An exposition of the Epistle of St Paule to the Colossians deliuered in sundry sermons, preached by Edvvard Elton minister of Gods word at St Mary Magdalens Bermondsey neare London. And now by him published intending the further good of his charge, and the profit of as many as shall please to reade it.
THIS Epistle was written by S. Paul, when he was prisoner at Rome. The occasion of the writing of it was a report brought vnto him concerning the estate of the Church at Colosse, that after they of that Church had beene conuerted by Epaphras to the faith of Christ,
THIS Epistle was written by S. Paul, when he was prisoner At Room. The occasion of the writing of it was a report brought unto him Concerning the estate of the Church At Colosse, that After they of that Church had been converted by Epaphras to the faith of christ,
and instructed in the truth of religion, according to the doctrine of the Apostles, they were in danger to be seduced by false teachers, raised vp by Sathan, who sought to impose and thrust vpon them the obseruation of circumcision and certaine rites of the ceremoniall law abolished by Christ,
and instructed in the truth of Religion, according to the Doctrine of the Apostles, they were in danger to be seduced by false Teachers, raised up by Sathan, who sought to impose and thrust upon them the observation of circumcision and certain Rites of the ceremonial law abolished by christ,
That the Colossians ought to continue constant in the doctrine of saith deliuered vnto them by Epaphras, and to auoid the corruption of flattering nouelties and deceiuers,
That the colossians ought to continue constant in the Doctrine of Says Delivered unto them by Epaphras, and to avoid the corruption of flattering novelties and deceivers,
and to ioine to constancie in faith, study, care, and practise of good life; to which purpose he subioines many exhortations both generall and speciall.
and to join to constancy in faith, study, care, and practice of good life; to which purpose he subioines many exhortations both general and special.
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The materiall parts of this Epistle, besides the Proeme and the Conclusion, are two The first is concerning Christian doctrine, in the two first Chapters.
The material parts of this Epistle, beside the Proem and the Conclusion, Are two The First is Concerning Christian Doctrine, in the two First Chapters.
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The second is the proeme or entrance, standing on a congratulation and comprecation, from the third verse to the 12. The third is a summarie declaration of the doctrine of Christian faith, from the 12. verse to the three and twentieth.
The second is the proem or Entrance, standing on a congratulation and comprecation, from the third verse to the 12. The third is a summary declaration of the Doctrine of Christian faith, from the 12. verse to the three and twentieth.
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Touching the first part, containing things premitted, therein is offered to our consideration the sender of this Epistle, the parties to whom it was sent, and the salutation of them.
Touching the First part, containing things premitted, therein is offered to our consideration the sender of this Epistle, the parties to whom it was sent, and the salutation of them.
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The sender in the first verse, Paul, who ioineth to himselfe Timothie a brother. And he describeth himselfe by his office and the efficient cause of it, that hee was an Apostle, and designed to that office by the will of God.
The sender in the First verse, Paul, who Joineth to himself Timothy a brother. And he Describeth himself by his office and the efficient cause of it, that he was an Apostle, and designed to that office by the will of God.
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The parties to whom it was sent, are set downe in the second verse, namely the Colossians, who are set out by three epithites, Saints, faithfull, brethren, and all these in Christ. Then followeth the salutation in the last words, wherein the Apostle wisheth and praieth for two things to be giuen, Grace and peace, and both these from God the fountaine of all good things,
The parties to whom it was sent, Are Set down in the second verse, namely the colossians, who Are Set out by three epithets, Saints, faithful, brothers, and all these in christ. Then follows the salutation in the last words, wherein the Apostle wishes and Prayeth for two things to be given, Grace and peace, and both these from God the fountain of all good things,
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and doctrine of saluation, immediately by the inspiration and reuelation from the spirit of Christ, hauing infallible assistance and testimonie of the holy Ghost, that hee cannot erre in executing his Apostolical office,
and Doctrine of salvation, immediately by the inspiration and Revelation from the Spirit of christ, having infallible assistance and testimony of the holy Ghost, that he cannot err in executing his Apostolical office,
as Peter corrected Ananias and Saphira, Act. 5. The meaning then of Paul in saying an Apostle of Iesus Christ, is this, that he was thus called to be an Apostle thus furnished,
as Peter corrected Ananias and Sapphira, Act. 5. The meaning then of Paul in saying an Apostle of Iesus christ, is this, that he was thus called to be an Apostle thus furnished,
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and sent by him to preach the Gospell to the whole world, and to that end furnished with knowledge of the doctrine of saluation by immediate inspiration of the spirit of Christ, with the infallible assistance of the spirit,
and sent by him to preach the Gospel to the Whole world, and to that end furnished with knowledge of the Doctrine of salvation by immediate inspiration of the Spirit of christ, with the infallible assistance of the Spirit,
whence only note we thus much, that all true teachers are able to shew their commission that they are lawfully called and sent to preach, that they haue both the inward and outward lawfull calling.
whence only note we thus much, that all true Teachers Are able to show their commission that they Are lawfully called and sent to preach, that they have both the inward and outward lawful calling.
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In that Paul was an Apostle of Iesus Christ, one immediately called and sent sent by him to preach the gospell, it followeth vpon this necessarily, that his doctrine deliuered in this,
In that Paul was an Apostle of Iesus christ, one immediately called and sent sent by him to preach the gospel, it follows upon this necessarily, that his Doctrine Delivered in this,
For why? his doctrine being giuen by inspiration of the spirit of Christ, both for matter and manner, he teaching as hee was acted and moued by infallible assistance of the spirit of Christ, it must needs be the vndoubted oracle and immediate word of Christ, and so to be receiued.
For why? his Doctrine being given by inspiration of the Spirit of christ, both for matter and manner, he teaching as he was acted and moved by infallible assistance of the Spirit of christ, it must needs be the undoubted oracle and immediate word of christ, and so to be received.
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but by the assistance of the spirit of God, as wee finde in the 40. verse of that Chapter and so notwithstanding that it remaines a truth that the doctrine of Paul and of the other Apostles of Christ is heauenly and simply to be beleeued,
but by the assistance of the Spirit of God, as we find in the 40. verse of that Chapter and so notwithstanding that it remains a truth that the Doctrine of Paul and of the other Apostles of christ is heavenly and simply to be believed,
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This may strengthen vs against the poison of all other doctrines either contrary or differing from the doctrine of the Apostles and teach vs to hold them within compasse of the Apostles owne censure of Anathema. If any man or Angell preach otherwise &c. hold and adiudge him accursed;
This may strengthen us against the poison of all other doctrines either contrary or differing from the Doctrine of the Apostles and teach us to hold them within compass of the Apostles own censure of Anathema. If any man or Angel preach otherwise etc. hold and adjudge him accursed;
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and let this arme vs against all the deuised doctrines of the Church of Rome, for let that Church proue vnto vs that their teachers haue apostolicall power and authority the same that the Apostles of Christ had and the infallible assistance of the spirit of Christ in that they teach differing from the doctrine of the Apostles and then we shall haue some reason to condescend to their opinions and to receiue their vnwritten traditions;
and let this arm us against all the devised doctrines of the Church of Rome, for let that Church prove unto us that their Teachers have apostolical power and Authority the same that the Apostles of christ had and the infallible assistance of the Spirit of christ in that they teach differing from the Doctrine of the Apostles and then we shall have Some reason to condescend to their opinions and to receive their unwritten traditions;
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and not descending and passing by succession to any other (as indeed it is) surely then we cannot hold their ordinances and traditions being (at the least) diuers from the constitutions of the Apostles any other thing then meere inuentions of their owne braines.
and not descending and passing by succession to any other (as indeed it is) surely then we cannot hold their ordinances and traditions being (At the least) diverse from the constitutions of the Apostles any other thing then mere Inventions of their own brains.
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because they are not ordained by meere humane power, but by Christ his warrant and authority by such as are placed ouer his Church of whom Christ saith, He that heareth you heareth me so that their traditions and ordinances are not appointed by meere humane power,
Because they Are not ordained by mere humane power, but by christ his warrant and Authority by such as Are placed over his Church of whom christ Says, He that hears you hears me so that their traditions and ordinances Are not appointed by mere humane power,
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To answer them and their allegation ( He that heareth you, heareth me &c. ) it is true indeed that he that heareth the Apostles and such as follow them in the office of teaching, the pastors and teachers of the new testament heareth Christ,
To answer them and their allegation (He that hears you, hears me etc.) it is true indeed that he that hears the Apostles and such as follow them in the office of teaching, the Pastors and Teachers of the new Testament hears christ,
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but so long as men preach Gods word, and doctrine thence grounded, and that appeares, the comforter (saith Christ) which is the holy Ghost, there Christ promiseth that his spirit shall suggest and bring all things to the minds of his Apostles and their followers which he had taught them, not any new doctrines or reuelations;
but so long as men preach God's word, and Doctrine thence grounded, and that appears, the comforter (Says christ) which is the holy Ghost, there christ promises that his Spirit shall suggest and bring all things to the minds of his Apostles and their followers which he had taught them, not any new doctrines or revelations;
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they then that speake any thing of their owne contrary or diuerse from the doctrine of Christ and his Apostles in the new testament, falsly pretend the holy Ghost,
they then that speak any thing of their own contrary or diverse from the Doctrine of christ and his Apostles in the new Testament, falsely pretend the holy Ghost,
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and let the Church of Rome set what glosse soeuer they can vpon their vnwritten traditions, they cannot free them from being found meere humane inuentions,
and let the Church of Room Set what gloss soever they can upon their unwritten traditions, they cannot free them from being found mere humane Inventions,
and their worship built vpon them, vnreasonable and foolish, for deuised worship must needs taste of the vessell whence it came, the braine of man, full of ignorance and folly in matters concerning God and his worship.
and their worship built upon them, unreasonable and foolish, for devised worship must needs taste of the vessel whence it Come, the brain of man, full of ignorance and folly in matters Concerning God and his worship.
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As we are to auoide doctrine contrary and dissenting from the doctrine of the Apostles and to hold it accursed so are we to yeeld reuerence faith and obedience to the doctrine of the Apostle Paul and to whatsoeuer is taught agreeable to the same, as to the doctrine of Iesus Christ,
As we Are to avoid Doctrine contrary and dissenting from the Doctrine of the Apostles and to hold it accursed so Are we to yield Reverence faith and Obedience to the Doctrine of the Apostle Paul and to whatsoever is taught agreeable to the same, as to the Doctrine of Iesus christ,
as if Christ should speake immediatly from heauen, for the ministers of the Gospell being the Ambassadors of Christ and speaking in his stead as we haue it, and being faithfull and deliuering nothing but the reuealed will of Christ are to be heard as their Lord and master Christ Iesus whose messengers and Ambassadors, they are.
as if christ should speak immediately from heaven, for the Ministers of the Gospel being the ambassadors of christ and speaking in his stead as we have it, and being faithful and delivering nothing but the revealed will of christ Are to be herd as their Lord and master christ Iesus whose messengers and ambassadors, they Are.
How then shall we that are vnlearned know what doctrine is agreeable to the true meaning of the holy Ghost, in the writings of the Apostles? I answer first in generall as one doth in a like case vnto the Papists, obiecting that the scripture is hard and therefore to be kept from the vulgar and common sort;
How then shall we that Are unlearned know what Doctrine is agreeable to the true meaning of the holy Ghost, in the writings of the Apostles? I answer First in general as one does in a like case unto the Papists, objecting that the scripture is hard and Therefore to be kept from the Vulgar and Common sort;
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though many things in the Epistles of Paul be hard yet the way and meanes to come to the true vnderstanding of them is to read and heare them diligently, to marke them attentiuely, to pray heartily and to iudge humbly.
though many things in the Epistles of Paul be hard yet the Way and means to come to the true understanding of them is to read and hear them diligently, to mark them attentively, to pray heartily and to judge humbly.
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Let this then in the first place strengthen our faith in his prouidence and goodnesse, that when we are called and set in any lawfull calling and goe on with good conscience in that calling, the Lord will assist vs and helpe our infirmities.
Let this then in the First place strengthen our faith in his providence and Goodness, that when we Are called and Set in any lawful calling and go on with good conscience in that calling, the Lord will assist us and help our infirmities.
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But for more speciall direction to know what doctrine concluded out of the writings of Paul is agreeable to the meaning of the holy Ghost in the same, we must remember two things which by diligent reading and carefull obseruation any one may easily find in the writings of the Apostle.
But for more special direction to know what Doctrine concluded out of the writings of Paul is agreeable to the meaning of the holy Ghost in the same, we must Remember two things which by diligent reading and careful observation any one may Easily find in the writings of the Apostle.
First that the whole teaching of the Apostle doth run vpon Christ his whole doctrine, as a structure or house is built on Christ the foundation as himselfe speaketh, no man more aduanced the glory of Christ, euincing and proouing iustification and saluation in and by him alone,
First that the Whole teaching of the Apostle does run upon christ his Whole Doctrine, as a structure or house is built on christ the Foundation as himself speaks, no man more advanced the glory of christ, evincing and proving justification and salvation in and by him alone,
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and none more withstood such as preached the law or intermingled the law with the Gospell in the matter of iustification then he did, we preach Christ &c. and Chap. 2.2. I esteemed, &c. and many like sentences we find in his Epistles he runs almost in euery line vpon the name of Christ and the aduancement of his glory.
and none more withstood such as preached the law or intermingled the law with the Gospel in the matter of justification then he did, we preach christ etc. and Chap. 2.2. I esteemed, etc. and many like sentences we find in his Epistles he runs almost in every line upon the name of christ and the advancement of his glory.
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The second thing to be remembred is that in the doctrine of the Apostle concerning the worship and seruice of God, which we are to performe in way of thankfulnesse for his mercy, the Apostle doth vrge vpon vs inward holinesse and spirituall worship and seruice.
The second thing to be remembered is that in the Doctrine of the Apostle Concerning the worship and service of God, which we Are to perform in Way of thankfulness for his mercy, the Apostle does urge upon us inward holiness and spiritual worship and service.
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I beseech you, &c. and in this Epistle he much condemnes externall worship and worshipping of Angells and commends vnto vs inward holinesse and spirituall worship.
I beseech you, etc. and in this Epistle he much condemns external worship and worshipping of Angels and commends unto us inward holiness and spiritual worship.
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By these two generall things remembred we may easily discerne who expound the writings of the Apostle aright and deriue doctrine from thence consonant to the meaning of the holy Ghost, (namely) they, who with the apostle preach Christ with all due respect of his glory in the worke of redemption and saluation,
By these two general things remembered we may Easily discern who expound the writings of the Apostle aright and derive Doctrine from thence consonant to the meaning of the holy Ghost, (namely) they, who with the apostle preach christ with all due respect of his glory in the work of redemption and salvation,
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and without any impeachment or derogation from him in regard of his kingly, priestly, or Propheticall office, they that teach Christ in all things to haue the preheminence as it is vers. 18. of this Chapter,
and without any impeachment or derogation from him in regard of his kingly, priestly, or Prophetical office, they that teach christ in all things to have the pre-eminence as it is vers. 18. of this Chapter,
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and that these are essentiall notes of true doctrine we find them laid before vs by S. Iohn in his first Epistle the fourth, in the triall of spirits in discerning the spirit of truth from the spirit of error, he teacheth that the doctrine is good and of God that is founded on Iesus Christ incarnate,
and that these Are essential notes of true Doctrine we find them laid before us by S. John in his First Epistle the fourth, in the trial of spirits in discerning the Spirit of truth from the Spirit of error, he Teaches that the Doctrine is good and of God that is founded on Iesus christ incarnate,
And secondly that propoundeth spirituall worship of God for saith he verse 5. false teachers and Antichristian spirits are of the world and speake of the world, they are earthly and carnall they teach a plausible and pleasing worship fitting the folly and corruption of mans nature, consisting in bodily exercises rites and ceremonies, things of great estimation and admiration in the world;
And secondly that propoundeth spiritual worship of God for Says he verse 5. false Teachers and Antichristian spirits Are of the world and speak of the world, they Are earthly and carnal they teach a plausible and pleasing worship fitting the folly and corruption of men nature, consisting in bodily exercises Rites and ceremonies, things of great estimation and admiration in the world;
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on the contrary the teachers and spirits that are of God, euen in outward actions of religion require inward heauenly and spirituall worship of God agreeable to the will and nature of God standing in true faith of the heart, true contrition of the soule and other fruits of Gods spirit.
on the contrary the Teachers and spirits that Are of God, even in outward actions of Religion require inward heavenly and spiritual worship of God agreeable to the will and nature of God standing in true faith of the heart, true contrition of the soul and other fruits of God's Spirit.
and Prophet of his Church, and by propounding spirituall worship of God we may easily discouer the exposition and doctrine concluded from the writings of the Apostle, which is most agreeable to the meaning of the holy Ghost in these writings and hauing found the truth we are to cleaue vnto it,
and Prophet of his Church, and by propounding spiritual worship of God we may Easily discover the exposition and Doctrine concluded from the writings of the Apostle, which is most agreeable to the meaning of the holy Ghost in these writings and having found the truth we Are to cleave unto it,
Now to the efficient cause of it in the words following, (By the will of God;) we are to marke that the Apostle in setting down the efficient and first true cause of his Apostleship, excludeth his owne will, that he was called, to be an Apostle and sent to preach the Gospell not by his owne will, but by the will of God.
Now to the efficient cause of it in the words following, (By the will of God;) we Are to mark that the Apostle in setting down the efficient and First true cause of his Apostleship, excludeth his own will, that he was called, to be an Apostle and sent to preach the Gospel not by his own will, but by the will of God.
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He had no such will or disposition, in himselfe, no doubt he was vnwilling, but the Lord who in his eternall councell had appointed him to that office in his good time by his grace called him and of vnwilling made him willing,
He had no such will or disposition, in himself, no doubt he was unwilling, but the Lord who in his Eternal council had appointed him to that office in his good time by his grace called him and of unwilling made him willing,
See then how the Lord brings his purpose to passe for the good of those that belong to him, in their aduancement to some good place and calling euen then,
See then how the Lord brings his purpose to pass for the good of those that belong to him, in their advancement to Some good place and calling even then,
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We read when Moses shewed himselfe most backward, pleaded excuse and entreated the Lord to send some other then the Lords will was effectuall to aduance him to that honor to be the messenger to Pharaoh to deliuer Israel to haue the leading and gouernment of a mighty people.
We read when Moses showed himself most backward, pleaded excuse and entreated the Lord to send Some other then the lords will was effectual to advance him to that honour to be the Messenger to Pharaoh to deliver Israel to have the leading and government of a mighty people.
and when Ionah the Prophet flatly refused to go to Niniueh, & as he thought fled from Niniueh, then the Lord ouerruled him and aduanced him to be a meanes of the repentance of that City,
and when Jonah the Prophet flatly refused to go to Nineveh, & as he Thought fled from Nineveh, then the Lord overruled him and advanced him to be a means of the Repentance of that city,
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as we read in the prophecie of Ionah. Vse. Doth the Lord by the effectuall working of his will call and aduance men to some place and calling, euen then when they are carried in a contrary course.
as we read in the prophecy of Jonah. Use. Does the Lord by the effectual working of his will call and advance men to Some place and calling, even then when they Are carried in a contrary course.
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Moses found continuall aide and assistance and supply of his want from the Lord, and thus shall they that goe on with good conscience in a lawfull calling.
Moses found continual aid and assistance and supply of his want from the Lord, and thus shall they that go on with good conscience in a lawful calling.
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when they full little thinke of it, full little did Paul thinke when he breathed out threatnings and slaughter against the Church of Christ that he should haue been a preacher of his Gospell,
when they full little think of it, full little did Paul think when he breathed out threatenings and slaughter against the Church of christ that he should have been a preacher of his Gospel,
yet his prouidence is working for their comfort, health, life, aduancement vnto honor, &c. doe not many naturall things make this a cleare point and preach thus much vnto vs? growes not the grasse and corne when we sleepe,
yet his providence is working for their Comfort, health, life, advancement unto honour, etc. do not many natural things make this a clear point and preach thus much unto us? grows not the grass and corn when we sleep,
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and the best hearbs for our health and vse? Come not sweet shewers when wee sleepe that make husbandmen reioyce and sing? and many other things make it manifest that the good prouidence of God watcheth ouer his children for their good when they full little thinke of it;
and the best herbs for our health and use? Come not sweet showers when we sleep that make husbandmen rejoice and sing? and many other things make it manifest that the good providence of God watches over his children for their good when they full little think of it;
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We there find that king Ahashuerosh when he could not sleep commanded the Chronicles to be read before him and finding there the loyalty of Mordecai that he had discouered a treason intended against him & yet had no honor nor dignity giuē him for that discouery, the king presently thought how and which way was fit to honor him and it was concluded by the aduice of Haman (who thought that the honor intended would haue light vpon himselfe) that Mordecai should be apparrelled with royall apparrell &c. as followeth in the Chapter.
We there find that King Ahasuerus when he could not sleep commanded the Chronicles to be read before him and finding there the loyalty of Mordecai that he had discovered a treason intended against him & yet had no honour nor dignity given him for that discovery, the King presently Thought how and which Way was fit to honour him and it was concluded by the Advice of Haman (who Thought that the honour intended would have Light upon himself) that Mordecai should be appareled with royal apparel etc. as follows in the Chapter.
but the good prouidence of a gratious God that neuer sleepeth sent this comfortable mercy to his child for his honor and for the good of the whole Church by his aduancement.
but the good providence of a gracious God that never Sleepeth sent this comfortable mercy to his child for his honour and for the good of the Whole Church by his advancement.
and that our good God purposeth to as many as be his children, such good as we can hardly imagine and let vs neuer fall from this God by distrustfull feare, that so careth and prouideth for his when they are asleepe,
and that our good God Purposes to as many as be his children, such good as we can hardly imagine and let us never fallen from this God by distrustful Fear, that so Careth and Provideth for his when they Are asleep,
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We are further to marke that Paul riseth vp and ascendeth from his calling to the will of God, that he was now called to be an Apostle and being called he knew the Lord had before in his will and purpose appointed him to that office,
We Are further to mark that Paul Riseth up and Ascendeth from his calling to the will of God, that he was now called to be an Apostle and being called he knew the Lord had before in his will and purpose appointed him to that office,
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whence ariseth this doctrine that the will of God is signified and reuealed vnto vs either by the scripture the written word of God, or by particular euents, by the issues and falling out of things good or euil,
whence arises this Doctrine that the will of God is signified and revealed unto us either by the scripture the written word of God, or by particular events, by the issues and falling out of things good or evil,
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and not hindering it when he might if he would and so ex consequenti, God willeth the euent of sinne he not hindering it willingly permits it to be done for a good end,
and not hindering it when he might if he would and so ex consequenti, God wills the event of sin he not hindering it willingly permits it to be done for a good end,
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Vse. Would we then know Gods will both for matter of faith and fact, both things to bee knowen beleeued and practised, looke then into the word of God.
Use. Would we then know God's will both for matter of faith and fact, both things to be known believed and practised, look then into the word of God.
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It is exceeding rash and hasty boldnesse in some, who dare goe about to search the will of God in things to come, by the helpe of wizards, witches and diabolicall meanes,
It is exceeding rash and hasty boldness in Some, who Dare go about to search the will of God in things to come, by the help of wizards, Witches and diabolical means,
yea a thing more frequent and common, and as wicked and damnable it is, that some many times gather arguments of life or death, of good or euill successe vpon their actions and businesse, by the flying or crying of birds, by bleeding of the nose, burning of the eare, falling of salt, by dreaming &c. This is a great abuse and profanation of the workes of Gods prouidence, the Lord hath not appointed these things to manifest his will in things to come to bee ominous or to portend good or euill,
yea a thing more frequent and Common, and as wicked and damnable it is, that Some many times gather Arguments of life or death, of good or evil success upon their actions and business, by the flying or crying of Birds, by bleeding of the nose, burning of the ear, falling of salt, by dreaming etc. This is a great abuse and profanation of the works of God's providence, the Lord hath not appointed these things to manifest his will in things to come to be ominous or to portend good or evil,
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The Lord sometimes suffers the euent to answer the foolish obseruation of such as giue heed to these things in iudgement because they giue heed vnto them, and by that meanes the Deuill steales out of their hearts that assured trust in the prouidence of God, which is the chiefe stay of true beleeuers amidst the troubles and disorders of this world,
The Lord sometime suffers the event to answer the foolish observation of such as give heed to these things in judgement Because they give heed unto them, and by that means the devil steals out of their hearts that assured trust in the providence of God, which is the chief stay of true believers amid the Troubles and disorders of this world,
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nor whereto finde comfort, remember wee what wee finde to feare God aright, and truly and then blessed shall wee be at home, abroad, in towne, in field, in basket, in dough, in sheep, in kine, &c. And contrariwise, cursed for want of religion and the feare of God,
nor whereto find Comfort, Remember we what we find to Fear God aright, and truly and then blessed shall we be At home, abroad, in town, in field, in basket, in dough, in sheep, in kine, etc. And contrariwise, cursed for want of Religion and the Fear of God,
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for that is reuealed to be the cause of Gods curse, not because the Rauen flew ouer the house, &c. Now further, Paul making the will of God the efficient and first cause of his Apostleship, that being an outward state and condition of life, this generall conclusion followeth:
for that is revealed to be the cause of God's curse, not Because the Raven flew over the house, etc. Now further, Paul making the will of God the efficient and First cause of his Apostleship, that being an outward state and condition of life, this general conclusion follows:
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from hence that the will and prouidence of God doth appeare, and is to be seene in the distinction of men into seuerall callings, in ranging men into seuerall orders and degrees, disposing some to be Apostles, some Rulers and Magistrates, &c. For howsoeuer it seemes to be against nature;
from hence that the will and providence of God does appear, and is to be seen in the distinction of men into several callings, in ranging men into several order and Degrees, disposing Some to be Apostles, Some Rulers and Magistrates, etc. For howsoever it seems to be against nature;
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for one could not endure and beare another, there would range many outrages, vnlesse men were held in with the bridle of some greater authoritie and power,
for one could not endure and bear Another, there would range many outrages, unless men were held in with the bridle of Some greater Authority and power,
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yea more then this, the prouidence of God doth cleerly shew it selfe, euen in the confusions and disorders that be amongst men distinguished into seuerall callings,
yea more then this, the providence of God does clearly show it self, even in the confusions and disorders that be among men distinguished into several callings,
when iustice and equitie is bought and sold as though the Lord did not regard: for certainly the Lords eie is ouer them in time to bring them to iudgement,
when Justice and equity is bought and sold as though the Lord did not regard: for Certainly the lords eye is over them in time to bring them to judgement,
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and in the meane season as an excellent worke-master, who of crooked and vntoward matter frames an excellent worke, doth dispose them to the preseruation of societie,
and in the mean season as an excellent workmaster, who of crooked and untoward matter frames an excellent work, does dispose them to the preservation of society,
And to that end wee are to consider, first, that the calling and condition we are in being appointed of the Lord, is the best state and condition for vs, if we be Gods children:
And to that end we Are to Consider, First, that the calling and condition we Are in being appointed of the Lord, is the best state and condition for us, if we be God's children:
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and as we vse to say, it is the speech of Salomon, Discontentment is left to godlesse persons, who are ignorant of Gods prouidence, so then let these things stirre vs vp to quietnesse and contentation, our dwelling heere or there is by the prouidence of God, in a faire house or a foule:
and as we use to say, it is the speech of Solomon, Discontentment is left to godless Persons, who Are ignorant of God's providence, so then let these things stir us up to quietness and contentation, our Dwelling Here or there is by the providence of God, in a fair house or a foul:
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Now in that Paul ioines Timothie a brother to himselfe in the writing of this Epistle, hee did it no doubt both to shew that hee wrote no priuate opinion of his owne,
Now in that Paul joins Timothy a brother to himself in the writing of this Epistle, he did it no doubt both to show that he wrote no private opinion of his own,
and that they teach not opinions of priuate fancie, as Paul reasons for himselfe, and prooues himselfe to be free from lightnesse, it shewes that they follow the rule of the Apostle Besides this, it is of excellent vse in respect of the hearers, who if they be vnbeleeuers, not yet brought to the faith, are thereby mooued to faith and obedience,
and that they teach not opinions of private fancy, as Paul Reasons for himself, and Proves himself to be free from lightness, it shows that they follow the Rule of the Apostle Beside this, it is of excellent use in respect of the hearers, who if they be unbelievers, not yet brought to the faith, Are thereby moved to faith and Obedience,
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when mens hands worke together iointly and cheerefully, then the building goes well forward, so in the spirituall building of the Church, it must needs be a notable furtherance of the worke of that building,
when men's hands work together jointly and cheerfully, then the building Goes well forward, so in the spiritual building of the Church, it must needs be a notable furtherance of the work of that building,
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This we are to contend for, by earnest and harty praier, for certainly the diuell doth hinder the building of Gods Church by nothing more then by difference and dissentions amongst the builders.
This we Are to contend for, by earnest and hearty prayer, for Certainly the Devil does hinder the building of God's Church by nothing more then by difference and dissensions among the Builders.
And seeing that by Gods mercy we haue in our Church consent in substance of doctrine necessary to saluation, this ought to moue vs to constancy and continuance,
And seeing that by God's mercy we have in our Church consent in substance of Doctrine necessary to salvation, this ought to move us to constancy and Continuance,
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and not to be like children as the Apostle speakes, wauering and carried about with euery winde of doctrine by the deceipt and craftines of seducing Popish inchanters,
and not to be like children as the Apostle speaks, wavering and carried about with every wind of Doctrine by the deceit and craftiness of seducing Popish enchanters,
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for though they buzze into the eares of the simple (thereby to seat themselues vpon their consciences, ) that there is great difference and dissent amongst vs,
for though they buzz into the ears of the simple (thereby to seat themselves upon their Consciences,) that there is great difference and dissent among us,
and a maruellous consent among them of their Church, yet they that are able to iudge aright, see and perceiue the cleane contrary, that we by Gods mercy differ not in matter of substance but of circumstance,
and a marvelous consent among them of their Church, yet they that Are able to judge aright, see and perceive the clean contrary, that we by God's mercy differ not in matter of substance but of circumstance,
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304. &c. seeing then all of sanctified iudgement amongst vs, and some of our aduersaries (trueth breaking out of their mouthes) confesse that we differ not in matter of substance, let not difference for matter of circumstance make vs begin to be cold and backsliding in matter of substance, no doubt the end the diuell driues at in our differences is Atheisme or Papisme, and he hath attained his end in too many, let vs striue to disappoint him of his purpose,
304. etc. seeing then all of sanctified judgement among us, and Some of our Adversaries (truth breaking out of their mouths) confess that we differ not in matter of substance, let not difference for matter of circumstance make us begin to be cold and backsliding in matter of substance, no doubt the end the Devil drives At in our differences is Atheism or Papism, and he hath attained his end in too many, let us strive to disappoint him of his purpose,
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That if we follow factions, some hold of one and some of another, we shall be brought to that exigent that we must either confesse Christ to be diuided (a thing impossible) or our selues to be no members of Christ and that we are carnall.
That if we follow factions, Some hold of one and Some of Another, we shall be brought to that exigent that we must either confess christ to be divided (a thing impossible) or our selves to be no members of christ and that we Are carnal.
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First, touching the parties to whom this Epistle was written, not to say any thing of the place of the City of Colosse but to speake of the titles, and Epithites heere giuen to the Colossians (Saints, & Faithfull) the meaning of the Apostle in giuing these titles vnto them is this, that he held them such as were clensed by the blood of Christ from their sinnes,
First, touching the parties to whom this Epistle was written, not to say any thing of the place of the city of Colosse but to speak of the titles, and Epithets Here given to the colossians (Saints, & Faithful) the meaning of the Apostle in giving these titles unto them is this, that he held them such as were cleansed by the blood of christ from their Sins,
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and had some measure of inward holinesse wrought in them, and that they were such as professed the faith of Christ and were the adopted sons of God in him,
and had Some measure of inward holiness wrought in them, and that they were such as professed the faith of christ and were the adopted Sons of God in him,
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but to all generally at Colosse of what calling or state soeuer, stiling them with these titles (Saints, & Faithfull, &c.) the lesson hence is this that religion (as one saith) knowes not ou• persons, our outward callings and conditions, not that religion doth not admit distinction of order and degrees of calling, for therein the prouidence of God appeares as before was shewed,
but to all generally At Colosse of what calling or state soever, styling them with these titles (Saints, & Faithful, etc.) the Lesson hence is this that Religion (as one Says) knows not ou• Persons, our outward callings and conditions, not that Religion does not admit distinction of order and Degrees of calling, for therein the providence of God appears as before was showed,
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There is neither Iew, &c. all are one in Christ Iesus there is no difference nor inequality of them that be in Christ in respect of iustification and adoption;
There is neither Iew, etc. all Are one in christ Iesus there is no difference nor inequality of them that be in christ in respect of justification and adoption;
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they that are in him are equally iust in the sight of God as one saith well, he that truly beleeueth in Christ, is as iust as he that hath fulfilled the whole law;
they that Are in him Are equally just in the sighed of God as one Says well, he that truly Believeth in christ, is as just as he that hath fulfilled the Whole law;
he that beleeues in Christ hath the perfection of the law and so cannot haue any increase, it is then cleare that there is no difference nor inequality of them that are iustified and the adopted sons of God in Christ.
he that believes in christ hath the perfection of the law and so cannot have any increase, it is then clear that there is no difference nor inequality of them that Are justified and the adopted Sons of God in christ.
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yet this doctrine tells them that they are the deare saints of God and in the sight of God equall and fellowes to the greatest, in respect of iustification and adoption.
yet this Doctrine tells them that they Are the deer Saints of God and in the sighed of God equal and Fellows to the greatest, in respect of justification and adoption.
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It is commonly seen and one may easily obserue it, that many such as are poore and not like to rise in this world as their state seems most desperate in the eie of the world and in their owne opinion,
It is commonly seen and one may Easily observe it, that many such as Are poor and not like to rise in this world as their state seems most desperate in the eye of the world and in their own opinion,
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so they giue themselues ouer to a desperate and lewed kind of life, to carelesse behauiour, to drunkennesse, to swearing, to railing, &c. and why? they foolishly thinke that as they are on the ground and can fall no lower,
so they give themselves over to a desperate and lewd kind of life, to careless behaviour, to Drunkenness, to swearing, to railing, etc. and why? they foolishly think that as they Are on the ground and can fallen no lower,
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and to kings and princes, no doubt the consideration and comfort of this, setled and wrought in their hearts, would raise vp their minds to better thoughts they would then thinke thus with themselues,
and to Kings and Princes, no doubt the consideration and Comfort of this, settled and wrought in their hearts, would raise up their minds to better thoughts they would then think thus with themselves,
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though we be poore wretches and of meane condition and despised in the world, yet this is a great and singular comfort vnto vs, that we being in Christ, are as highly in Gods fauour as the best, we are as pretious vnto him as the apple of his owne eie, we haue title to his heauenly treasures (which are) better then all the riches and treasures in the world.
though we be poor wretches and of mean condition and despised in the world, yet this is a great and singular Comfort unto us, that we being in christ, Are as highly in God's favour as the best, we Are as precious unto him as the apple of his own eye, we have title to his heavenly treasures (which Are) better then all the riches and treasures in the world.
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for it is apparant to themselues that 〈 ◊ 〉 are inferior to other men in outward condition end 〈 ◊ 〉 scripture maketh it plaine that by disobedience to 〈 ◊ 〉 man doth degenerate from his kind and becomes lik• 〈 ◊ 〉 bruit beast that perisheth.
for it is apparent to themselves that 〈 ◊ 〉 Are inferior to other men in outward condition end 〈 ◊ 〉 scripture makes it plain that by disobedience to 〈 ◊ 〉 man does degenerate from his kind and becomes lik• 〈 ◊ 〉 bruit beast that Perishes.
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The reason and ground of this is, because Gods fauour in Christ doth disburden the conscience of that thing that sets God and the conscience at difference and enmity,
The reason and ground of this is, Because God's favour in christ does disburden the conscience of that thing that sets God and the conscience At difference and enmity,
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Let then all poore despised ones i• th•• world comfort themselues in this, that in Christ they 〈 ◊ 〉 equall to the best in respect of iustification and adop•••• and withall remember to rise vp from this comfort to a li••• beseeming such as are iustified and adopted.
Let then all poor despised ones i• th•• world Comfort themselves in this, that in christ they 〈 ◊ 〉 equal to the best in respect of justification and adop•••• and withal Remember to rise up from this Comfort to a li••• beseeming such as Are justified and adopted.
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Now further in that the Apostles calls the Colossia•• brethren in Christ, a title signifying not only loue bu• equality, we may conclude that all in Christ haue fai•• like pretious to the Apostles faith, such a faith as ma••• them brethren to the Apostles,
Now further in that the Apostles calls the Colossia•• brothers in christ, a title signifying not only love bu• equality, we may conclude that all in christ have fai•• like precious to the Apostles faith, such a faith as ma••• them brothers to the Apostles,
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Simon Peter, & • ▪ And S. Iohn. The life appeared, that is Iesus Christ that 〈 ◊ 〉 might also haue fellowship, &c. by faith in Iesus Chr••• we haue fellowship with the Apostles,
Simon Peter, & • ▪ And S. John. The life appeared, that is Iesus christ that 〈 ◊ 〉 might also have fellowship, etc. by faith in Iesus Chr••• we have fellowship with the Apostles,
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but not other christians, that the Apostle might say, I am perswaded, &c. but we may not say so, and that this is false and erronious, marke but that one sentence of S. Iohn these things I write to you, &c. S. Iohn writes to all Christians that they may know they haue eternall life,
but not other Christians, that the Apostle might say, I am persuaded, etc. but we may not say so, and that this is false and erroneous, mark but that one sentence of S. John these things I write to you, etc. S. John writes to all Christians that they may know they have Eternal life,
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First the things wished and praied for (grace and peace) secondly, from whom they descend and come vnto vs. For the first, touching the fence and meaning of the words, we find in scripture a twofold acception of the word.
First the things wished and prayed for (grace and peace) secondly, from whom they descend and come unto us For the First, touching the fence and meaning of the words, we find in scripture a twofold acception of the word.
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(Grace) it signifieth either the free and gratious fauour of God whereby he doth accept and is well pleased with his chosen in and for Christ, giuing them remission of sinnes iustification, adoption, &c. or grace giuen, the gift of grace wrought in vs by his spirit, in both these acceptions we find the word vsed in one and the same sentence.
(Grace) it signifies either the free and gracious favour of God whereby he does accept and is well pleased with his chosen in and for christ, giving them remission of Sins justification, adoption, etc. or grace given, the gift of grace wrought in us by his Spirit, in both these acceptions we find the word used in one and the same sentence.
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When therfore the Apostle wisheth grace and peace to the Colossians, it is as much as if he had said, I wish you the free and gratious fauour of God in Christ Iesus,
When Therefore the Apostle wishes grace and peace to the colossians, it is as much as if he had said, I wish you the free and gracious favour of God in christ Iesus,
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Hence first we are to marke that the Apostle in his wish and praier for good to the Colossians, giues the first place to the grace and fauour of God, wishing them first grace, then peace. Hence our lesson is this;
Hence First we Are to mark that the Apostle in his wish and prayer for good to the colossians, gives the First place to the grace and favour of God, wishing them First grace, then peace. Hence our Lesson is this;
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Againe the grace and fauour of God makes the outward things of this life truly comfortable and blessings vnto vs, without which they are nothing but accursed vanities and vexation of spirit, as the Preacher speakes.
Again the grace and favour of God makes the outward things of this life truly comfortable and blessings unto us, without which they Are nothing but accursed vanities and vexation of Spirit, as the Preacher speaks.
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euen the greatest fauour of the highest in the world, the grace and fauour of the world the most it can doe, is but to enrich or aduance vs, giuing vs leaue to enioy good things and possessions;
even the greatest favour of the highest in the world, the grace and favour of the world the most it can do, is but to enrich or advance us, giving us leave to enjoy good things and possessions;
A man vpon his death bed galled with a guilty conscience would giue all the world (if it were his) for the least dram of that comfort Gods children find in the apprehension of Gods fauour.
A man upon his death Bed galled with a guilty conscience would give all the world (if it were his) for the least dram of that Comfort God's children find in the apprehension of God's favour.
and let the consideration of the excellency of Gods fauour in Christ stir vs vp to spend both time and strength, not after the manner of the world, in hunting after riches and pleasures,
and let the consideration of the excellency of God's favour in christ stir us up to spend both time and strength, not After the manner of the world, in hunting After riches and pleasures,
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but that we may find some assurance of Gods fauour towards vs, and to this end carefully vse we the meanes appointed both to beget in vs faith in the blood of Christ, whereby we may be assured of it,
but that we may find Some assurance of God's favour towards us, and to this end carefully use we the means appointed both to beget in us faith in the blood of christ, whereby we may be assured of it,
Where there is assurance of the grace and fauour of God there is peace of conscience, where is no assurance nor perswasion of grace, there is no peace of conscience, then being &c. the Apostle makes peace towards God, that is peace of conscience, the fruit of iustification by faith, that when by faith we are assured of the remission of sinnes and Gods fauour,
Where there is assurance of the grace and favour of God there is peace of conscience, where is no assurance nor persuasion of grace, there is no peace of conscience, then being etc. the Apostle makes peace towards God, that is peace of conscience, the fruit of justification by faith, that when by faith we Are assured of the remission of Sins and God's favour,
and that being remooued by grace, and the conscience thereof perswaded, it must needes then bee quiet and at peace with God & excuse & comfort in the sight of God.
and that being removed by grace, and the conscience thereof persuaded, it must needs then be quiet and At peace with God & excuse & Comfort in the sighed of God.
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because that springs and growes out of this root, a certaine knowledge and assurance of grace which cannot stand either with affected ignorance or hard hearted impenitency;
Because that springs and grows out of this root, a certain knowledge and assurance of grace which cannot stand either with affected ignorance or hard hearted impenitency;
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but they neither seeing their sinne nor feeling the sting of conscience cannot haue true peace of conscience, the feeling of sinne alwayes Gods giuing before that.
but they neither seeing their sin nor feeling the sting of conscience cannot have true peace of conscience, the feeling of sin always God's giving before that.
then how is it possible that any thing in vs by the dignity and merit of it should pacifie and settle the conscience in the sight of God? how can it be as the Church of Rome teacheth, that any goodnesse or righteousnesse inherent in vs should of it selfe breed true peace of conscience, it is impossible that the conscience should be quiet and ioifull vnlesse it haue peace through grace.
then how is it possible that any thing in us by the dignity and merit of it should pacify and settle the conscience in the sighed of God? how can it be as the Church of Rome Teaches, that any Goodness or righteousness inherent in us should of it self breed true peace of conscience, it is impossible that the conscience should be quiet and joyful unless it have peace through grace.
yet could not that perfect loue procure remission of any one forepassed sinne, perfect loue in degree by the condition of the couenant of workes doe this and thou shalt liue, can onely bring the recompence and reward of life, it cannot both procure life and also satisfie for sins past;
yet could not that perfect love procure remission of any one forepassed sin, perfect love in degree by the condition of the Covenant of works do this and thou shalt live, can only bring the recompense and reward of life, it cannot both procure life and also satisfy for Sins past;
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and if thou faile in doing this and breake my Law, thou shalt by other good deedes done satisfie for that breach, no, the condition of perfect obedience in the morall Law propounded, once broken, there can be no compensation nor expiation but by punishment either in the person offending or some other in his stead, it is without question that the actiue obedience of Christ was most exact, hee in his life fulfilled the whole Law of God,
and if thou fail in doing this and break my Law, thou shalt by other good Deeds done satisfy for that breach, no, the condition of perfect Obedience in the moral Law propounded, once broken, there can be no compensation nor expiation but by punishment either in the person offending or Some other in his stead, it is without question that the active Obedience of christ was most exact, he in his life fulfilled the Whole Law of God,
yet was not that legall meritorious & most perfect obedience of his sufficient to procure remission of sins for then he died in vain, he must ouer and besides that suffer death,
yet was not that Legal meritorious & most perfect Obedience of his sufficient to procure remission of Sins for then he died in vain, he must over and beside that suffer death,
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euen the cursed death of the crosse, and beare in his body and soule the extremity of Gods wrath before hee could satisfie Gods iustice for the sinnes of his chosen, therefore it is sayd hee bare our sinnes &c. wee may then safely conclude against the Papists that it is not loue nor any other thing in vs (admit it to bee most perfect) that can satisfie the Iustice of God,
even the cursed death of the cross, and bear in his body and soul the extremity of God's wrath before he could satisfy God's Justice for the Sins of his chosen, Therefore it is said he bore our Sins etc. we may then safely conclude against the Papists that it is not love nor any other thing in us (admit it to be most perfect) that can satisfy the justice of God,
Wee shall finde through the tenour of the whole Scripture, that if Gods children found comfort or reioycing in good things and blessings of God temporall or eternall, their care hath been to vse all good meanes for the continuance of them,
we shall find through the tenor of the Whole Scripture, that if God's children found Comfort or rejoicing in good things and blessings of God temporal or Eternal, their care hath been to use all good means for the Continuance of them,
so it is lawfull for vs to pray for temporall good things in particular for health, liberty, peace, plenty, fruitfull seasons, &c. is any sicke &c. where wee see the elders of the Church sent for, are to pray for the health of the sicke, by proportion wee may call vpon God for other temporall blessings, examples are many to this purpose.
so it is lawful for us to pray for temporal good things in particular for health, liberty, peace, plenty, fruitful seasons, etc. is any sick etc. where we see the Elders of the Church sent for, Are to pray for the health of the sick, by proportion we may call upon God for other temporal blessings, Examples Are many to this purpose.
against this some take exception, and say, we know not whether temporall good things will be good or hurtfull vnto vs. Therfore we are to leaue them to be giuen at the pleasure of the Lord.
against this Some take exception, and say, we know not whither temporal good things will be good or hurtful unto us Therefore we Are to leave them to be given At the pleasure of the Lord.
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and that wee may haue more speciall direction in this point, because it is to be vnderstood with some caution of necessity to bee obserued in the practise of it:
and that we may have more special direction in this point, Because it is to be understood with Some caution of necessity to be observed in the practice of it:
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First pray for grace then for peace and prosperity, first of all if we want pardon 〈 ◊ 〉 sinne and be not reconciled to God, wee haue no right to temporall good things.
First pray for grace then for peace and Prosperity, First of all if we want pardon 〈 ◊ 〉 sin and be not reconciled to God, we have no right to temporal good things.
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God may say vnto vs when wee aske them at his hands, as Christ says to the woman in the Gospell, it is not meet to take the childrens bread and giue it vnto whelps.
God may say unto us when we ask them At his hands, as christ Says to the woman in the Gospel, it is not meet to take the Children's bred and give it unto whelps.
but for the blessing of God vpon it, for grace with it, to vse it well to Gods glory and our comfort &c. for as wholesome and good meat taken into a corrupt stomacke feedes bad humours,
but for the blessing of God upon it, for grace with it, to use it well to God's glory and our Comfort etc. for as wholesome and good meat taken into a corrupt stomach feeds bad humours,
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and breakes out into vlcers and sores, so temporall good things receiued of wicked and gracelesse persons, giue nourishment to sinfull lusts of the heart, which breake out in pride, in wantonnesse, in riot, and in many disorders.
and breaks out into ulcers and sores, so temporal good things received of wicked and graceless Persons, give nourishment to sinful Lustiest of the heart, which break out in pride, in wantonness, in riot, and in many disorders.
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and for grace with them that we may vse them well, let vs take heed we set not a barre between our selues and praier for a blessing vpon the temporall good things we inioy, that is the guiltinesse of conscience in ill getting of them.
and for grace with them that we may use them well, let us take heed we Set not a bar between our selves and prayer for a blessing upon the temporal good things we enjoy, that is the guiltiness of conscience in ill getting of them.
For can a theefe pray ouer his booty that God would blesse it? he cannot, no more can we pray for grace and the blessing of God vpon our temporall good things if our consciences tel vs we haue gotten them ill.
For can a thief pray over his booty that God would bless it? he cannot, no more can we pray for grace and the blessing of God upon our temporal good things if our Consciences tell us we have got them ill.
For it is a rule in diuinity that the word (father) is taken personally and by it meant the first person in the Trinity, when one person is confered with another,
For it is a Rule in divinity that the word (father) is taken personally and by it meant the First person in the Trinity, when one person is conferred with Another,
as vet. 3. but when it standeth in relation to vs it is taken essentially & to be vnderstood of the father, Son and holy Ghost, subsisting in the same Godhead and diuine nature.
as vet. 3. but when it Stands in Relation to us it is taken essentially & to be understood of the father, Son and holy Ghost, subsisting in the same Godhead and divine nature.
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Here by the way we may see how silly a shift it is that is vsed by the Papists to elude and put of our argument from this word father against inuocation of saints,
Here by the Way we may see how silly a shift it is that is used by the Papists to elude and put of our argument from this word father against invocation of Saints,
nor vpon God the holy Ghost, the rule deliuered ouerthrowes this exception, for in calling on God our father we call vpon God the father son and holy Ghost.
nor upon God the holy Ghost, the Rule Delivered overthrows this exception, for in calling on God our father we call upon God the father son and holy Ghost.
For the first in that God is our father in Christ, hereupon all that be in Christ are taught to repose their whole trust and assiance of their hearts in him, to depend wholly on him for grace and mercy, and all good things.
For the First in that God is our father in christ, hereupon all that be in christ Are taught to repose their Whole trust and Assistance of their hearts in him, to depend wholly on him for grace and mercy, and all good things.
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and leaue of to be kind, and tenderly affected towards his children, he can as soone cease to be God (which is impossible) as forget to doe good to his sons and daughters.
and leave of to be kind, and tenderly affected towards his children, he can as soon cease to be God (which is impossible) as forget to do good to his Sons and daughters.
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how much more shall our heauenly father prouide for the good of his children, it is our Sauiours argument, and let not reason stand against it, god is our father who hath giuen his owne deare son to die for vs to make vs his children, how then shall he not with him, &c. that is the argument of the Apostle.
how much more shall our heavenly father provide for the good of his children, it is our Saviour's argument, and let not reason stand against it, god is our father who hath given his own deer son to die for us to make us his children, how then shall he not with him, etc. that is the argument of the Apostle.
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before we could know much lesse acknowledge our selues to be his children, he formed vs in the wombe, he brought vs out in due time into the world, he prouided milke in the breasts, nourishment and all things needfull for vs,
before we could know much less acknowledge our selves to be his children, he formed us in the womb, he brought us out in due time into the world, he provided milk in the breasts, nourishment and all things needful for us,
and we to be his children for euer, he signed and sealed this couenant by the sacrament of baptisme the solemne seale of our adoption to be his sons and daugthers, all these he did before we knew what was done vnto vs,
and we to be his children for ever, he signed and sealed this Covenant by the sacrament of Baptism the solemn seal of our adoption to be his Sons and daughters, all these he did before we knew what was done unto us,
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and by faith depend vpon him? it is not possible, let then the comfort of this raise is vp to an assured trust at all times in the prouidence of God our good and gratious father.
and by faith depend upon him? it is not possible, let then the Comfort of this raise is up to an assured trust At all times in the providence of God our good and gracious father.
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then let vs know for our further comfort that the Lord cannot long behold our miseries and afflictions, without pitty and compassion, our sighes, our groanes, our sobs of sorrow,
then let us know for our further Comfort that the Lord cannot long behold our misery's and afflictions, without pity and compassion, our sighs, our groans, our sobs of sorrow,
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And to giue further strength to this comfort see and consider a notable patheticall speech of the Lord, where the Lord makes as it were a demurre and pause vpon the matter,
And to give further strength to this Comfort see and Consider a notable pathetical speech of the Lord, where the Lord makes as it were a demur and pause upon the matter,
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when he was to execute his iudgement on his people, and faith, how shall I giue thee vp on Ephraim, &c. could euer father speake more compassionately ouer his child,
when he was to execute his judgement on his people, and faith, how shall I give thee up on Ephraim, etc. could ever father speak more compassionately over his child,
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If we be his children how do our teares of vnfained repentance flowing from a grieued heart, moue the Lord to pitty? can he continue to strike vs holding vp our hands for mercy, looking vpon him with watry eies, humbled in the dust before him,
If we be his children how do our tears of unfeigned Repentance flowing from a grieved heart, move the Lord to pity? can he continue to strike us holding up our hands for mercy, looking upon him with watery eyes, humbled in the dust before him,
No, no, be assured of it, he is our father, a kind, a louing, a good and tender father, he seeing our trouble and hearing our groanes, will be mooued to pitty,
No, no, be assured of it, he is our father, a kind, a loving, a good and tender father, he seeing our trouble and hearing our groans, will be moved to pity,
and not faile in due time to send comfort either of strength or deliuerance, let this comfort and cheare vp the hearts of all the sonnes and daughters of God in Christ.
and not fail in due time to send Comfort either of strength or deliverance, let this Comfort and cheer up the hearts of all the Sons and daughters of God in christ.
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Now further in that God is our father, this must teach vs to carry the affection of children, loue reuerence, feare, humility, and obedience towards him.
Now further in that God is our father, this must teach us to carry the affection of children, love Reverence, Fear, humility, and Obedience towards him.
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and it is to bee marked that the Apostle cals Christ (the Lord) in generall, not in restraining the word (Lord) as standing in relation to his members as in the next verse.
and it is to be marked that the Apostle calls christ (the Lord) in general, not in restraining the word (Lord) as standing in Relation to his members as in the next verse.
Now Christ is called (the Lord) as hauing full power ouer all things as being Lord of life and death, of Heauen, Hell and of all creatures in heauen and earth,
Now christ is called (the Lord) as having full power over all things as being Lord of life and death, of Heaven, Hell and of all creatures in heaven and earth,
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Now in that Christ our Sauiour is Lord of life and glory, and giuer of grace, peace, repentance, and remission of sinnes, we may hence conclude that hee is God coeternall with his Father,
Now in that christ our Saviour is Lord of life and glory, and giver of grace, peace, Repentance, and remission of Sins, we may hence conclude that he is God coeternal with his Father,
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And the consideration of this ought to strengthen the faith of as many as beleeue in Christ, teaching them that by the merit of his death apprehended by faith, they haue grace and peace, full remission of sinnes and perfect redemptiom from eternall death and damnation,
And the consideration of this ought to strengthen the faith of as many as believe in christ, teaching them that by the merit of his death apprehended by faith, they have grace and peace, full remission of Sins and perfect redemptiom from Eternal death and damnation,
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The works of pennance which the Popish sort hold able to satisfie for sinnes, which they foolishly terme veniall, doe mightily derogate from this one, full, perfect and sufficient sacrifice of Christ once suffered vpon the Crosse,
The works of penance which the Popish sort hold able to satisfy for Sins, which they foolishly term venial, do mightily derogate from this one, full, perfect and sufficient sacrifice of christ once suffered upon the Cross,
and by vertue of his God-head, he gaue power to his death to be meritorious and of infinite price and value, the Church is sayd to bee 〈 … 〉 •od not 〈 … 〉 suffer or shed 〈 … 〉 Christ ••ffered ••dely as 〈 … 〉 vnion Christ being God and man in one person, it is sayd that God shed his bloud, noting and giuing vs to vnderstand for our comfort, the infinite merit and sufficiency of his death, that the person suffering, being not meete man but God also, his death was a sufficient satisfaction for our sinnes.
and by virtue of his Godhead, he gave power to his death to be meritorious and of infinite price and valve, the Church is said to be 〈 … 〉 •od not 〈 … 〉 suffer or shed 〈 … 〉 christ ••ffered ••dely as 〈 … 〉 Union christ being God and man in one person, it is said that God shed his blood, noting and giving us to understand for our Comfort, the infinite merit and sufficiency of his death, that the person suffering, being not meet man but God also, his death was a sufficient satisfaction for our Sins.
The words of this third verse, containe the generall proposition both of the Apostles congratulation and prayer, that he and Timothy did congratulate and reioice and pray for the Colossians, his congratulation is expressed by the manner of it,
The words of this third verse, contain the general proposition both of the Apostles congratulation and prayer, that he and Timothy did congratulate and rejoice and pray for the colossians, his congratulation is expressed by the manner of it,
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namely, a giuing thankes to God, who is heere described by relation to Christ (we giue thankes &c.) his prayer is set out by the time (alwayes) that whensoeuer hee prayed, hee was mindefull of them, and prayed for them:
namely, a giving thanks to God, who is Here described by Relation to christ (we give thanks etc.) his prayer is Set out by the time (always) that whensoever he prayed, he was mindful of them, and prayed for them:
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these are the generall things contained in this verse, wherein we are to marke that the Apostle expressing his congratulation or reioycing, by giuing thankes for good things, that thankesgiuing fals into prayer, he beginnes in thankesgiuing and he ends in prayer;
these Are the general things contained in this verse, wherein we Are to mark that the Apostle expressing his congratulation or rejoicing, by giving thanks for good things, that thanksgiving falls into prayer, he begins in thanksgiving and he ends in prayer;
so is on grace attending vpon another, and is linked and lapped within another, where grace is well vsed it will encrease, the things of this world, the more they are vsed the more they are worne,
so is on grace attending upon Another, and is linked and lapped within Another, where grace is well used it will increase, the things of this world, the more they Are used the more they Are worn,
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but it is contrary in the graces of the spirit of God, one of them begets and brings forth another, as the Apostle saith patience &c. we may obserue it in our selues, that as many as haue hearts opened as Lidia had, to attend to the word preached, that attending with care brings vs to vnderstand the word, vnderstanding and knowledge vsed begets faith and good affection, those being stirred vp and exercised, bring foorth a proportionable measure of obedience and practise, where the grace of attention and meditation is is not vsed, it makes many good lessons fall as seede vpon the pauement,
but it is contrary in the graces of the Spirit of God, one of them begets and brings forth Another, as the Apostle Says patience etc. we may observe it in our selves, that as many as have hearts opened as Lidia had, to attend to the word preached, that attending with care brings us to understand the word, understanding and knowledge used begets faith and good affection, those being stirred up and exercised, bring forth a proportionable measure of Obedience and practice, where the grace of attention and meditation is is not used, it makes many good Lessons fallen as seed upon the pavement,
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if men congratulate and reioyce with others for good things found in them, or vse to reioyce for good things bestowed on themselues temporall or spitituall, giuing thankes to God for the same, that reioycing of theirs going vp to Heauen in thankes to God;
if men congratulate and rejoice with Others for good things found in them, or use to rejoice for good things bestowed on themselves temporal or spiritual, giving thanks to God for the same, that rejoicing of theirs going up to Heaven in thanks to God;
and thankesgiuing belongs only to God, and this may be confirmed, besides many testimonies of Scripture, by many reasons viz. the very instinct of nature teacheth, whom we make our God, him to pray vnto;
and thanksgiving belongs only to God, and this may be confirmed, beside many testimonies of Scripture, by many Reasons viz. the very instinct of nature Teaches, whom we make our God, him to pray unto;
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so that to whom prayer belongs, hee is God by opinion of the Heathen, yea the bruite creatures in their kinde call on God &c. he giueth food &c. in many verses Dauid exciteth all creatures to praise the Lord.
so that to whom prayer belongs, he is God by opinion of the Heathen, yea the bruit creatures in their kind call on God etc. he gives food etc. in many Verses David Exciteth all creatures to praise the Lord.
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How shall they call &c. Now we must beleeue only in God therefore to him only must we pray, this point being thus cleered and prooued, it meeteth with the opinion of the Papists, who hold and labour to maintaine inuocation of Angels and Saints departed, that opinion cannot stand with this truth of God:
How shall they call etc. Now we must believe only in God Therefore to him only must we pray, this point being thus cleared and proved, it meeteth with the opinion of the Papists, who hold and labour to maintain invocation of Angels and Saints departed, that opinion cannot stand with this truth of God:
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therfore it is lawfull to call on Saints departed, for say they, if it be not lawfull, then is it for one of these causes, either because they will not heare vs,
Therefore it is lawful to call on Saints departed, for say they, if it be not lawful, then is it for one of these Causes, either Because they will not hear us,
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or lastly, because iniury is done to God or to Christ, but this is otherwise, for then wee might not request men liuing to pray for vs. This argument hath many branches.
or lastly, Because injury is done to God or to christ, but this is otherwise, for then we might not request men living to pray for us This argument hath many branches.
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Yet the loue of Saints departed is nothing else but a constant vnchangeable and continuall desire, whereby they wish eternall happinesse and saluation to the whole Church of God,
Yet the love of Saints departed is nothing Else but a constant unchangeable and continual desire, whereby they wish Eternal happiness and salvation to the Whole Church of God,
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because it is contrary to that loue they beare equally to all, and further they are exempt from that feeling of our particular miseries, which they had on the earth,
Because it is contrary to that love they bear equally to all, and further they Are exempt from that feeling of our particular misery's, which they had on the earth,
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but the Saints do not, being alwaies absent, and yet worship, and consequently inuocation of Angels is forbidden in the second Chapter of this Epistle and eighteenth verse,
but the Saints do not, being always absent, and yet worship, and consequently invocation of Angels is forbidden in the second Chapter of this Epistle and eighteenth verse,
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Secondly, we make not the liuing mediators, as they doe Saints departed, but only request their mutuall praiers to commend our suites to Christ our head;
Secondly, we make not the living mediators, as they do Saints departed, but only request their mutual Prayers to commend our suits to christ our head;
and exercise our charity one towards another, and so notwithstanding this cauilling of the Papists it still remaines a firme truth that inuocation and prayer belongs only to God.
and exercise our charity one towards Another, and so notwithstanding this cavilling of the Papists it still remains a firm truth that invocation and prayer belongs only to God.
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God is here described by relation to Christ, that he is the father of Christ our Lord and Sauiour, the word (father) here standing in relation to Christ is taken personally as before we noted,
God is Here described by Relation to christ, that he is the father of christ our Lord and Saviour, the word (father) Here standing in Relation to christ is taken personally as before we noted,
and that we may rightly conceiue how God is the father of Christ, Christ being both God and man, we must know that God is the father of Christ in respect of his deity, by nature,
and that we may rightly conceive how God is the father of christ, christ being both God and man, we must know that God is the father of christ in respect of his deity, by nature,
and so the only begotten sonne of God, and in respect of his humanity, not because he had substance of body and soule from the substance of his father,
and so the only begotten son of God, and in respect of his humanity, not Because he had substance of body and soul from the substance of his father,
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but because as man he was conceiued by the worke of the holy Ghost, and by personall vnion his humanity is assumed and doth subsist in his deity, the word was made flesh,
but Because as man he was conceived by the work of the holy Ghost, and by personal Union his humanity is assumed and does subsist in his deity, the word was made Flesh,
We are further to marke that God is the father of our Lord Iesus Christ, whereby the Apostle giues vs to vnderstand how we are to conceiue of Christ in respect of Gods chosen,
We Are further to mark that God is the father of our Lord Iesus christ, whereby the Apostle gives us to understand how we Are to conceive of christ in respect of God's chosen,
but in more speciall manner, and that in a double respect, first in respect of freee donation from his father, secondly in respect of his worke of redemption.
but in more special manner, and that in a double respect, First in respect of freee donation from his father, secondly in respect of his work of redemption.
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& of intercession by praiers, & did shadow and shew, that in time of the new testament both these things should be conioyned and meete together in Christ:
& of Intercession by Prayers, & did shadow and show, that in time of the new Testament both these things should be conjoined and meet together in christ:
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Christ his Priesthood is euerlasting, therefore his intercession is perpetuall, it is the Apostles reason, and to this wee may ioyne other reasons. First;
christ his Priesthood is everlasting, Therefore his Intercession is perpetual, it is the Apostles reason, and to this we may join other Reasons. First;
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and wee are not able to stand before the throne of glory, till it be changed into a throne of grace, he therfore that is our mediator and intercessor to goe betweene God and vs, must bee able to take away sinne and to procure righteousnesse, life, and the fauour of God.
and we Are not able to stand before the throne of glory, till it be changed into a throne of grace, he Therefore that is our Mediator and intercessor to go between God and us, must be able to take away sin and to procure righteousness, life, and the favour of God.
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Againe, he must be our mediator, in whose name we haue promise to be heard: but in Christ onely this promise is made, Whatsoeuer ye shall aske, &c. Obiect. We read the spirit it selfe maketh request.
Again, he must be our Mediator, in whose name we have promise to be herd: but in christ only this promise is made, Whatsoever you shall ask, etc. Object. We read the Spirit it self makes request.
but that he doth breath into the hearts of the faithfull, such motions whereby they do earnestly cry vnto God, he maketh or teacheth them to pray with most vehement desires, sighes, and groanings:
but that he does breath into the hearts of the faithful, such motions whereby they do earnestly cry unto God, he makes or Teaches them to pray with most vehement Desires, sighs, and groanings:
First of all our meditation vpon this point ought to be to this purpose, are we to come to God in praier, in the name and meditatiō of Christ alone? must we hope to be heard & respected of the Lord onely in,
First of all our meditation upon this point ought to be to this purpose, Are we to come to God in prayer, in the name and meditation of christ alone? must we hope to be herd & respected of the Lord only in,
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and to conclude our prayers with these words commonly vsed at the shutting vp of prayer (through Iesus Christ our Lord) but to offer vp our praiers in the merit of his death the price of our redemption,
and to conclude our Prayers with these words commonly used At the shutting up of prayer (through Iesus christ our Lord) but to offer up our Prayers in the merit of his death the price of our redemption,
Againe, we comming in confidence of some thing in our selues, we come to a God cloathed with iustice and iudgement, ready to powre out his wrath vpon vs;
Again, we coming in confidence of Some thing in our selves, we come to a God clothed with Justice and judgement, ready to pour out his wrath upon us;
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happily some will say, may wee not in our praiers stand vpon it, and pleade it in the sight of God that we are his seruants and children: did not Dauid thus.
happily Some will say, may we not in our Prayers stand upon it, and plead it in the sighed of God that we Are his Servants and children: did not David thus.
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but onely testifie that they were the children of God regenerate, and such men as to whom God hath promised to be good and gratious, they did onely assure themselues that Gods promise of helpe and deliuerance pertained to them in particular,
but only testify that they were the children of God regenerate, and such men as to whom God hath promised to be good and gracious, they did only assure themselves that God's promise of help and deliverance pertained to them in particular,
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For as we haue it, the eies of the Lord are vpon, &c. Thus far as many as truly feare God, may vse the benefit of a good conscience and their owne integritie, to confirme them in the promises of God made to his children, their consciences bearing witnesse that they are such as truely feare God, they may hereupon comfort themselues with assurance that their praiers are precious to the Lord.
For as we have it, the eyes of the Lord Are upon, etc. Thus Far as many as truly Fear God, may use the benefit of a good conscience and their own integrity, to confirm them in the promises of God made to his children, their Consciences bearing witness that they Are such as truly Fear God, they may hereupon Comfort themselves with assurance that their Prayers Are precious to the Lord.
namely this, that they are vnworthy, vile, and wretched, the deuill will goe about to perswade them, that they are so vnworthy as they may not pray to God,
namely this, that they Are unworthy, vile, and wretched, the Devil will go about to persuade them, that they Are so unworthy as they may not pray to God,
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but to be truely humbled for it, and to bewaile it, and in humble confession of it to come to God, who hath promised to haue respect in Christ to such as are of broken and contrite hearts.
but to be truly humbled for it, and to bewail it, and in humble Confessi of it to come to God, who hath promised to have respect in christ to such as Are of broken and contrite hearts.
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the point of instruction is this, that as many as acknowledge Christ their Iesus, must also acknowledge him their Lord, that is the right faith in Christ, we hold it an Article of our faith, wee are taught as much by Christ himselfe, that such as come to him by faith,
the point of instruction is this, that as many as acknowledge christ their Iesus, must also acknowledge him their Lord, that is the right faith in christ, we hold it an Article of our faith, we Are taught as much by christ himself, that such as come to him by faith,
as they are led by the lusts of their owne hearts, let such know that they are bewitched with a strong delusion of the Deuill, they set vp a Christ of their owne framing,
as they Are led by the Lustiest of their own hearts, let such know that they Are bewitched with a strong delusion of the devil, they Set up a christ of their own framing,
and beleeue not in Christ propounded and set forth in the Gospell, for let them thinke on it with reason, can they imagin that they hold Christ their Lord, whom they daily despite and crucifie, I think they are not so fond and foolish.
and believe not in christ propounded and Set forth in the Gospel, for let them think on it with reason, can they imagine that they hold christ their Lord, whom they daily despite and crucify, I think they Are not so found and foolish.
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therefore it is said, one day they shall see him whom they haue pierced, if men hold not Christ a Lord, they cannot hold him a Sauiour, for these two are conioined.
Therefore it is said, one day they shall see him whom they have pierced, if men hold not christ a Lord, they cannot hold him a Saviour, for these two Are conjoined.
Now to the last words of this verse, wherein the Apostle sets it downe in generall, that hee praied afterward, expressing the particular matter of his praiers,
Now to the last words of this verse, wherein the Apostle sets it down in general, that he prayed afterwards, expressing the particular matter of his Prayers,
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and hee settes it not downe barely, that he praied, but together with it, the time (alwaies) that is to say, euer when he called vpon God for himselfe he ceased not to pray for them,
and he sets it not down barely, that he prayed, but together with it, the time (always) that is to say, ever when he called upon God for himself he ceased not to pray for them,
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as he saith vers. 9 not to say any thing of the time heere mentioned, we shall speake of it more fitly, cap. 4.2. The point hence to be obserued is this.
as he Says vers. 9 not to say any thing of the time Here mentioned, we shall speak of it more fitly, cap. 4.2. The point hence to be observed is this.
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besides this, praier is a speciall meanes sanctified and appointed of the Lord, to procure and to bring downe his blessing on good things for the continuance and increase of them:
beside this, prayer is a special means sanctified and appointed of the Lord, to procure and to bring down his blessing on good things for the Continuance and increase of them:
yea such a meanes, as by it other meanes, which must not be neglected, receiue a blessing from the Lord, good meanes seruing for the continuance of good things vnto vs, vsed without praier are commonly crossed and cursed,
yea such a means, as by it other means, which must not be neglected, receive a blessing from the Lord, good means serving for the Continuance of good things unto us, used without prayer Are commonly crossed and cursed,
Therefore praier must reach as farre as any matter of thankesgiuing, what things soeuer doe minister matter of praise and thankesgiuing to the Lord, the same giues vs iust cause of praier for a blessing vpon them,
Therefore prayer must reach as Far as any matter of thanksgiving, what things soever do minister matter of praise and thanksgiving to the Lord, the same gives us just cause of prayer for a blessing upon them,
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then the commandement of God, the commandement came to Pharaoh, let my people goe that they, &c. but he in his ruffe and prosperity answered, who is the Lord,
then the Commandment of God, the Commandment Come to Pharaoh, let my people go that they, etc. but he in his ruff and Prosperity answered, who is the Lord,
yet afterward when hee was plagued, and his stomacke beaten downe with an iron rod, hee confessed the Lord, and desired Moses and Aaron to pray for him.
yet afterwards when he was plagued, and his stomach beaten down with an iron rod, he confessed the Lord, and desired Moses and Aaron to pray for him.
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Thus many in time of sickenesse, trouble and distresse will pray vnto the Lord, but in time of health and plentie, in time of abundance, they are hardly drawne to this duty,
Thus many in time of sickness, trouble and distress will pray unto the Lord, but in time of health and plenty, in time of abundance, they Are hardly drawn to this duty,
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nay, then they say vnto God, as we haue it, depart from vs &c. men many times promise vnto themselues a perpetuity in their goods, as the rich man did,
nay, then they say unto God, as we have it, depart from us etc. men many times promise unto themselves a perpetuity in their goods, as the rich man did,
but wee know the answer of God vnto him, thou foole, &c. and take we heede we deserue not the same title, would we haue sure and certaine hould of good things,
but we know the answer of God unto him, thou fool, etc. and take we heed we deserve not the same title, would we have sure and certain hold of good things,
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then are we to bee humbled in praier, and because we are commonly carelesse of this duty in time of prosperity, know we, that if we lift vp our hands and voices in praier onely,
then Are we to be humbled in prayer, and Because we Are commonly careless of this duty in time of Prosperity, know we, that if we lift up our hands and voices in prayer only,
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for nature teacheth the bruit beast to groane vnder the burden, when we are pinched then nature teacheth vs to cry for helpe, it is not a praier of grace,
for nature Teaches the bruit beast to groan under the burden, when we Are pinched then nature Teaches us to cry for help, it is not a prayer of grace,
and the free spirit of God, and such praier, may stand and goe hand in hand, with wilfull rebellion against God, the Lord saith, his people in time of a great dearth assembled themselues for corne and wine,
and the free Spirit of God, and such prayer, may stand and go hand in hand, with wilful rebellion against God, the Lord Says, his people in time of a great dearth assembled themselves for corn and wine,
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and so pleasing vnto God as a sweet fruit of his owne spirit, and a testimony of our free obedience, we must be carried to a quicke and ready performance of it,
and so pleasing unto God as a sweet fruit of his own Spirit, and a testimony of our free Obedience, we must be carried to a quick and ready performance of it,
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Wherein are laide before vs the things, for which the Apostle gaue thanks in the behalfe of the Colossians, namely, their faith and loue with the proper obiect of them both, of their faith, Christ Iesus, of their loue, the Saints,
Wherein Are laid before us the things, for which the Apostle gave thanks in the behalf of the colossians, namely, their faith and love with the proper Object of them both, of their faith, christ Iesus, of their love, the Saints,
and that generally towards all the Saints, and this matter of thankesgiuing is further amplified by the time that since &c. that is the summe and substance of the verse;
and that generally towards all the Saints, and this matter of thanksgiving is further amplified by the time that since etc. that is the sum and substance of the verse;
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but things spirituall, when this conclusion followeth, that our reioycing and giuing of thanks to God in the behalfe of our friends, such as we are bound to tender and more entirely to respect must especially be for spirituall things in them,
but things spiritual, when this conclusion follows, that our rejoicing and giving of thanks to God in the behalf of our Friends, such as we Are bound to tender and more entirely to respect must especially be for spiritual things in them,
for things pertaining to Gods Kingdome, and such as accompany their saluatiō, as the holy Ghost speaketh, see we the Apostles reioycing in this kind in liuely colours, he there saith hee was filled with comfort,
for things pertaining to God's Kingdom, and such as accompany their salvation, as the holy Ghost speaks, see we the Apostles rejoicing in this kind in lively colours, he there Says he was filled with Comfort,
when hee heard by Titus of their mourning, their feruent desire, their godly sorrow and the fruits of that, his ioy and reioycing was altogether for the graces of Gods spirit in them;
when he herd by Titus of their mourning, their fervent desire, their godly sorrow and the fruits of that, his joy and rejoicing was altogether for the graces of God's Spirit in them;
namely, the image of God renued, their holines and feare of God, though not the same measure, they all resemble God their Father in some degree of holinesse,
namely, the image of God renewed, their holiness and Fear of God, though not the same measure, they all resemble God their Father in Some degree of holiness,
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Now this is contrary to the course and custome of the world, it is amongst men vsuall in token of their loue, to giue thankes to god for the health, the wealth, the frugality and thrift of their children and frinds,
Now this is contrary to the course and custom of the world, it is among men usual in token of their love, to give thanks to god for the health, the wealth, the frugality and thrift of their children and Friends,
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and goodnesse of God, much more doe they find such matter of reioycing and thankesgiuing to God in the renued image of God appearing in their friends, in their holinesse, their feare of God, their faith, their loue, &c. If then wee find that wee can reioyce and giue thanks to God for outward things,
and Goodness of God, much more do they find such matter of rejoicing and thanksgiving to God in the renewed image of God appearing in their Friends, in their holiness, their Fear of God, their faith, their love, etc. If then we find that we can rejoice and give thanks to God for outward things,
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Come we to a second thing, and that is this in that these two, faith and loue are conioyned, we are taught that faith in Christ for the remission of sinnes cannot but bring foorth some measure of loue both to God and all that beare Gods image,
Come we to a second thing, and that is this in that these two, faith and love Are conjoined, we Are taught that faith in christ for the remission of Sins cannot but bring forth Some measure of love both to God and all that bear God's image,
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nor concurring as a cause in the act of iustification, yet is there a necessary concurrence and concomitancy of faith and loue in the person iustified, true faith pleasing to God and auaileable to saluation, is euer fruitfull and worketh by loue in life and conuersation,
nor concurring as a cause in the act of justification, yet is there a necessary concurrence and concomitancy of faith and love in the person justified, true faith pleasing to God and available to salvation, is ever fruitful and works by love in life and Conversation,
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or the reasonable soule (which is immortall) not liue, as that true faith and assurance of Gods mercy in Christ should not be fruitfull in thankfulnesse, in obedience,
or the reasonable soul (which is immortal) not live, as that true faith and assurance of God's mercy in christ should not be fruitful in thankfulness, in Obedience,
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Indeed loue and holy obedience may be diuorced from that faith which the Papists teach to be true catholicke faith, that being but a bare assent to the truth of the history,
Indeed love and holy Obedience may be divorced from that faith which the Papists teach to be true catholic faith, that being but a bore assent to the truth of the history,
as at the sight of some Pageant or strange wonder, but that faith which hath the right seale and soule of a iustifying and comfortable faith, that is an affiance and trust in Gods mercy in Christ,
as At the sighed of Some Pageant or strange wonder, but that faith which hath the right seal and soul of a justifying and comfortable faith, that is an affiance and trust in God's mercy in christ,
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for the remission of sinnes and all other appendant blessings, temporall and eternall cannot but send forth loue and many good fruits worthy amendment of life, it is then (for the vse of this) a sophism, a deceipt of the flesh forced vpon men, by the strong delusion of the diuell, to thinke they haue faith in Christ, and yet haue not the least dram of Christian loue to their brethren, this is to thinke that faith in Christ for remission of sinnes and many sinnes may dwell together, which is a thing impossible, they that thus think, neuer felt the power of Gods mercy in Christ;
for the remission of Sins and all other appendant blessings, temporal and Eternal cannot but send forth love and many good fruits worthy amendment of life, it is then (for the use of this) a sophism, a deceit of the Flesh forced upon men, by the strong delusion of the Devil, to think they have faith in christ, and yet have not the least dram of Christian love to their brothers, this is to think that faith in christ for remission of Sins and many Sins may dwell together, which is a thing impossible, they that thus think, never felt the power of God's mercy in christ;
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He that doth not ioyne to his faith vertue, &c. hee is blind and he hath forgotten that he was purged, &c. doth he not remember nor thinke on the power or the blood of Christ, which is able not only to wash away the guilt and punishment of sinne,
He that does not join to his faith virtue, etc. he is blind and he hath forgotten that he was purged, etc. does he not Remember nor think on the power or the blood of christ, which is able not only to wash away the guilt and punishment of sin,
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Can we thinke that any mans heart is washed in the blood of Christ, and yet it remaineth full of the poison of sinne? no certainly, neuer was any heart bathed in the blood of Christ but thereby it was suppled and made tenderly affected towards all the Saints and members of Christ.
Can we think that any men heart is washed in the blood of christ, and yet it remains full of the poison of sin? no Certainly, never was any heart bathed in the blood of christ but thereby it was suppled and made tenderly affected towards all the Saints and members of christ.
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Now to the obiect of faith and loue, and first of faith (Christ Iesus) where in a word marke we the phrase vsed by the Apostle, he saith not they beleeued Christ but in Christ, a phrase euer in scripture vsed to expresse true faith and affiance standing in relation to Christ and to God, we shall neuer find mention of faith affiance,
Now to the Object of faith and love, and First of faith (christ Iesus) where in a word mark we the phrase used by the Apostle, he Says not they believed christ but in christ, a phrase ever in scripture used to express true faith and affiance standing in Relation to christ and to God, we shall never find mention of faith affiance,
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No say they? may we not beleeue in men? why? what say you to that, they feared, &c. Againe, doe we not read in the Epistle to Philemon, the fift verse, the Apostle saith he heard of his loue & faith, &c behold say they, the Scripture teacheth faith in Moses, & faith in the Saints.
No say they? may we not believe in men? why? what say you to that, they feared, etc. Again, do we not read in the Epistle to Philemon, the fift verse, the Apostle Says he herd of his love & faith, etc. behold say they, the Scripture Teaches faith in Moses, & faith in the Saints.
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We answer in that place of Exo. the words are not in God &c. but they beleeued God, that is, they gaue credit to the Lord and to Moses his seruant, they gaue credit vnto the word he had spoken vnto them, ver. 13.14.
We answer in that place of Exo. the words Are not in God etc. but they believed God, that is, they gave credit to the Lord and to Moses his servant, they gave credit unto the word he had spoken unto them, ver. 13.14.
The like place we haue, heare ye me O Iuda, and ye inhabitants &c, beleeue his Prophets, that is, giue credit to the words of his Prophets &c. for the second place we answer, that any man who is not wilfully blinde, may see that faith is there referred to Christ, and loue to the Saints:
The like place we have, hear you me Oh Iuda, and you inhabitants etc., believe his prophets, that is, give credit to the words of his prophets etc. for the second place we answer, that any man who is not wilfully blind, may see that faith is there referred to christ, and love to the Saints:
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againe, the Apostle speakes of the Saints liuing not departed as appeares ver. 7. therefore that place cannot make for Popish faith and beliefe in Saints departed,
again, the Apostle speaks of the Saints living not departed as appears for. 7. Therefore that place cannot make for Popish faith and belief in Saints departed,
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Faith, trust & affiance, the obiect of it is sayd to be Christ Iesus, whence we may gather that true iustifying faith is fixed and bounded on Christ Iesus only,
Faith, trust & affiance, the Object of it is said to be christ Iesus, whence we may gather that true justifying faith is fixed and bounded on christ Iesus only,
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& haue for the materiall obiect of it, euery truth recorded in the word, yet as it is an instrument of iustification, it beholdeth the speciall mercy of God in Christ:
& have for the material Object of it, every truth recorded in the word, yet as it is an Instrument of justification, it beholdeth the special mercy of God in christ:
it apprehendeth Christ and his merits, the merit of his innocency, the merit of the holy and perfect obedience of his life, the infinit merit of his satisfactory death,
it apprehendeth christ and his merits, the merit of his innocency, the merit of the holy and perfect Obedience of his life, the infinite merit of his satisfactory death,
So it is not faith nor the worke of faith that doth iustifie, but Christ, whom by faith we apprehend, the matter of our iustification as the Apostle hath taught vs, God hath made him to bee sinne, and this being so it must teach vs.
So it is not faith nor the work of faith that does justify, but christ, whom by faith we apprehend, the matter of our justification as the Apostle hath taught us, God hath made him to be sin, and this being so it must teach us
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and so fitting and preparing vs, and making vs worthy ex congruo to receiue grace and iustification, a doctrine diuelish and dangerous, flat contrary to the truth now deliuered,
and so fitting and preparing us, and making us worthy ex Congruo to receive grace and justification, a Doctrine devilish and dangerous, flat contrary to the truth now Delivered,
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and we thinke we cannot chuse but be saued, thus the Diuell taking aduantage of our pride, doth teach men to encroach vpon the doctrine of the holy Ghost,
and we think we cannot choose but be saved, thus the devil taking advantage of our pride, does teach men to encroach upon the Doctrine of the holy Ghost,
for whereas he hath taught that good life and honest conuersation serues onely as an euidence and necessary proofe of true faith in the bloud of Christ, the diuell teacheth to aduance these things to a higher place of dignity, euen to shoulder out Gods grace and merits of Christ in our iustification,
for whereas he hath taught that good life and honest Conversation serves only as an evidence and necessary proof of true faith in the blood of christ, the Devil Teaches to advance these things to a higher place of dignity, even to shoulder out God's grace and merits of christ in our justification,
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but wee must know as the Apostle hath taught vs, if we looke to be iustified by any thing in our selues we are abolished &c. faith in Christ Iesus and confidence in good workes cannot stand together, faith and good workes euer goe together,
but we must know as the Apostle hath taught us, if we look to be justified by any thing in our selves we Are abolished etc. faith in christ Iesus and confidence in good works cannot stand together, faith and good works ever go together,
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and condemn our selues in regard of any thing in vs, and plead nothing but mercy and forgiuenesse, wee must goe out of our selues and fixe our faith vpon Iesus Christ,
and condemn our selves in regard of any thing in us, and plead nothing but mercy and forgiveness, we must go out of our selves and fix our faith upon Iesus christ,
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but all Saints without exception, we are to beare hearty affection to all generally, and to expresse it in duties of loue, to as many as we are able (saith Dauid) Lord my weldoing &c. but to the Saints, and hee speakes indefinitely, to the Saints that are heere on earth and to the excellent;
but all Saints without exception, we Are to bear hearty affection to all generally, and to express it in duties of love, to as many as we Are able (Says David) Lord my welldoing etc. but to the Saints, and he speaks indefinitely, to the Saints that Are Here on earth and to the excellent;
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reasons of this are these, first, all the Saints are members of one body, and it is a law layd on the members of the naturall body by the prouidence of God, that what ability is giuen to any member, it should be vsed for the good of the whole body,
Reasons of this Are these, First, all the Saints Are members of one body, and it is a law laid on the members of the natural body by the providence of God, that what ability is given to any member, it should be used for the good of the Whole body,
but for the better cleering of this point a question must be answered, namely, this seeing we are to loue all the Saints of God, the question may be whether weare to loue them all alike or no? Answ. First, in respect of the different degrees of men, there must be different degrees of loue:
but for the better clearing of this point a question must be answered, namely, this seeing we Are to love all the Saints of God, the question may be whither wear to love them all alike or no? Answer First, in respect of the different Degrees of men, there must be different Degrees of love:
Secondly, in equall comparison, when men are equall in degree, we are then in the first place, principally to loue and shew duties of loue to Parents, children and such as are conioyned and tied vnto vs by nature,
Secondly, in equal comparison, when men Are equal in degree, we Are then in the First place, principally to love and show duties of love to Parents, children and such as Are conjoined and tied unto us by nature,
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or any outward bond of marriage or friendship, because wee are bound to loue them by a double bond of nature and of grace, grace doth not abolish naturall affection,
or any outward bound of marriage or friendship, Because we Are bound to love them by a double bound of nature and of grace, grace does not Abolah natural affection,
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Is it so that we are to loue all the Saints of God, then farre be it from vs to loue one and hate another, that language and speech ought not be heard out of our mouthes, I loue such a one euen from my heart,
Is it so that we Are to love all the Saints of God, then Far be it from us to love one and hate Another, that language and speech ought not be herd out of our mouths, I love such a one even from my heart,
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and it may bee wee cannot abide him, euen because he is one that in our conceipt is too forward in the feare of God, are we not in this case become partiall in our selues, as if our loue be thus partiall, wee loue one Saint of God and not another, let our pretence be what it will, that we loue him,
and it may be we cannot abide him, even Because he is one that in our conceit is too forward in the Fear of God, Are we not in this case become partial in our selves, as if our love be thus partial, we love one Saint of God and not Another, let our pretence be what it will, that we love him,
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and loue not some whom he loueth, can a man say he loues his friend and yet hate any one of his children, no certainly hee cannot no more can we truly say &c. If any man say I loue God,
and love not Some whom he loves, can a man say he loves his friend and yet hate any one of his children, not Certainly he cannot no more can we truly say etc. If any man say I love God,
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and yet hate his brother, he is a childe of him that is the father of lies, c. 3. 10. In this are the children &c. Let then the consideration of these things stir vs vp to put away partiall affection, let vs beare and shew hearty loue to all the Saints of God,
and yet hate his brother, he is a child of him that is the father of lies, c. 3. 10. In this Are the children etc. Let then the consideration of these things stir us up to put away partial affection, let us bear and show hearty love to all the Saints of God,
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so we may haue testimony that our loue is sanctified, and that wee loue God, and from thence may rise vp to an assurance of his loue in Iesus Christ. Now to the fifth verse.
so we may have testimony that our love is sanctified, and that we love God, and from thence may rise up to an assurance of his love in Iesus christ. Now to the fifth verse.
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Secondly, the meanes how they came to the knowledge of that hope, and that was by their hearing of the Gospell, which is described to be the word of truth and their hearing of this hope, by the preaching of the Gospell is further amplified by the time that they heard of it,
Secondly, the means how they Come to the knowledge of that hope, and that was by their hearing of the Gospel, which is described to be the word of truth and their hearing of this hope, by the preaching of the Gospel is further amplified by the time that they herd of it,
Whereof (sayth the Apostle) ye haue heard before, come wee to the first of these two generall things in these words, for the hopes sake, by hope in this place wee are to vnderstand, not the gift or grace of hope wrought in true beleeuers following true faith,
Whereof (say the Apostle) you have herd before, come we to the First of these two general things in these words, for the hope's sake, by hope in this place we Are to understand, not the gift or grace of hope wrought in true believers following true faith,
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but this is heere sayd to bee layd vp in heauen: (laid vp) that phrase is borrowed from Parents, who lay vp good things to bee giuen in time to come to their children, the meaning is that the Lord hath as it were laid vp, prouided and prepared life, happines and glory in time to be giuen to his children,
but this is Here said to be laid up in heaven: (laid up) that phrase is borrowed from Parents, who lay up good things to be given in time to come to their children, the meaning is that the Lord hath as it were laid up, provided and prepared life, happiness and glory in time to be given to his children,
so we find it in the last doome that Christ shall pronounce vpon the blessed of his father, Come ye blessed of my father, inherit the kingdome prepared, &c. In heauen, that is in the place and seat of the blessed Angells and Saints,
so we find it in the last doom that christ shall pronounce upon the blessed of his father, Come you blessed of my father, inherit the Kingdom prepared, etc. In heaven, that is in the place and seat of the blessed Angels and Saints,
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Now first in that glory and life to come is called by the name of hope, one of these is put for another, one to signifie another, hope to signifie heauen.
Now First in that glory and life to come is called by the name of hope, one of these is put for Another, one to signify Another, hope to signify heaven.
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for as in metonimicall and sacramentall speeches, when one thing is set downe to signifie another, there is a resemblance and similitude between those things,
for as in Metonimical and sacramental Speeches, when one thing is Set down to signify Another, there is a resemblance and similitude between those things,
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as the bread in the sacrament resembleth the body of Christ, so our hope put for heauen, it must be a resemblance of heauen, it must in som sort expresse eternal life laid vp for vs in heauen;
as the bred in the sacrament resembles the body of christ, so our hope put for heaven, it must be a resemblance of heaven, it must in Some sort express Eternal life laid up for us in heaven;
And that true christian hope is such a resemblance of eternall life, and is thus effectuall and so ought to be in vs. Marke that place of the Apostle, our conuersation (saith he) is in heauen.
And that true christian hope is such a resemblance of Eternal life, and is thus effectual and so ought to be in us Mark that place of the Apostle, our Conversation (Says he) is in heaven.
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for he saith in the verse folowing, from whence, &c. we haue a plaine text to this purpose, saith S. Iohn, we know, &c. and euery man that hath this hope, &c. whosoeuer hath true hope he is thereby stirred vp vnto daily repentance and reformation of life.
for he Says in the verse following, from whence, etc. we have a plain text to this purpose, Says S. John, we know, etc. and every man that hath this hope, etc. whosoever hath true hope he is thereby stirred up unto daily Repentance and Reformation of life.
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But would any know whether his hope be a true Christian hope or no, such a hope as will not deceiue nor disappoint him in time of need, no not in death it selfe, let him then examine it by this note,
But would any know whither his hope be a true Christian hope or no, such a hope as will not deceive nor disappoint him in time of need, no not in death it self, let him then examine it by this note,
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if his hope be a resemblance of life eternall, if it doe expresse in his life the beginnings of that life laid vp in heauen in som measure of purity, holinesse, innocency, meeknesse,
if his hope be a resemblance of life Eternal, if it do express in his life the beginnings of that life laid up in heaven in Some measure of purity, holiness, innocency, meekness,
and loue, &c. so that a man may say of him as we vse to speake of a child towardly and of an ingenious countenance, that he is optimae Spei one of excellent hope,
and love, etc. so that a man may say of him as we use to speak of a child towardly and of an ingenious countenance, that he is optimae Spei one of excellent hope,
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and likenesse vnto life eternall, but his life is rather an expresse image of his naturall corruption, his life is stained with many foule sinnes, that mans hope is but a pretence of hope,
and likeness unto life Eternal, but his life is rather an express image of his natural corruption, his life is stained with many foul Sins, that men hope is but a pretence of hope,
and yet his very breath stinkes of hell, he breaths and belches out blasphemous oathes, railings, cursings, slanderings, &c. and hath his tongue set on fire with the fire of hell,
and yet his very breath stinks of hell, he breathes and belches out blasphemous Oaths, railings, cursings, slanderings, etc. and hath his tongue Set on fire with the fire of hell,
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We know we cannot see the sunne when a thicke cloud is before it, and can we imagine that we see the brightnesse of glory in heauen, through the thicke foggy mist of many sinnes? it is not possible, our sauiour hath said it.
We know we cannot see the sun when a thick cloud is before it, and can we imagine that we see the brightness of glory in heaven, through the thick foggy missed of many Sins? it is not possible, our Saviour hath said it.
That only the poore in heart, such as are purged both from the guiltinesse and filthinesse of their sinnes shall see God, shall see by their faith in this life the comfortable beames of the Lords liuing countenance shining vpon them in Christ,
That only the poor in heart, such as Are purged both from the guiltiness and filthiness of their Sins shall see God, shall see by their faith in this life the comfortable beams of the lords living countenance shining upon them in christ,
towards all Saints for the glories sake laid vp for them in heauen, we are taught that it is the stedfast looking into heauen, that doth keepe and hold true beleeuers in a constant course of religion, it is that which makes them cleaue fast to Christ.
towards all Saints for the Glories sake laid up for them in heaven, we Are taught that it is the steadfast looking into heaven, that does keep and hold true believers in a constant course of Religion, it is that which makes them cleave fast to christ.
because this end and purpose proceeds from selfe loue, though we are not to auoid euill or doe good, chiefly in respect of reward or feare of punishment,
Because this end and purpose proceeds from self love, though we Are not to avoid evil or do good, chiefly in respect of reward or Fear of punishment,
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but in respect of Gods glory and our owne duty, yet in the duty of religion and loue, we may haue an inferior subordinate and second respect vnto the recompence of reward,
but in respect of God's glory and our own duty, yet in the duty of Religion and love, we may have an inferior subordinate and second respect unto the recompense of reward,
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We read that Moses esteemed the rebuke of Christ, &c. for why saith the text he had respect vnto, &c. vers. 27. He forsooke Aegypt, &c. for he endured, &c. He had his eie vpon heauen,
We read that Moses esteemed the rebuke of christ, etc. for why Says the text he had respect unto, etc. vers. 27. He forsook Egypt, etc. for he endured, etc. He had his eye upon heaven,
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then learne we to cast our hope, the anchor of our soules, as the holy Ghost calls it, within the vaile of heauen, let vs lift vp the eies of our minds and fasten them on that glory and blisse that is prepared and laid vp in heauen,
then Learn we to cast our hope, the anchor of our Souls, as the holy Ghost calls it, within the veil of heaven, let us lift up the eyes of our minds and fasten them on that glory and bliss that is prepared and laid up in heaven,
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Though the Lord should kill me, &c. and in the houre of temptation and pangs of death, we shall cleaue fast vnto Christ by faith, and hold our communion with the Saints, it is not possible that such as professe faith and religion,
Though the Lord should kill me, etc. and in the hour of temptation and pangs of death, we shall cleave fast unto christ by faith, and hold our communion with the Saints, it is not possible that such as profess faith and Religion,
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and yet mind earthly things, and haue their minds groueling on the things of this world and professe in respect of wealth, that they should hold out in faith and in the feare of God, in the time of triall and temptation, the diuell could thus reason, doth Iob feare God for naught? as if he had said, Iobs feare and seruice of God is but in respect of his wealth and prosperity,
and yet mind earthly things, and have their minds groveling on the things of this world and profess in respect of wealth, that they should hold out in faith and in the Fear of God, in the time of trial and temptation, the Devil could thus reason, does Job Fear God for nought? as if he had said, Jobs Fear and service of God is but in respect of his wealth and Prosperity,
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Though the diuell was deceiued in Iob, yet he hath shewed by this manner of reasoning that he knowes well that such as professe in respect of wealth and outward prosperity, they are soone driuen from their profession, by the least triall or temptation.
Though the Devil was deceived in Job, yet he hath showed by this manner of reasoning that he knows well that such as profess in respect of wealth and outward Prosperity, they Are soon driven from their profession, by the least trial or temptation.
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and then labor to fix our eies on the marke and price of the high calling of God in Christ Iesus, that so we may be constant and perseuere in time of triall and temptation, which may come vpon vs we know not how soone.
and then labour to fix our eyes on the mark and price of the high calling of God in christ Iesus, that so we may be constant and persevere in time of trial and temptation, which may come upon us we know not how soon.
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It followeth (laid vp) this phrase as hath been shewed, is borrowed from parents to bring within the compasse of our vnderstanding the Lords eternall decree,
It follows (laid up) this phrase as hath been showed, is borrowed from Parents to bring within the compass of our understanding the lords Eternal Decree,
Our Apostle doth thus build vpon it, that he hauing finished his course and kept the faith, thenceforth was laid vp for him, &c. and that the Lord the righteous iudge would giue it vnto him, at the day of his departure, out of this life,
Our Apostle does thus built upon it, that he having finished his course and kept the faith, thenceforth was laid up for him, etc. and that the Lord the righteous judge would give it unto him, At the day of his departure, out of this life,
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for what is their intent and purpose, in their prouiding laying vp and carefull keeping of good things? surely in time to endow and to enrich their children,
for what is their intent and purpose, in their providing laying up and careful keeping of good things? surely in time to endow and to enrich their children,
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or because they are not able to do that they purposed, now the Lord hauing purposed and intended from all eternity in time to endow and enrich his children with treasures of eternall life and glory.
or Because they Are not able to do that they purposed, now the Lord having purposed and intended from all eternity in time to endow and enrich his children with treasures of Eternal life and glory.
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or hell, is able to withstand or hinder him from effecting his purpose, therefore happinesse and eternall glory being intended by him to his children in his eternall loue that neuer changeth laid vp for them vnder his hands,
or hell, is able to withstand or hinder him from effecting his purpose, Therefore happiness and Eternal glory being intended by him to his children in his Eternal love that never changes laid up for them under his hands,
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and keeping who is able to keep and to bestow it at his good pleasure and that in heauen a place of all safety and security, where it cannot be corrupted, stained, wax old,
and keeping who is able to keep and to bestow it At his good pleasure and that in heaven a place of all safety and security, where it cannot be corrupted, stained, wax old,
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or waste and weare away, as the Apostle saith, It must needs in time come to them for whom it is prepared and appointed of the Lord, that is to such as beleeue and hold fellowship and communion with the Saints;
or waste and wear away, as the Apostle Says, It must needs in time come to them for whom it is prepared and appointed of the Lord, that is to such as believe and hold fellowship and communion with the Saints;
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then let vs not be dismaid and vtterly deiected, though we loose all that euer we enioy in this world, far be it from vs vpon the losse of the transitory and fading things of this world, to cry out and say we are vtterly vndone,
then let us not be dismayed and utterly dejected, though we lose all that ever we enjoy in this world, Far be it from us upon the loss of the transitory and fading things of this world, to cry out and say we Are utterly undone,
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how shall we do? whether shall we turne our selues? let these distempered speeches arguing want of hope bee heard out of the mouthes of such as want hope,
how shall we do? whither shall we turn our selves? let these distempered Speeches arguing want of hope be herd out of the mouths of such as want hope,
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Feare not, &c. euery word hath the waight of an argument, as if he had said, feare not the losse or want of earthly things (he there handleth the argument of Gods prouidence) it is your kind and louing father that doth tender your estate and hath care of it, it standeth with his good will and pleasure freely to giue without any merit of yours the kingdome, that is that heauenly kingdome prepared for you,
fear not, etc. every word hath the weight of an argument, as if he had said, Fear not the loss or want of earthly things (he there handleth the argument of God's providence) it is your kind and loving father that does tender your estate and hath care of it, it Stands with his good will and pleasure freely to give without any merit of yours the Kingdom, that is that heavenly Kingdom prepared for you,
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why then should you feare, Nay saith he vers. 4. I say vnto you be not afraid of them that kill the body, that is, feare not them that are able to take away your temporall liues, they can go no further, they cannot strip you of life eternall, that is beyond their reach, they cannot enter vpon your soules to hurt them, they are your freeholds, free from the rage and violence of satan, and an his instruments.
why then should you Fear, Nay Says he vers. 4. I say unto you be not afraid of them that kill the body, that is, Fear not them that Are able to take away your temporal lives, they can go no further, they cannot strip you of life Eternal, that is beyond their reach, they cannot enter upon your Souls to hurt them, they Are your freeholds, free from the rage and violence of satan, and an his Instruments.
we may hence receiue further comfort though it be so that our braines be dasht against the walls, our bones scattered in the streets, our blood run downe the channell,
we may hence receive further Comfort though it be so that our brains be dashed against the walls, our bones scattered in the streets, our blood run down the channel,
and be crowned together with our soules with happinesse and glory, and our tongues shall send foorth the praise of him that sits vpon the throne with maiesty and honor for euer, &c. that is our first vse of this, that life and glory is laid vp,
and be crowned together with our Souls with happiness and glory, and our tongues shall send forth the praise of him that sits upon the throne with majesty and honour for ever, etc. that is our First use of this, that life and glory is laid up,
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and deliuerance, for why? hath the Lord layd vp eternall life and glory in time to bee giuen vs, shall we not misse of it, may wee certainely expect it? so also hath the Lord layd vp ease, comfort, deliuerance &c. for all his distressed children in his good time to be giuen vnto them,
and deliverance, for why? hath the Lord laid up Eternal life and glory in time to be given us, shall we not miss of it, may we Certainly expect it? so also hath the Lord laid up ease, Comfort, deliverance etc. for all his distressed children in his good time to be given unto them,
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and as we are to waite with Iob all the daies of our appointed time, till our last changing shall come, our changing from misery and sinne to happinesse and glory,
and as we Are to wait with Job all the days of our appointed time, till our last changing shall come, our changing from misery and sin to happiness and glory,
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so are we in all times of trouble, and distresses to wait till our changing shall come from the Lord, till it please the Lord to giue vs beauty for ashes, &c. To change our sorrow into ioy, our sicknesse into health,
so Are we in all times of trouble, and Distresses to wait till our changing shall come from the Lord, till it please the Lord to give us beauty for Ashes, etc. To change our sorrow into joy, our sickness into health,
and to deliuer vs out of our distresse, it is a fruit of our corruption to be impatient of delay, to make hast to be deliuered and to seeke by vnlawfull meanes as the fashion of some is in present trouble, they must haue present helpe,
and to deliver us out of our distress, it is a fruit of our corruption to be impatient of Delay, to make haste to be Delivered and to seek by unlawful means as the fashion of Some is in present trouble, they must have present help,
Let them know, whosoeuer they be, that are thus hasty, that this is a manifest demonstration of their want of faith and trust in God for life eternall, shall we say we trust God vpon his word for happinesse in heauen,
Let them know, whosoever they be, that Are thus hasty, that this is a manifest demonstration of their want of faith and trust in God for life Eternal, shall we say we trust God upon his word for happiness in heaven,
and yet trust him not vpon his promise for helpe in time of need? can we perswade our selues that we beleeue there is life and glory laid vp in store with the Lord in time to be giuen vs,
and yet trust him not upon his promise for help in time of need? can we persuade our selves that we believe there is life and glory laid up in store with the Lord in time to be given us,
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Now heere a question must be answered in that the Apostle sayth, life and glory is layd vp, some may demand how this can agree with that, where beleeuers are forbidden by Christ to lay vp &c. whereby treasures, is meant eternall glory,
Now Here a question must be answered in that the Apostle say, life and glory is laid up, Some may demand how this can agree with that, where believers Are forbidden by christ to lay up etc. whereby treasures, is meant Eternal glory,
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Now the first of these is meant in this place, that the substance of glory standing in the fruition of the presence of God, fellowship and society with God the Father, Son and holy Ghost,
Now the First of these is meant in this place, that the substance of glory standing in the fruition of the presence of God, fellowship and society with God the Father, Son and holy Ghost,
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and may bee encreased by themselues, they by their good works of faith may treasure vp a greater measure and degree of glory, a greater reward in Heauen which shall be giuen, not for the merit of their workes,
and may be increased by themselves, they by their good works of faith may treasure up a greater measure and degree of glory, a greater reward in Heaven which shall be given, not for the merit of their works,
and where he findes greater measure of gifts, greater measure of the workes of faith, there he will in mercy bestow greater measure of glory according to that of the Apostle, hee that soweth sparingly &c. hee that soweth liberally &c. and as hee saith, as one differeth in brightnesse from another, so there shall be greater measure of glory in one Saint then in another, according to the measure of the workes of faith, this I take to bee the meaning of our Sauiour, in saying, lay vp &c. that is treasure for our selues, a measure of glory,
and where he finds greater measure of Gifts, greater measure of the works of faith, there he will in mercy bestow greater measure of glory according to that of the Apostle, he that Soweth sparingly etc. he that Soweth liberally etc. and as he Says, as one differeth in brightness from Another, so there shall be greater measure of glory in one Saint then in Another, according to the measure of the works of faith, this I take to be the meaning of our Saviour, in saying, lay up etc. that is treasure for our selves, a measure of glory,
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Now further, in that the Apostle sayth, the happinesse of true beleeuers, is laid vp for them in Heauen, he would haue knowen that they haue it not in present possession,
Now further, in that the Apostle say, the happiness of true believers, is laid up for them in Heaven, he would have known that they have it not in present possession,
though the Lord giue them a taste of Heauen in this life in the first fruits of his Spirit, in peace of conscience and ioy in the holy Ghost to comfort and stay their hearts,
though the Lord give them a taste of Heaven in this life in the First fruits of his Spirit, in peace of conscience and joy in the holy Ghost to Comfort and stay their hearts,
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Our vse of this, is that which the Apostle hath taught Chap. 2. that seeing our happinesse and fulnesse of ioy and comfort is not in any thing vnder the Sunne,
Our use of this, is that which the Apostle hath taught Chap. 2. that seeing our happiness and fullness of joy and Comfort is not in any thing under the Sun,
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and marke the steppes by which he comes vnto it, many walke &c. Againe, to set our affections on the things of this world, will not onely make vs lose the hold that we seeme to haue of Heauen (for we cannot compasse Heauen and earth together) but the very remembrance of Heauen, experience shewes this.
and mark the steps by which he comes unto it, many walk etc. Again, to Set our affections on the things of this world, will not only make us loose the hold that we seem to have of Heaven (for we cannot compass Heaven and earth together) but the very remembrance of Heaven, experience shows this.
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if wee would not lose the hold we seeme to haue of Heauen, the very remembrrance of Heauen, let vs lift vp our hearts and our affections and not suffer them to settle and rest on earthtly things, let vs vse them as trauellers to help vs forward in our iourney towards Heauen,
if we would not loose the hold we seem to have of Heaven, the very remembrrance of Heaven, let us lift up our hearts and our affections and not suffer them to settle and rest on earthtly things, let us use them as travellers to help us forward in our journey towards Heaven,
but let our chiefe care and affection bee on Heauen and heauenly things, and so much of the first generall part of this verse, in these words (for the hopes sake) Now to the second part of it, in the wordes following (whereof &c.) the wordes neede no long expositon, the word (Gospell) is a word well knowen to euery one in sound,
but let our chief care and affection be on Heaven and heavenly things, and so much of the First general part of this verse, in these words (for the hope's sake) Now to the second part of it, in the words following (whereof etc.) the words need no long expositon, the word (Gospel) is a word well known to every one in found,
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It signifieth in generall good tydings, but in speciall the tydings or the promulgation of the free grace and mercy of God in Christ, it is an euidence or declaration of Gods couenant of grace, it signifieth that part of the word of God, that containes the promise of remission of sinnes and life euerlasting, made to all that truely beleeue in Christ,
It signifies in general good tidings, but in special the tidings or the Promulgation of the free grace and mercy of God in christ, it is an evidence or declaration of God's Covenant of grace, it signifies that part of the word of God, that contains the promise of remission of Sins and life everlasting, made to all that truly believe in christ,
Secondly, by a kinde of excellency aboue the law, because it doth containe and publish that eternall and sauing truth, whereby we come to the knowledge of righteousnesse and saluation by Christ, which wee could not haue by the law,
Secondly, by a kind of excellency above the law, Because it does contain and publish that Eternal and Saving truth, whereby we come to the knowledge of righteousness and salvation by christ, which we could not have by the law,
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And againe let vs not with contemners of the word reason thus, if I be appointed vnto life and saluation, I shall come vnto it as well as they that heare all the sermons in the world, that is a dangerous rock on which many soules suffer shipwracke.
And again let us not with contemners of the word reason thus, if I be appointed unto life and salvation, I shall come unto it as well as they that hear all the Sermons in the world, that is a dangerous rock on which many Souls suffer shipwreck.
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nor was euer reuealed by the law, heere first we are to obserue that the Colossians heard of life and glory layd vp in heauen for them, by the Gospell and so came to the knowledge of it, whence it followeth, that the knowledg of life eternal coms by hearing, it is not in vs by nature,
nor was ever revealed by the law, Here First we Are to observe that the colossians herd of life and glory laid up in heaven for them, by the Gospel and so Come to the knowledge of it, whence it follows, that the knowledge of life Eternal coms by hearing, it is not in us by nature,
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but it enters in by the eare, the listning & lending of the eare to the word preached, is the ordinary outward means, wherby knowledge of saluation is wroght in the heart;
but it enters in by the ear, the listening & lending of the ear to the word preached, is the ordinary outward means, whereby knowledge of salvation is wrought in the heart;
for sauing faith which comprehends both knowledge of Gods mercy, and affiance in his mercy, by which we are saued, comes by hearing, when Adam fell from God, he knew what blessing hee had lost,
for Saving faith which comprehends both knowledge of God's mercy, and affiance in his mercy, by which we Are saved, comes by hearing, when Adam fell from God, he knew what blessing he had lost,
and into what misery he was fallen, that was the knowledge of good and euill, the diuell promised and he got but hee had no sight of rising, no knowledge of restoring to the state of grace and saluation, till he heard it from the mouth of the Lord, that the seed of the woman should breake the serpents head,
and into what misery he was fallen, that was the knowledge of good and evil, the Devil promised and he god but he had no sighed of rising, no knowledge of restoring to the state of grace and salvation, till he herd it from the Mouth of the Lord, that the seed of the woman should break the Serpents head,
they brag much of dreames and priuate illumination of the spirit, and so ioyne the word and spirit which the Apostle hath coupled together, he calls his preaching the ministration of the spirit, to note that the word and spirit are so neerly conioyned, that they must alwaies goe together, the spirit shineth in the word,
they brag much of dreams and private illumination of the Spirit, and so join the word and Spirit which the Apostle hath coupled together, he calls his preaching the ministration of the Spirit, to note that the word and Spirit Are so nearly conjoined, that they must always go together, the Spirit shines in the word,
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but by the word the Lord puts them together, I will make this my couenant, &c. and by reason of this coniunction of the word and spirit, the preaching of the word is an instrument of grace and saluation,
but by the word the Lord puts them together, I will make this my Covenant, etc. and by reason of this conjunction of the word and Spirit, the preaching of the word is an Instrument of grace and salvation,
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It is the subtlety and cunning of the diuell to worke in the heart a perswasion of indifferencie, where the Lord by his ordinance hath laid a necessity, that the hearing of the word which the Lord hath appointed a necessary outward meanes to bring to the knowledge of saluation, is but a thing indifferent,
It is the subtlety and cunning of the Devil to work in the heart a persuasion of indifferency, where the Lord by his Ordinance hath laid a necessity, that the hearing of the word which the Lord hath appointed a necessary outward means to bring to the knowledge of salvation, is but a thing indifferent,
Let vs learne to take heed of this subtlety, consider and take we but a short view of the state of such as lightly regard the hearing of the word, they walke in the darknesse and vanity of their minds, they rush into errors, breake out into blasphemies, runne into all sorts of sinne, they degenerate into the nature of bruit beasts, and grow worse then they.
Let us Learn to take heed of this subtlety, Consider and take we but a short view of the state of such as lightly regard the hearing of the word, they walk in the darkness and vanity of their minds, they rush into errors, break out into Blasphemies, run into all sorts of sin, they degenerate into the nature of bruit beasts, and grow Worse then they.
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and the pleasures of sinne, and so lie open to Gods wrath, which hangs ouer the heads of all vnbeleeuers, being destitute of Christ the robe of righteousnesse, wanting faith, mortification, sanctification,
and the pleasures of sin, and so lie open to God's wrath, which hangs over the Heads of all unbelievers, being destitute of christ the robe of righteousness, wanting faith, mortification, sanctification,
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let the consideration of it moue vs to make a speciall accompt of hearing the word, wherby our iudgements may be informed, our wills reformed, our affections ordered,
let the consideration of it move us to make a special account of hearing the word, whereby our Judgments may be informed, our wills reformed, our affections ordered,
In the second place we are to marke that the Colossians came to the knowledge of life and glory, laid vp for them in heauen, by hearing the Gospell, whence we learne that the doctrine of the Gospell, the doctrine of remission of sinnes, and life euerlasting by Christ exhibited in the flesh, is that in particular which brings men to the knowledge of their saluation.
In the second place we Are to mark that the colossians Come to the knowledge of life and glory, laid up for them in heaven, by hearing the Gospel, whence we Learn that the Doctrine of the Gospel, the Doctrine of remission of Sins, and life everlasting by christ exhibited in the Flesh, is that in particular which brings men to the knowledge of their salvation.
It is not the booke of the creatures, the visible frame of the world, that can reueale or make it knowen, that serues onely to leaue men without excuse, it is not any extraordinary worke of Gods iustice, any of his iudgements which are reall and visible sermons, they bring not to the knowledge of mercy,
It is not the book of the creatures, the visible frame of the world, that can reveal or make it known, that serves only to leave men without excuse, it is not any extraordinary work of God's Justice, any of his Judgments which Are real and visible Sermons, they bring not to the knowledge of mercy,
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Hence is the Gospell called the word of life, the word of saluation, and therfore the hearing of the Gospell onely brings the knowledge of life and saluation.
Hence is the Gospel called the word of life, the word of salvation, and Therefore the hearing of the Gospel only brings the knowledge of life and salvation.
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The Apostle makes answer as our schoolemaster 〈 ◊ 〉 to bring men to the knowledge and feeling of sinne, to the knowledge of the curse, and punishment due to the same without remedy,
The Apostle makes answer as our Schoolmaster 〈 ◊ 〉 to bring men to the knowledge and feeling of sin, to the knowledge of the curse, and punishment due to the same without remedy,
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The Gospell is then truely preached when the preaching thereof is powerfull by the worke of the spirit, to conferre the Spirit of adoption, whereby beleeuers know that there is life and saluation layd vp for them in Heauen.
The Gospel is then truly preached when the preaching thereof is powerful by the work of the Spirit, to confer the Spirit of adoption, whereby believers know that there is life and salvation laid up for them in Heaven.
namely, they who are brought by hearing of it, to a true sight of their owne saluation, that life and glory is layd vp for them in Heauen, the Gospell is powerfull in it selfe to bring men to the knowledge of saluation, it is the arme of the Lord to that purpose,
namely, they who Are brought by hearing of it, to a true sighed of their own salvation, that life and glory is laid up for them in Heaven, the Gospel is powerful in it self to bring men to the knowledge of salvation, it is the arm of the Lord to that purpose,
and then marke what the Apostle sayth, if the Gospell be hid &c. If thou be not able to see that light that shineth in the Gospell, touching remission of sinnes and saluation, it is a signe of perdition.
and then mark what the Apostle say, if the Gospel be hid etc. If thou be not able to see that Light that shines in the Gospel, touching remission of Sins and salvation, it is a Signen of perdition.
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The Apostle heere calles the gospell the (word of truth) that is absolute sauing truth, hence it followes that the opinion of such is false, who hold that euery man liuing an outward ciuill life may be saued in any religion, the Iew in his Iudaisme, the Turke in his Turcisme,
The Apostle Here calls the gospel the (word of truth) that is absolute Saving truth, hence it follows that the opinion of such is false, who hold that every man living an outward civil life may be saved in any Religion, the Iew in his Judaism, the Turk in his Turcisme,
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In this verse, the Apostle proceedes in commendation of the gospell, and not contenting himselfe to call it the word of truth, he goes on further to commend it, and that by two arguments.
In this verse, the Apostle proceeds in commendation of the gospel, and not contenting himself to call it the word of truth, he Goes on further to commend it, and that by two Arguments.
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The f•rst is taken from the wonderfull diffusion and spreading of it, that it was diffused and spread one all the world, that the sound and preaching of it was come to all the parts of the world, in particular to the Colossians, (which is come vnto you &c.) Secondly, he commends it from the effectuall working and fruitefulnes of it,
The f•rst is taken from the wonderful diffusion and spreading of it, that it was diffused and spread one all the world, that the found and preaching of it was come to all the parts of the world, in particular to the colossians, (which is come unto you etc.) Secondly, he commends it from the effectual working and fruitefulnes of it,
and that both in generall in all the world and in speciall among the Colossians, (for so the sentence must bee supplied and made vp in the wordes following,
and that both in general in all the world and in special among the colossians, (for so the sentence must be supplied and made up in the words following,
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as if the Apostle had sayd is fruitfull in all the world, as it is also among you &c. and this argument of the fruitfull working of the Gospell in speciall among the Colossians is further amplified by the circumstance of time, that it was fruitefull among them, from the very day they heard and knew the Gospell whis is deliuered vnder the name of the grace of God, the matter of it,
as if the Apostle had said is fruitful in all the world, as it is also among you etc. and this argument of the fruitful working of the Gospel in special among the colossians is further amplified by the circumstance of time, that it was fruitful among them, from the very day they herd and knew the Gospel whis is Delivered under the name of the grace of God, the matter of it,
or in truth) from the day that ye heard &c. these are the generall things contained in this verse, come we to the first argument of commendation (come vnto you) that is published and preached among you as the Apostle, citing the words of the Prophet sayth,
or in truth) from the day that you herd etc. these Are the general things contained in this verse, come we to the First argument of commendation (come unto you) that is published and preached among you as the Apostle, citing the words of the Prophet say,
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how beautifull are the feet or comming of them, and his meaning is how excellent and pleasant is the preaching of the Gospell as appeares in the next verse,
how beautiful Are the feet or coming of them, and his meaning is how excellent and pleasant is the preaching of the Gospel as appears in the next verse,
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but they haue not all obeyed (vnto all the world) that is to all the parts of the world, Asia, Africa, Europe and America, and to the chiefe nations and kingdomes of those parts,
but they have not all obeyed (unto all the world) that is to all the parts of the world, Asia, Africa, Europe and America, and to the chief Nations and kingdoms of those parts,
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vnto whom either the preaching of the Gospell or the fame of Christ had not come Hence is the preaching of the Gospell compared by the Apostle to the sound or voice of the heauens, that as the heauens that beauty, motion influence shew and as it were speake and sound foorth the glory of God to all nations,
unto whom either the preaching of the Gospel or the fame of christ had not come Hence is the preaching of the Gospel compared by the Apostle to the found or voice of the heavens, that as the heavens that beauty, motion influence show and as it were speak and found forth the glory of God to all Nations,
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but that is to bee vnderstood of the publike profession of the Gospell countenanced by authority, the gospell sounded forth in the daies of the Apostles to all the world,
but that is to be understood of the public profession of the Gospel countenanced by Authority, the gospel sounded forth in the days of the Apostles to all the world,
The powerfull working of it in all parts of the world, in such varietie, if not contrarietie of states, both of gouernment and religion, such diuersitie of natures, wits,
The powerful working of it in all parts of the world, in such variety, if not contrariety of states, both of government and Religion, such diversity of nature's, wits,
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First we are to marke the phrase vsed by the Apostle, he sayth not the Gospell which is preached, but come vnto you, whence wee may take vp this conclusion, that the Lord in mercy sends vnto vs his word of grace, the promise of remission of sinnes and life by Christ, he doth of his owne good pleasure send and offer vnto vs his Gospell, the meanes of grace and saluation, by which men are brought to the knowledge of saluation, it is brought home vnto vs, we send not for it, no surely,
First we Are to mark the phrase used by the Apostle, he say not the Gospel which is preached, but come unto you, whence we may take up this conclusion, that the Lord in mercy sends unto us his word of grace, the promise of remission of Sins and life by christ, he does of his own good pleasure send and offer unto us his Gospel, the means of grace and salvation, by which men Are brought to the knowledge of salvation, it is brought home unto us, we send not for it, no surely,
if it were not brought we should neuer seeke for it, and the reason is plaine wee haue no vnderstanding of the excellent comfort of it, much lesse any desire after it in nature, it is aboue the reach of nature created euen of nature pure in the state of the first creation, much more is it aboue the reach of nature, in the state of sinne and corruption, it pleaseth the Lord therefore in mercy to send vnto vs his Gospell, to offer the means of grace and saluation.
if it were not brought we should never seek for it, and the reason is plain we have no understanding of the excellent Comfort of it, much less any desire After it in nature, it is above the reach of nature created even of nature pure in the state of the First creation, much more is it above the reach of nature, in the state of sin and corruption, it Pleases the Lord Therefore in mercy to send unto us his Gospel, to offer the means of grace and salvation.
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and the Lord sayth, hee sent all his seruants the Prophets rising vp early &c. and the Sonne of God himselfe Christ Iesus sayth, he doth stand at our doore and knocke,
and the Lord say, he sent all his Servants the prophets rising up early etc. and the Son of God himself christ Iesus say, he does stand At our door and knock,
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Now the vse of this point is this, is it so that the Lord doth send vnto vs his Gospell, doth hee offer vnto vs the meanes of grace and saluation, what then doth the Lord require of vs? surely that we receiue his Gospell,
Now the use of this point is this, is it so that the Lord does send unto us his Gospel, does he offer unto us the means of grace and salvation, what then does the Lord require of us? surely that we receive his Gospel,
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for the space of fifty yeeres together, his name be blessed for it, at the first entrance and preaching of the Gospell when the preaching of it was rare and scarse,
for the Molle of fifty Years together, his name be blessed for it, At the First Entrance and preaching of the Gospel when the preaching of it was rare and scarce,
then men beganne to waxe weary of it, as the Israelites did of Manna, and wish that they had neuer beene troubled with so much preaching, a maruelous thing that we should grow weary of the goodnesse of God, offering mercy vnto vs,
then men began to wax weary of it, as the Israelites did of Manna, and wish that they had never been troubled with so much preaching, a marvelous thing that we should grow weary of the Goodness of God, offering mercy unto us,
yet so it is the speech is generall in euerie mans mouth, that hath any feeling of grace, that our wonted loue and zeale to the Gospell, is almost vtterly extinct & cleane gone, the three capitall and maine sinnes of the world, Saint Iohn speakes of, the lust of the flesh, the lust of the eyes, and the pride of life, sensuality and wanton pleasures, couetousnes & ambition haue so taken vp the hearts and liues of most men, that there is nothing to be found in many of vs but a meere neglect or contempt of the Gospell.
yet so it is the speech is general in every men Mouth, that hath any feeling of grace, that our wonted love and zeal to the Gospel, is almost utterly extinct & clean gone, the three capital and main Sins of the world, Saint John speaks of, the lust of the Flesh, the lust of the eyes, and the pride of life, sensuality and wanton pleasures, covetousness & ambition have so taken up the hearts and lives of most men, that there is nothing to be found in many of us but a mere neglect or contempt of the Gospel.
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and not for conuersion, to conuince and not conuert vs, it will conuince vs of such a sinne as stands in the sight of God naked, and void of all excuse.
and not for conversion, to convince and not convert us, it will convince us of such a sin as Stands in the sighed of God naked, and void of all excuse.
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then learne we to submit our selues to the Gospell of the Kingdome of God. Againe, consider we, though the Lord still continue his comming vnto vs by his Gospell,
then Learn we to submit our selves to the Gospel of the Kingdom of God. Again, Consider we, though the Lord still continue his coming unto us by his Gospel,
and if we refuse to receiue his grace offered by the comming of his Gospell, hee will force his iudgements vpon vs by the comming of himselfe, by his owne immediate hand, as he hath already begun.
and if we refuse to receive his grace offered by the coming of his Gospel, he will force his Judgments upon us by the coming of himself, by his own immediate hand, as he hath already begun.
and he will proportion out the punishment due to the refusall of his mercie, he will make it suteable and agreeable to the sinne, that as we reiect and lightly regard his mercie offered,
and he will proportion out the punishment due to the refusal of his mercy, he will make it suitable and agreeable to the sin, that as we reject and lightly regard his mercy offered,
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It followeth, (euen as it is, &c.) hence we may conclude, that the Gospel the meanes of saluation is vniuersall, it is indifferently offered vnto all sorts of men, without respect or distinction of persons or difference of people, to Iewes and Gentiles, as the Apostle saith.
It follows, (even as it is, etc.) hence we may conclude, that the Gospel the means of salvation is universal, it is indifferently offered unto all sorts of men, without respect or distinction of Persons or difference of people, to Iewes and Gentiles, as the Apostle Says.
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and when he first sent foorth his Apostles, he forbade them to goe into the way of the Gentiles, &c. but in his last commission giuen at his ascension, he bid them goe into all the world, &c. Now the preaching of the Gospell and meanes of saluation being thus vniuersall,
and when he First sent forth his Apostles, he forbade them to go into the Way of the Gentiles, etc. but in his last commission given At his Ascension, he bid them go into all the world, etc. Now the preaching of the Gospel and means of salvation being thus universal,
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for who is drawn if he were willing before? So then the true answer to the question is, that though grace be vniuersally offered by the preaching of the Gospell,
for who is drawn if he were willing before? So then the true answer to the question is, that though grace be universally offered by the preaching of the Gospel,
They that are not inwardly taught of the father, are ignorant, and come not, and hauing in themselues the cause of their ignorance, are left without excuse.
They that Are not inwardly taught of the father, Are ignorant, and come not, and having in themselves the cause of their ignorance, Are left without excuse.
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and in his secret yet iust iudgement, hath left others as good as we by nature, in hardnesse and sin? When we see others left in their naturall state and corruption, wee may behold in them what we had deserued,
and in his secret yet just judgement, hath left Others as good as we by nature, in hardness and since? When we see Others left in their natural state and corruption, we may behold in them what we had deserved,
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So much of the first argument of commendation of the Gospell, in these words, (which is come, &c.) Now to the second argument (is fruitful in all the world) for these words must be resumed and repeated, to make a perfect sentence:
So much of the First argument of commendation of the Gospel, in these words, (which is come, etc.) Now to the second argument (is fruitful in all the world) for these words must be resumed and repeated, to make a perfect sentence:
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the Gospel is here said to be fruitfull both generally in all the world, and in speciall among the Colossians in two respects. 1. in respect of the number of such as were conuerted daily &c. in respect of the beleeuers, who by the preaching of it were daily increased,
the Gospel is Here said to be fruitful both generally in all the world, and in special among the colossians in two respects. 1. in respect of the number of such as were converted daily etc. in respect of the believers, who by the preaching of it were daily increased,
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as we read there were added to the Church by the sermon of Peter about three thousand soules, and verse 47. it is said the Lord added to the Church from day to day such as should be saued.
as we read there were added to the Church by the sermon of Peter about three thousand Souls, and verse 47. it is said the Lord added to the Church from day to day such as should be saved.
The original text in some examples hath two words, NONLATINALPHABET, which plainly shew that this word (fruitfull) seruing to expresse them both, hath this extension, to signifie both increase in number,
The original text in Some Examples hath two words,, which plainly show that this word (fruitful) serving to express them both, hath this extension, to signify both increase in number,
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and increase of faith and holy fruits, that the Gospell was fruitfull in conuerting many, and powerfull in them that were conuerted, both generally in all parts of the world,
and increase of faith and holy fruits, that the Gospel was fruitful in converting many, and powerful in them that were converted, both generally in all parts of the world,
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First, from the fruitfulnes of the Gospell, the powerfull working of it generally in all the world, that the preaching of it in the daies of the Apostles was vniuersally fruitfull in all places of the world, in all sorts of men, in their conuersion,
First, from the fruitfulness of the Gospel, the powerful working of it generally in all the world, that the preaching of it in the days of the Apostles was universally fruitful in all places of the world, in all sorts of men, in their conversion,
And is this true in the general working of the Gospell? then learne we by this to examine the particular working of it proportionably in our selues, and know that then thou doest indeed embrace the Gospell,
And is this true in the general working of the Gospel? then Learn we by this to examine the particular working of it proportionably in our selves, and know that then thou dost indeed embrace the Gospel,
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for let this be thought vpon but in reason, can wee thinke that the Lords arme is powerfull where the deuils arme armed holds possession? Can wee imagine that the Lord hath wrought by his Gospell, where pride, couetousnesse, drunkennesse, malice,
for let this be Thought upon but in reason, can we think that the lords arm is powerful where the Devils arm armed holds possession? Can we imagine that the Lord hath wrought by his Gospel, where pride, covetousness, Drunkenness, malice,
and is it not now able to make thee to deny the lusts of thine own wicked heart? can it not make thee forsake so much as a cup of beere or wine, not needfull? is it not able to make thee leaue thy vaine and carnall pleasure? is the Lords arme weakned? is the power of the Gospell abated? no, no;
and is it not now able to make thee to deny the Lustiest of thine own wicked heart? can it not make thee forsake so much as a cup of beer or wine, not needful? is it not able to make thee leave thy vain and carnal pleasure? is the lords arm weakened? is the power of the Gospel abated? no, no;
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deceiue not thy selfe, the Gospell is as mighty as euer it was through God to cast downe the strongest holds of sinne and Sathan, as the Apostle saith.
deceive not thy self, the Gospel is as mighty as ever it was through God to cast down the Strongest holds of sin and Sathan, as the Apostle Says.
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and not for thy hardning and deeper condemnation, by thy abusing of it, he hath thereby quelled and ouermastered the corruption of thy heart, throwen downe thy strongest and most rebelling sin,
and not for thy hardening and Deeper condemnation, by thy abusing of it, he hath thereby quelled and overmastered the corruption of thy heart, thrown down thy Strongest and most rebelling since,
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he saith it was fruitful in al the world, and there staies not, but addes further (as it is also among you) no doubt both to commend and comfort the Colossians for their embracing of the Gospell:
he Says it was fruitful in all the world, and there stays not, but adds further (as it is also among you) no doubt both to commend and Comfort the colossians for their embracing of the Gospel:
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when he can with the Apostle goe from the generall to the particular, and can truely say it is fruitfull in himselfe, many men are able to make long discourses in commendation of the power of the gospell,
when he can with the Apostle go from the general to the particular, and can truly say it is fruitful in himself, many men Are able to make long discourses in commendation of the power of the gospel,
Come we to the words following, wherein the speciall working of the Gospell among the Colossians is amplified, that it was fruitfull from the day that they heard,
Come we to the words following, wherein the special working of the Gospel among the colossians is amplified, that it was fruitful from the day that they herd,
the Gospell is heere called the grace of God, because it teacheth that remission of sins and life euerlasting are obtained onely by the meere grace and mercie of God in Christ.
the Gospel is Here called the grace of God, Because it Teaches that remission of Sins and life everlasting Are obtained only by the mere grace and mercy of God in christ.
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This order and manner of proceeding, from a feeling of sweetnesse to fruitfulnesse, we finde laid before vs by the Prophet Dauid: hee there saith that the iudgements of the Lord were sweeter than the hony and the hony combe;
This order and manner of proceeding, from a feeling of sweetness to fruitfulness, we find laid before us by the Prophet David: he there Says that the Judgments of the Lord were Sweeten than the honey and the honey comb;
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For when wee feelingly know the grace of God reuealed in the gospell, then wee know wee are within the compasse of Gods speciall loue, wee are assured of his comfortable presence and protection, of our portion in his promise of life and saluation, of right and title to all the comforts and blessings belonging to the saints of God.
For when we feelingly know the grace of God revealed in the gospel, then we know we Are within the compass of God's special love, we Are assured of his comfortable presence and protection, of our portion in his promise of life and salvation, of right and title to all the comforts and blessings belonging to the Saints of God.
How then can it be, but that the feeling knowledge of grace, the ground of such excellent comfort, should make vs fruitfull in all good things? Why but will some say (it is obiected of the Papists) wee see the doctrine of Gods free grace for remission of sinnes to bee a doctrine dispossessing mens hearts of all true loue to God and charitable affection towards men:
How then can it be, but that the feeling knowledge of grace, the ground of such excellent Comfort, should make us fruitful in all good things? Why but will Some say (it is objected of the Papists) we see the Doctrine of God's free grace for remission of Sins to be a Doctrine dispossessing men's hearts of all true love to God and charitable affection towards men:
so great is the corruption of mans degenerate nature, that many turne that precious doctrine of Gods grace into a pernitious indulgence and licence to heape sinne vpon sinne,
so great is the corruption of men degenerate nature, that many turn that precious Doctrine of God's grace into a pernicious indulgence and licence to heap sin upon sin,
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For surely we shall but heare as a pleasant song, as the Lord saith, nay we shall but cauill at it, till wee haue a feeling knowledge of the comfort of it.
For surely we shall but hear as a pleasant song, as the Lord Says, nay we shall but cavil At it, till we have a feeling knowledge of the Comfort of it.
and we shall finde, that as many of vs as haue a peculiar right and title to Gods grace, sealed vp in our heart by the spirit of Christ, it will make vs endeuour to be answerable to so strict a bond, in all cheerefull obedience and loue both to God and men.
and we shall find, that as many of us as have a peculiar right and title to God's grace, sealed up in our heart by the Spirit of christ, it will make us endeavour to be answerable to so strict a bound, in all cheerful Obedience and love both to God and men.
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The Apostle hauing set downe the meanes how the Colossians came to know that life and glory was laid vp for them in heauen (namely) by bearing of the Gospell.
The Apostle having Set down the means how the colossians Come to know that life and glory was laid up for them in heaven (namely) by bearing of the Gospel.
and that for the good of the Colossians (which is for you a faithfull minister of Christ) and further proues it verse the eight, that he was faithfull for their good in that hee gaue testimony of their loue (who hath also declared vnto vs your loue) which is amplified by the quality of it in the last words (which ye haue by the spirit) these be the generall things contained in these two verses.
and that for the good of the colossians (which is for you a faithful minister of christ) and further Proves it verse the eight, that he was faithful for their good in that he gave testimony of their love (who hath also declared unto us your love) which is amplified by the quality of it in the last words (which you have by the Spirit) these be the general things contained in these two Verses.
Come we to the words as they are laid downe by the Apostle (as ye also learned, &c.) we are hereto marke that the Apostle is not content to say, that the Colossians came to the knowledge of saluation by the Gospell,
Come we to the words as they Are laid down by the Apostle (as you also learned, etc.) we Are hereto mark that the Apostle is not content to say, that the colossians Come to the knowledge of salvation by the Gospel,
but that he was the preacher and dispenser of the Gospell, and by his preaching of the gospell brought them to that knowledge, whence ariseth this instruction that the knowledge of saluation is ordinarily wrought in men, by the Gospell not by the letters,
but that he was the preacher and dispenser of the Gospel, and by his preaching of the gospel brought them to that knowledge, whence arises this instruction that the knowledge of salvation is ordinarily wrought in men, by the Gospel not by the letters,
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but by the gospell vnfolded and applied marke the gradation, how shall they beleeue in him, of whom they haue not heard? and how shall they heare without a Preacher,
but by the gospel unfolded and applied mark the gradation, how shall they believe in him, of whom they have not herd? and how shall they hear without a Preacher,
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for the working of faith, the Gospell must bee heard and not onely heard by a bare repetition of the sentence but heard preached, that is to say, vnfolded and applied, the Scripture saith the Apostle is profitable to teach, to improue, to correct,
for the working of faith, the Gospel must be herd and not only herd by a bore repetition of the sentence but herd preached, that is to say, unfolded and applied, the Scripture Says the Apostle is profitable to teach, to improve, to correct,
The Scripture being profitable in it selfe, it must bee preached and applied by men called to the seuerall vses of it, the sentence of the Gospell is generall and the promises of saluation are indefinitely propounded whosoeuer beleeueth he shall be saued, they are aboue the reach of naturall vnderstanding, such as reason cannot comprehend,
The Scripture being profitable in it self, it must be preached and applied by men called to the several uses of it, the sentence of the Gospel is general and the promises of salvation Are indefinitely propounded whosoever Believeth he shall be saved, they Are above the reach of natural understanding, such as reason cannot comprehend,
and generals of that nature must needs be vnprofitable without explication and application of them, the Lord therfore hath ordained that men called to teach the gospell, should in his name expound and applie the same to the persons of their hearers particularly, that so they might bee brought to the knowledge of Saluation.
and generals of that nature must needs be unprofitable without explication and application of them, the Lord Therefore hath ordained that men called to teach the gospel, should in his name expound and apply the same to the Persons of their hearers particularly, that so they might be brought to the knowledge of Salvation.
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It will be sayd, the Prophet sayth, in the time of the Gospell, men should teach no more, euery man his neighbour, and euery man his brother, saying, know the Lord:
It will be said, the Prophet say, in the time of the Gospel, men should teach no more, every man his neighbour, and every man his brother, saying, know the Lord:
And the Prophet speakes in regard of the plentifull measure of knowledge vnder the Gospell according to that, that the earth should be full of the knowledge of the Lord,
And the Prophet speaks in regard of the plentiful measure of knowledge under the Gospel according to that, that the earth should be full of the knowledge of the Lord,
Some may reply and say, this answer is not sufficient, is the Prophet so to be vnderstood, that the Elect of God should be taught inwardly by his spirit,
some may reply and say, this answer is not sufficient, is the Prophet so to be understood, that the Elect of God should be taught inwardly by his Spirit,
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then Saint Iohn hath shewed it needlesse to be taught by man, the annoynting (that is to say) the spirit of Christ, which ye haue receiued of him, dwelleth in you:
then Saint John hath showed it needless to be taught by man, the anointing (that is to say) the Spirit of christ, which you have received of him, dwells in you:
Againe, the meaning of Saint Iohn is, that the Elect hauing receceiued the Spirit, need not that any man should teach them to discerne truth taught from errour and deceipt, they are inwardly taught of the spirit, they haue their mindes enlightned, their iudgements cleered,
Again, the meaning of Saint John is, that the Elect having receceiued the Spirit, need not that any man should teach them to discern truth taught from error and deceit, they Are inwardly taught of the Spirit, they have their minds enlightened, their Judgments cleared,
but the annoynting &c. So then notwithstanding these exceptions this remaines a truth, that men are brought to the knowledge of saluation not by the bare sentence of the Gospell deliuered in the writings of the Apostles,
but the anointing etc. So then notwithstanding these exceptions this remains a truth, that men Are brought to the knowledge of salvation not by the bore sentence of the Gospel Delivered in the writings of the Apostles,
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as by it to bring vs to a particular knowledge of our owne saluation? then let this serue to rule and order our conceit and and estimation of the ministery and teaching of the Gospell by men called to that duty and function, let vs not thinke it either needlesse or base.
as by it to bring us to a particular knowledge of our own salvation? then let this serve to Rule and order our conceit and and estimation of the Ministry and teaching of the Gospel by men called to that duty and function, let us not think it either needless or base.
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Who well in his wits & lead by the diuine light of reason will lightly regard, that which being rightly vsed will bring him to the knowledge of his owne euerlasting good.
Who well in his wits & led by the divine Light of reason will lightly regard, that which being rightly used will bring him to the knowledge of his own everlasting good.
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Such is the ministery and teaching of the Gospell, by men called to that function, yea the teaching of the word by men cald to that office is ordaind of the Lord to make it profitable, what part of the word soeuer it be,
Such is the Ministry and teaching of the Gospel, by men called to that function, yea the teaching of the word by men called to that office is ordained of the Lord to make it profitable, what part of the word soever it be,
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let vs not lightly esteeme it, because it is brought by a weake and mortall man, the Lords ordinance is powerfull in weaknesse as in the creation, hee brought light out of darkenesse and reredemption and life out of death,
let us not lightly esteem it, Because it is brought by a weak and Mortal man, the lords Ordinance is powerful in weakness as in the creation, he brought Light out of darkness and reredemption and life out of death,
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so in our conuersion he workes vpon vs by the ministery of weake men, and heerin he doth not onely prouide for our weakenesse, who are not able to endure the Maiesty of his owne immediate voice,
so in our conversion he works upon us by the Ministry of weak men, and herein he does not only provide for our weakness, who Are not able to endure the Majesty of his own immediate voice,
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and therefore to lay this a little neerer vnto our hearts many there be that will be content to looke at the Lords ordinance of the word brought by the ministery of men,
and Therefore to lay this a little nearer unto our hearts many there be that will be content to look At the lords Ordinance of the word brought by the Ministry of men,
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then they blesse themselues, and promise peace to themselues, and say in their hearts, no such things shall happen vnto them, it is but the word of their preacher.
then they bless themselves, and promise peace to themselves, and say in their hearts, no such things shall happen unto them, it is but the word of their preacher.
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and of our preachers, so hee will make his word of grace offered by the ministerie of man to be vnto vs but as the word of man, we shall •ot in our sinnes,
and of our Preachers, so he will make his word of grace offered by the Ministry of man to be unto us but as the word of man, we shall •ot in our Sins,
so shall his word of mercie be vnto vs. Consider the example of Herod: hee heard many things Iohn taught him gladly, he heard them (no doubt) as the word of God by the ministery of Iohn, but when Iohn came to touch his sinne,
so shall his word of mercy be unto us Consider the Exampl of Herod: he herd many things John taught him gladly, he herd them (no doubt) as the word of God by the Ministry of John, but when John Come to touch his sin,
Now in that the Apostle saith Epaphras was his fellow seruant & so deare to him & Timothie, hence we may conclude that such as are lawfully knit together in any cōmon bond, they are by the example of the Apostle tenderly to be affected one towards another:
Now in that the Apostle Says Epaphras was his fellow servant & so deer to him & Timothy, hence we may conclude that such as Are lawfully knit together in any Common bound, they Are by the Exampl of the Apostle tenderly to be affected one towards Another:
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children of the same parents, seruants of one master, men of one society, neighbours one to another, it is vsuall in the Scriptures to vrge and presse loue by this kind of reasoning, that men that are conioined by some common bond, they ought to loue one another. Abraham vsed this argument.
children of the same Parents, Servants of one master, men of one society, neighbours one to Another, it is usual in the Scriptures to urge and press love by this kind of reasoning, that men that Are conjoined by Some Common bound, they ought to love one Another. Abraham used this argument.
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Sirs yee are brethren, why doe ye wrong one to another? We may obserue that when Iosephs brethren forgat him to be their brother, or at least did not so consider him, they said, come let vs kil him.
Sirs ye Are brothers, why do you wrong one to Another? We may observe that when Joseph's brothers forgot him to be their brother, or At least did not so Consider him, they said, come let us kill him.
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But after when they considered him as their brother, then they thinke of a more milde and gentle course, verse 27. Come and let vs fell him to the Ismaelites,
But After when they considered him as their brother, then they think of a more mild and gentle course, verse 27. Come and let us fell him to the Ismaelites,
As the scripture thus vrgeth loue, so nature it selfe teacheth it, hauing imprinted in such as she hath conioined, a bending and an inclination one towards another.
As the scripture thus urges love, so nature it self Teaches it, having imprinted in such as she hath conjoined, a bending and an inclination one towards Another.
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And is the bond of outward brotherhood, seruice, societie and neighbourhood, and such like, a perswasion and a powerfull argument vrging loue? then doubtlesse much more is the inward bond of the spirit,
And is the bound of outward brotherhood, service, society and neighbourhood, and such like, a persuasion and a powerful argument urging love? then doubtless much more is the inward bound of the Spirit,
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They are called light, which is comfortable to the beholders, salt, for seasoning, labourers in the Lords husbandrie, builders of his Temple, leaders, guides, &c. all which shew their labour and paines in the ministery, tend to the good of Gods people.
They Are called Light, which is comfortable to the beholders, salt, for seasoning, labourers in the lords Husbandry, Builders of his Temple, leaders, guides, etc. all which show their labour and pains in the Ministry, tend to the good of God's people.
Now then is it so, that a faithfull minister is for the good of the people, then let vs looke where the minister is in any measure faithfull, that wee be answerable in profiting our selues and receiuing good,
Now then is it so, that a faithful minister is for the good of the people, then let us look where the minister is in any measure faithful, that we be answerable in profiting our selves and receiving good,
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Therefore the Lord when hee was to call by his Prophet for a generall reformation, he spake in particular to drunkards, Awake ye drunkards, and weepe and howle all ye drinkers of wine.
Therefore the Lord when he was to call by his Prophet for a general Reformation, he spoke in particular to drunkards, Awake you drunkards, and weep and howl all you drinkers of wine.
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Now in the next place we are to marke, that the Apostle in commending Epaphras a minister of Christ, doth not magnifi• and extoll him for his wit, his learning, his eloquence, h•• grauitie,
Now in the next place we Are to mark, that the Apostle in commending Epaphras a minister of christ, does not magnifi• and extol him for his wit, his learning, his eloquence, h•• gravity,
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but he commends him for his faithfulnesse, that he was faithfull, that is to say, hee did vse his talent and gif• bestowed vpon him for the best aduantage, both of gaining glory to Christ his Lord, and good to his people:
but he commends him for his faithfulness, that he was faithful, that is to say, he did use his talon and gif• bestowed upon him for the best advantage, both of gaining glory to christ his Lord, and good to his people:
Hence it followes that the chiefe ornament and that which most commends a minister of Christ, in respect of the execution of his office, is to be faithfull,
Hence it follows that the chief ornament and that which most commends a minister of christ, in respect of the execution of his office, is to be faithful,
And indeed it is required in euery dutie, that he be faithful in teaching, in exhorting, in comforting, in reprehending, it must be found in euery ministeriall action, without it nothing is pleasing to God profitable to men.
And indeed it is required in every duty, that he be faithful in teaching, in exhorting, in comforting, in reprehending, it must be found in every ministerial actium, without it nothing is pleasing to God profitable to men.
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and most commendable in others, Gods ministers, such as are deputed of the Lord to haue the rule and gouernment of others? Yes doubtlesse, diligence and faithfulnesse in the charge cōmitted, either in Church or common wealth,
and most commendable in Others, God's Ministers, such as Are deputed of the Lord to have the Rule and government of Others? Yes doubtless, diligence and faithfulness in the charge committed, either in Church or Common wealth,
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We read in many places, of the vigilancie, care & diligence of Moses, that neither the difficultie and infinite labours of his calling, the contumacy, vntowardnesse,
We read in many places, of the vigilancy, care & diligence of Moses, that neither the difficulty and infinite labours of his calling, the contumacy, untowardness,
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as we see by experience to say (when they are vrged to doe their duty) what can I doe? I will not trouble my selfe? or make my selfe busie, it belongs not to my office it is good sleeping in a whole skinne, I shall be blamed, I shall be reproched, I shall labour in vaine,
as we see by experience to say (when they Are urged to do their duty) what can I do? I will not trouble my self? or make my self busy, it belongs not to my office it is good sleeping in a Whole skin, I shall be blamed, I shall be reproached, I shall labour in vain,
and peraduenture make the matter worse, another may doe it better then I, with a thousand such like suggestions, doth the diuell furnish men to make them sluggish and vnfaithfull, all which plainly euince, that faithfulnesse in any place of trust is an excellent thing.
and Peradventure make the matter Worse, Another may do it better then I, with a thousand such like suggestions, does the Devil furnish men to make them sluggish and unfaithful, all which plainly evince, that faithfulness in any place of trust is an excellent thing.
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And let this be thought on by all that are calld to any rule or gouernment of others either publikely or in the priuate family, parents, masters, houshold gouernors, &c. seeing it is so excellent a thing to be faithfull, let it serue to stir them vp to answer that trust the Lord hath reposed in them, to vse the place giuen them to bring such as are vnder them to feare the Lord,
And let this be Thought on by all that Are called to any Rule or government of Others either publicly or in the private family, Parents, Masters, household Governors, etc. seeing it is so excellent a thing to be faithful, let it serve to stir them up to answer that trust the Lord hath reposed in them, to use the place given them to bring such as Are under them to Fear the Lord,
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for that is in generall the charge that lies on gouernors and laid vpon them by the Lord in the fourth commandement, that they in their owne persons sanctifie the sabboth,
for that is in general the charge that lies on Governors and laid upon them by the Lord in the fourth Commandment, that they in their own Persons sanctify the Sabbath,
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For want of faithfull discharge of duty in such as haue the gouernment of others, it comes to passe that many foule disorders spoken against are still vnreformed, to insist in one particular.
For want of faithful discharge of duty in such as have the government of Others, it comes to pass that many foul disorders spoken against Are still unreformed, to insist in one particular.
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yet still that sinne is as rife and common, nay more common then euer it was, where is the fault? is it not in such as beare office and should faithfully execute their office, according to law in that case prouided.
yet still that sin is as rife and Common, nay more Common then ever it was, where is the fault? is it not in such as bear office and should faithfully execute their office, according to law in that case provided.
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To perswade such as are in any publike office, or haue the gouernment of priuate families to become faithfull in labouring, to bring those that are committed to their charge, to feare the Lord, consider first that diligent faithfulnesse in the charge committed, is both sweet and pleasing to God, and good for our selues.
To persuade such as Are in any public office, or have the government of private families to become faithful in labouring, to bring those that Are committed to their charge, to Fear the Lord, Consider First that diligent faithfulness in the charge committed, is both sweet and pleasing to God, and good for our selves.
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And feare not to pull vpon themselues that woe denounced by the Prophet ▪ They will rise early to call companions to follow after drunkennesse, and shall the wicked be thus diligent (if I may so call it) to doe ill,
And Fear not to pull upon themselves that woe denounced by the Prophet ▪ They will rise early to call Sodales to follow After Drunkenness, and shall the wicked be thus diligent (if I may so call it) to do ill,
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and why? for I know him that he will command his sons, and his houshold after him, that they keepe the way of the Lord, to do righteousnesse and iudgment.
and why? for I know him that he will command his Sons, and his household After him, that they keep the Way of the Lord, to do righteousness and judgement.
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See how the Lord liketh carefulnesse of parents, to instruct their children, it is so pleasing vnto him that he will reueale his secrets vnto them that vse it,
See how the Lord liketh carefulness of Parents, to instruct their children, it is so pleasing unto him that he will reveal his secrets unto them that use it,
To omit other acceptions, the words are thus to be vnderstood that Epaphras made knowne to Paul and Timothie what loue the Colossians bare vnto them (for he spake of all their loue to al the Saints before, vers. 4.) and the words carry this sence;
To omit other acceptions, the words Are thus to be understood that Epaphras made known to Paul and Timothy what love the colossians bore unto them (for he spoke of all their love to all the Saints before, vers. 4.) and the words carry this sense;
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though you be far distant from vs in body and that the word (spirit) is somtimes thus taken, appeares cap. 2. of this Epistle ver. 5. though I be absent in the flesh,
though you be Far distant from us in body and that the word (Spirit) is sometimes thus taken, appears cap. 2. of this Epistle for. 5. though I be absent in the Flesh,
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Here first we are to marke that the Apostle commends Epaphras for reporting vnto him how the Colossians loued him and Timothie, which may minister this instruction:
Here First we Are to mark that the Apostle commends Epaphras for reporting unto him how the colossians loved him and Timothy, which may minister this instruction:
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and encrease true mutuall loue and Christian affection betweene them, thus did Epaphras, he no doubt made knowen to the Colossians, what an excellent Apostle Paul was, againe hee declared to him, what loue the Colossians bare vnto him, to stirre him vp in affection towards them,
and increase true mutual love and Christian affection between them, thus did Epaphras, he no doubt made known to the colossians, what an excellent Apostle Paul was, again he declared to him, what love the colossians bore unto him, to stir him up in affection towards them,
if he do but consider as he ought the excellency of true Christian loue amongst men, it being that which is driuen at in all commandements of the second table,
if he do but Consider as he ought the excellency of true Christian love among men, it being that which is driven At in all Commandments of the second table,
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and loue being thus excellent, surely the speaking of such things, as tend to the furtherance and encrease of it, mutually amongst men must needs bee a speciall vertue and a worthy grace of a good Christian.
and love being thus excellent, surely the speaking of such things, as tend to the furtherance and increase of it, mutually among men must needs be a special virtue and a worthy grace of a good Christian.
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Then the contrary to this to carry such tales and reports betweene parties which are as wood to the fire, to stirre vp strife, to set men at ods and difference, cannot choose but be a notable vice,
Then the contrary to this to carry such tales and reports between parties which Are as wood to the fire, to stir up strife, to Set men At ods and difference, cannot choose but be a notable vice,
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but let such as are guiltie of this sinne, consider the vglinesse of it, let them consider beside this, that it is the property of a vile nature, to seeke by tales to make others vile, that it is the very bane and poyson of friendship,
but let such as Are guilty of this sin, Consider the ugliness of it, let them Consider beside this, that it is the property of a vile nature, to seek by tales to make Others vile, that it is the very bane and poison of friendship,
Now the tale-teller (without Gods mercie) killes his owne soule, and peraduenture the soules of twenty more, who rashly vpon the hearing of a false tale condemne the innocent, the Lord therefore stirred vp the spirit of Dauid, to pray that God would root out all deceitfull lippes.
Now the taleteller (without God's mercy) kills his own soul, and Peradventure the Souls of twenty more, who rashly upon the hearing of a false tale condemn the innocent, the Lord Therefore stirred up the Spirit of David, to pray that God would root out all deceitful lips.
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From the last words (which ye haue by the spirit) the poynt briefly is this, that true beleeuers loue one another though they neuer see the face one of another, which argues true loue not rising from any outward thing, either pleasure or profit, the ground of this, is their vnion with Christ,
From the last words (which you have by the Spirit) the point briefly is this, that true believers love one Another though they never see the face one of Another, which argues true love not rising from any outward thing, either pleasure or profit, the ground of this, is their Union with christ,
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namely, the same that mooued him to giue thankes, (for this cause &c.) together with the continuance of his prayer, that from the day, he heard of their faith and loue, he continued to pray for them,
namely, the same that moved him to give thanks, (for this cause etc.) together with the Continuance of his prayer, that from the day, he herd of their faith and love, he continued to pray for them,
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and then further hee makes knowen in what manner hee prayed, namely with desire, after that followes the matter of his prayer, that they might be fulfilled with knowledge, which knowledge is limited by the obiect,
and then further he makes known in what manner he prayed, namely with desire, After that follows the matter of his prayer, that they might be fulfilled with knowledge, which knowledge is limited by the Object,
Touching the words not to say any thing of the moouing cause, that stirred the Apostle to pray for the Colossians, hauing spoken of that, in verse the third,
Touching the words not to say any thing of the moving cause, that stirred the Apostle to pray for the colossians, having spoken of that, in verse the third,
The first thing that we may hence obserue, is, that praier is a speciall meanes to helpe vs forward, and to make vs encrease in knowledge and spirituall vnderstanding.
The First thing that we may hence observe, is, that prayer is a special means to help us forward, and to make us increase in knowledge and spiritual understanding.
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The Apostle thought it not sufficient to write vnto the Colossians and to labour with them by instruction and exhortation to confirme them in the true faith,
The Apostle Thought it not sufficient to write unto the colossians and to labour with them by instruction and exhortation to confirm them in the true faith,
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but he further saith he ceased not to bee instant with the Lord in prayer for them, that they might be fulfilled with knowledge of his will, whence it followes that prayer, not onely of others,
but he further Says he ceased not to be instant with the Lord in prayer for them, that they might be fulfilled with knowledge of his will, whence it follows that prayer, not only of Others,
if any hauing a small measure of wisdome find an emptines, a defect and want of wisdome and knowledge (as no man but shall if he be able to sift his owne braine) and would haue a supplie, let him aske of God which giueth to all men liberally,
if any having a small measure of Wisdom find an emptiness, a defect and want of Wisdom and knowledge (as no man but shall if he be able to sift his own brain) and would have a supply, let him ask of God which gives to all men liberally,
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first, it is a confessed truth, that the knowledge of Gods will reuealed in his word, comes by illumination of the spirit of Christ in whose power it is to open and shut the booke of God at his pleasure.
First, it is a confessed truth, that the knowledge of God's will revealed in his word, comes by illumination of the Spirit of christ in whose power it is to open and shut the book of God At his pleasure.
how much more shall your heauenly Father giue the holy Ghost to them that desire him? Whence it followeth necessarily that prayer is a speciall meanes for the encrease of knowledge.
how much more shall your heavenly Father give the holy Ghost to them that desire him? Whence it follows necessarily that prayer is a special means for the increase of knowledge.
for example, true prayer for the pardon of sinne worketh greater care to auoyd sinne, it is not possible that a man should make a plaine and hearty confession of any sinne to God in prayer and desire him to pardon it and promise amendment,
for Exampl, true prayer for the pardon of sin works greater care to avoid sin, it is not possible that a man should make a plain and hearty Confessi of any sin to God in prayer and desire him to pardon it and promise amendment,
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and the very action of prayer encreasing a further measure of grace, in some particulars, it must needs be a notable meanes for the encrease of spirituall knowledge.
and the very actium of prayer increasing a further measure of grace, in Some particulars, it must needs be a notable means for the increase of spiritual knowledge.
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For the vse of this, let vs thinke of it to this speciall purpose, when we are to come to the hearing of the word to be further informed in the way of God, remember we then to prepare our selues by praier to lift vp our hearts in earnest and hearty praier vnto God that the eies of our minds may be opened, that we may rightly vnderstand things deliuered,
For the use of this, let us think of it to this special purpose, when we Are to come to the hearing of the word to be further informed in the Way of God, Remember we then to prepare our selves by prayer to lift up our hearts in earnest and hearty prayer unto God that the eyes of our minds may be opened, that we may rightly understand things Delivered,
yet if he did not also moue and direct vs by his inward grace his preaching would be vnprofitable vnto vs. We are therefore by praier to craue the assistance of his spirit.
yet if he did not also move and Direct us by his inward grace his preaching would be unprofitable unto us We Are Therefore by prayer to crave the assistance of his Spirit.
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Many neuer thinke of this duty, many of vs either lie securely bathing our selues in our beds till the instant time of comming to the publike assembly,
Many never think of this duty, many of us either lie securely bathing our selves in our Beds till the instant time of coming to the public assembly,
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and so it comes to passe that the speech of the Apostle is verified vpon vs, that we are euer learning and yet neuer able to come to the sound knowledge of the truth.
and so it comes to pass that the speech of the Apostle is verified upon us, that we Are ever learning and yet never able to come to the found knowledge of the truth.
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and so are iustly confounded, and ouerwhelmed with the maiesty and brightnesse of them; Againe we must know, that praier is to the soule as exercise to the body,
and so Are justly confounded, and overwhelmed with the majesty and brightness of them; Again we must know, that prayer is to the soul as exercise to the body,
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and euen to stretch out the faculties and powers of our soules, as men in bodily exercise stretch out the ioints of their bodies, we shall thereby no doubt finde and feele a great alteration in our soules, that they are more quicke and ready to receiue heauenly nourishment.
and even to stretch out the faculties and Powers of our Souls, as men in bodily exercise stretch out the Joints of their bodies, we shall thereby no doubt find and feel a great alteration in our Souls, that they Are more quick and ready to receive heavenly nourishment.
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In that he saith, he did not only pray for the Colossians, but desire that they might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding, wee are taught that true praier must be with inward feruencie, with an holy sanctified desire of the heart.
In that he Says, he did not only pray for the colossians, but desire that they might be fulfilled with knowledge of his will in all Wisdom and spiritual understanding, we Are taught that true prayer must be with inward fervency, with an holy sanctified desire of the heart.
to note vnto vs, that it must be offered vp as it were by fire, it must proceed from the heat of the heart, that it may be a sweet smelling sacrifice to God.
to note unto us, that it must be offered up as it were by fire, it must proceed from the heat of the heart, that it may be a sweet smelling sacrifice to God.
And that praier must be with an inward desire, it appeares euen by the Lords manner of dealing with his children, who vseth meanes to whet and sharpen their desires, sometimes by deferring to grant their requests.
And that prayer must be with an inward desire, it appears even by the lords manner of dealing with his children, who uses means to whet and sharpen their Desires, sometime by deferring to grant their requests.
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And because it will not be sufficient to take a view of it in generall, and to shew that men powre out their praiers only of forme and fashion, without any sanctified disposition,
And Because it will not be sufficient to take a view of it in general, and to show that men pour out their Prayers only of Form and fashion, without any sanctified disposition,
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let vs insist in one particular, wherby we may easily see how men faile in this duty and do not pray as they ought, with a true inward desire of their hearts:
let us insist in one particular, whereby we may Easily see how men fail in this duty and do not pray as they ought, with a true inward desire of their hearts:
But wil some say, it seemes to me, and I perswade my selfe when I say, God giue me grace to leaue my sinne, that I haue a desire in my heart to leaue it;
But will Some say, it seems to me, and I persuade my self when I say, God give me grace to leave my sin, that I have a desire in my heart to leave it;
how I shall know that my desire of grace and strength against sinne is no true sanctified desire? I answer, I take not vpon me to sit in iudgement vpon thy conscience, let the word iudge that and from thence I dare be bold to tel thee, that thy desire is no true desire,
how I shall know that my desire of grace and strength against sin is no true sanctified desire? I answer, I take not upon me to fit in judgement upon thy conscience, let the word judge that and from thence I Dare be bold to tell thee, that thy desire is no true desire,
as hearing, reading, and meditating on the threatnings and iudgements of God against that sinne. For thus it was with Balaam he desired to die the death of the righteous;
as hearing, reading, and meditating on the threatenings and Judgments of God against that sin. For thus it was with balaam he desired to die the death of the righteous;
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they vrge the former fauour and mercie of God in helping them against other sinnes: they pray that the Lord will not suffer their enemie Satan to ouercome them:
they urge the former favour and mercy of God in helping them against other Sins: they pray that the Lord will not suffer their enemy Satan to overcome them:
Now to the matter of the Apostles praier in the words following (that they might be fulfilled with knowledge in all wisedome and spirituall vnderstanding) with the limitation in respect of the obiect, the wil of God.
Now to the matter of the Apostles prayer in the words following (that they might be fulfilled with knowledge in all Wisdom and spiritual understanding) with the limitation in respect of the Object, the will of God.
and come to that measure the Lord hath appointed necessary for saluation, (for some of the members of Christ haue one measure, some another, according to that) yet euery one so much as is necessarie to saluation, which the Apostle here praied for (of his will) that is the will of God reuealed touching things to be beleeued & practised.
and come to that measure the Lord hath appointed necessary for salvation, (for Some of the members of christ have one measure, Some Another, according to that) yet every one so much as is necessary to salvation, which the Apostle Here prayed for (of his will) that is the will of God revealed touching things to be believed & practised.
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Now in that the Apostle lifts vp his praier to God, for the Colossians, and desired of him, that they hauing some measure of knowledge might receiue increase of it, we may conclude, that not only the beginning, but a further measure of illumination and vnderstanding of Gods will, is the free gift of God, it is the Lords bountie and largesse, it comes vnto vs as alms to beggars, freely, it is gotten by earnest intreating and suing for, at the hands of God,
Now in that the Apostle lifts up his prayer to God, for the colossians, and desired of him, that they having Some measure of knowledge might receive increase of it, we may conclude, that not only the beginning, but a further measure of illumination and understanding of God's will, is the free gift of God, it is the lords bounty and largess, it comes unto us as alms to beggars, freely, it is got by earnest entreating and suing for, At the hands of God,
therefore free, and the vnequall distribution of the gift of knowledge, in that some haue a greater measure of knowledge then others, is a clear proofe that the increase comes from the meere bounty of the Lord, not from respect had of any thing in vs;
Therefore free, and the unequal distribution of the gift of knowledge, in that Some have a greater measure of knowledge then Others, is a clear proof that the increase comes from the mere bounty of the Lord, not from respect had of any thing in us;
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Let this teach vs, if it please the Lord to giue vs any insight, any little knowledge of his will reuealed in his word not to be lift vp in conceit of our owne wit,
Let this teach us, if it please the Lord to give us any insight, any little knowledge of his will revealed in his word not to be lift up in conceit of our own wit,
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when men hauing some generall illumination, some knowledge of Gods will reuealed haue then thought themselues able to goe on by the strength of their owne wit, they haue beene left to themselues and then haue runne into many errours, witnesse the best learned among the Papists who resting on a conceit of their schoole subtilties and distinctions inuented by their own wits haue runne into most grosse and palpable absurdities,
when men having Some general illumination, Some knowledge of God's will revealed have then Thought themselves able to go on by the strength of their own wit, they have been left to themselves and then have run into many errors, witness the best learned among the Papists who resting on a conceit of their school subtleties and Distinctions invented by their own wits have run into most gross and palpable absurdities,
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& haue stiffely and obstinately stood in defence of them, we must therefore learne, in going on in the knowledge of Gods will not to rest on the strength of our owne wits,
& have stiffly and obstinately stood in defence of them, we must Therefore Learn, in going on in the knowledge of God's will not to rest on the strength of our own wits,
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yet they knew not, the articles of his death and resurrection, it is therefore sayd ver. 21. from that time foorth, Iesus beganne to shew vnto his disciples, that he must goe vnto Ierusalem,
yet they knew not, the Articles of his death and resurrection, it is Therefore said for. 21. from that time forth, Iesus began to show unto his Disciples, that he must go unto Ierusalem,
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Wee read though Apollos was an eloquent man and mighty in the Scriptures which did argue an excellent measure of knowledge, yet he had his want of knowledge:
we read though Apollos was an eloquent man and mighty in the Scriptures which did argue an excellent measure of knowledge, yet he had his want of knowledge:
and expounded the way of God more perfectly vnto him, yea Saint Paul testified of himselfe, that hee might encrease in comfort and strength of faith, by the faith of the Romans.
and expounded the Way of God more perfectly unto him, yea Saint Paul testified of himself, that he might increase in Comfort and strength of faith, by the faith of the Roman.
Now the reason why the Lord giues knowledge vnto vs by degrees, is this, because though a mans minde enlightned and sanctified, be of great capacity and will receiue a great measure of knowledge,
Now the reason why the Lord gives knowledge unto us by Degrees, is this, Because though a men mind enlightened and sanctified, be of great capacity and will receive a great measure of knowledge,
then let euery one of vs looke so to receiue it, let euery one attend with diligence on the ordinance of God, the preaching of his word the ordinary meanes of knowledge,
then let every one of us look so to receive it, let every one attend with diligence on the Ordinance of God, the preaching of his word the ordinary means of knowledge,
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and learned, but as fast as they are powred in they runne out, and passe away without profit, a fault that doth rest vpon many hearers of the word, who heare many things and happily vnderstand and receiue them with ioy for the present,
and learned, but as fast as they Are poured in they run out, and pass away without profit, a fault that does rest upon many hearers of the word, who hear many things and happily understand and receive them with joy for the present,
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and let slip the things they haue heard, as if they had neuer heard them, these cannot come to the hearing of the word, to be further filled because they haue nothing but emptinesse in them, the things formerly receiued are gone, they are like the mill turned about daily but with new water,
and let slip the things they have herd, as if they had never herd them, these cannot come to the hearing of the word, to be further filled Because they have nothing but emptiness in them, the things formerly received Are gone, they Are like the mill turned about daily but with new water,
nor the delight for the present, but the power of the doctrine of the word remaining in vs, that shall saue our soules, by forgetting and letting slip out of our mindes good things receiued:
nor the delight for the present, but the power of the Doctrine of the word remaining in us, that shall save our Souls, by forgetting and letting slip out of our minds good things received:
we decline and decay in all good duties, the Lord therefore perswadeth with the Church of Sardi, to recouer herselfe from her declining, by remembring and holding fast things receiued, the holy Ghost sayth that wee ought diligently to giue heed to the things which wee haue heard,
we decline and decay in all good duties, the Lord Therefore Persuadeth with the Church of Sardi, to recover herself from her declining, by remembering and holding fast things received, the holy Ghost say that we ought diligently to give heed to the things which we have herd,
and euery transgression, and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluation, that is to say the Gospell, which at the first beganne to be preached by the Lord;
and every Transgression, and disobedience received a just recompense of reward how shall we escape if we neglect so great salvation, that is to say the Gospel, which At the First began to be preached by the Lord;
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which we doe when we let slip the things wee haue heard, and so wee bring on our selues punishment proportionable to the excellency of the Gospell and the first preacher of it Christ Iesus.
which we do when we let slip the things we have herd, and so we bring on our selves punishment proportionable to the excellency of the Gospel and the First preacher of it christ Iesus.
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One thing more may be noted from these wotds, namely this that it is not a small measure of knowledge of the will of God, that must direct vs in the way to life and saluation.
One thing more may be noted from these wotds, namely this that it is not a small measure of knowledge of the will of God, that must Direct us in the Way to life and salvation.
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and in all iudgement. One speciall reason of this, is because the knowledge of Gods will must not onely guide vs in particular actions of life which are innumerable:
and in all judgement. One special reason of this, is Because the knowledge of God's will must not only guide us in particular actions of life which Are innumerable:
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because God reuealeth himselfe and the meanes of Saluation in the word, and without the knowledge of that, there is no knowledge of God or of saluation.
Because God Revealeth himself and thee means of Salvation in the word, and without the knowledge of that, there is no knowledge of God or of salvation.
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The word wisdome hath many acceptions in the Scripture, sometimes it is put to signifie an euill quality, the wisedome of the world properly called craft and subtilty, sometimes it is taken in a good sence and then also diuersly,
The word Wisdom hath many acceptions in the Scripture, sometime it is put to signify an evil quality, the Wisdom of the world properly called craft and subtlety, sometime it is taken in a good sense and then also diversely,
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as sometimes to signifie the doctrine of wisedome, sometimes the habit or quality of wisedome in the word, and so it is taken in this place because it standeth heere in relation to the will of God,
as sometime to signify the Doctrine of Wisdom, sometime the habit or quality of Wisdom in the word, and so it is taken in this place Because it Stands Here in Relation to the will of God,
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and by it is meant, an ability or power of the minde aboue nature, whereby the minde being cleared and disburdened of naturall dulnesse, vnbeliefe, ignorance and vanity, is able soundly and truely to apprehend, to acknowledge and embrace the known truth of the word of God as the Lord saith on the contrary, they haue reiected the word of the Lord,
and by it is meant, an ability or power of the mind above nature, whereby the mind being cleared and disburdened of natural dulness, unbelief, ignorance and vanity, is able soundly and truly to apprehend, to acknowledge and embrace the known truth of the word of God as the Lord Says on the contrary, they have rejected the word of the Lord,
and what wisedome is in them? though they had the law amongst them ver. 8. yet because they did not truely apprehend and beleeue it, they are sayd to reiect it,
and what Wisdom is in them? though they had the law among them for. 8. yet Because they did not truly apprehend and believe it, they Are said to reject it,
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an ability and power whereby the minde is able to apply the knowen truth of the word, to the good ordering both of particular inward affections and outward things and actions,
an ability and power whereby the mind is able to apply the known truth of the word, to the good ordering both of particular inward affections and outward things and actions,
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Thus Solomon prayed, that God would giue him an vnderstanding heart, or vnderstanding, whereby the affections of his heart might be ordered and hee might be able to iudge and discerne truely betweene good and bad in particular causes and controuersies, and giue sentence accordingly.
Thus Solomon prayed, that God would give him an understanding heart, or understanding, whereby the affections of his heart might be ordered and he might be able to judge and discern truly between good and bad in particular Causes and controversies, and give sentence accordingly.
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Now both these, wisedome and vnderstanding, must bee spirituall, that is, wrought in vs by the spirit of Christ, on whom resteth the spirit of the Lord, the spirit of wisedome and vnderstanding, the spirit of councell and strength, the spirit of knowledge, and of the feare of the Lord:
Now both these, Wisdom and understanding, must be spiritual, that is, wrought in us by the Spirit of christ, on whom rests the Spirit of the Lord, the Spirit of Wisdom and understanding, the Spirit of council and strength, the Spirit of knowledge, and of the Fear of the Lord:
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thus then are these words to be conceiued, as if the Apostle had sayd in a sufficient true and sound apprehension of the truth reuealed in the word of God,
thus then Are these words to be conceived, as if the Apostle had said in a sufficient true and found apprehension of the truth revealed in the word of God,
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Now in that the Apostle cals knowledge of the will of God, standing in true apprehension of the truth reuealed in his word, wisdome, we are taught, that they indeed are truely wise, who rightly conceiue, acknowledge and embrace the truth of the word of God, they who haue an eye vpon the word,
Now in that the Apostle calls knowledge of the will of God, standing in true apprehension of the truth revealed in his word, Wisdom, we Are taught, that they indeed Are truly wise, who rightly conceive, acknowledge and embrace the truth of the word of God, they who have an eye upon the word,
and see the truth of that for their guide in all things, and are able to gouerne themselues wisely, both in respect of inward affection and outward action.
and see the truth of that for their guide in all things, and Are able to govern themselves wisely, both in respect of inward affection and outward actium.
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Therefore they who are able by a supernaturall light to conceiue things contained in that, must needs be most wise, according to the nature of the things vnderstood,
Therefore they who Are able by a supernatural Light to conceive things contained in that, must needs be most wise, according to the nature of the things understood,
Some may say, we read that our Sauiour saith, that the children of this world, are in their generation wiser then the children of light, enlightned by the spirit of God:
some may say, we read that our Saviour Says, that the children of this world, Are in their generation Wiser then the children of Light, enlightened by the Spirit of God:
againe, if this speech runne thus, in their generation, then the children of light in theirs, he speakes as it commonly fals out, that the children of this world in their generation, are wiser,
again, if this speech run thus, in their generation, then the children of Light in theirs, he speaks as it commonly falls out, that the children of this world in their generation, Are Wiser,
and so this makes nothing against the truth of the conclusion deliuered, that they are truly wise who rightly conceiue and embrace the truth of the word of God,
and so this makes nothing against the truth of the conclusion Delivered, that they Are truly wise who rightly conceive and embrace the truth of the word of God,
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Would we then (for vse of this) be truly wise (no doubt euery one desires it) would wee haue that wisedome, that will make vs wise to eternall happinesse? then labour wee rightly to conceiue, acknowledge and embrace the truth reuealed in the word of God, that is the wisedome of God,
Would we then (for use of this) be truly wise (no doubt every one Desires it) would we have that Wisdom, that will make us wise to Eternal happiness? then labour we rightly to conceive, acknowledge and embrace the truth revealed in the word of God, that is the Wisdom of God,
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and indeed they are wise in their kinde, but they wanting this (if we obserue it) we shall finde that the Lord doth catch and confound them in their wisedome,
and indeed they Are wise in their kind, but they wanting this (if we observe it) we shall find that the Lord does catch and confound them in their Wisdom,
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Nay which is more familiar and easie for vs to obserue, wee shall finde that some that are renowned for wisdome in the world and yet want this wisedome from the word;
Nay which is more familiar and easy for us to observe, we shall find that Some that Are renowned for Wisdom in the world and yet want this Wisdom from the word;
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they some way or other discouer themselues, to be but starke fooles, for consider it, doe not wee see many times such as are able to speake well and wisely and to giue good councell to others,
they Some Way or other discover themselves, to be but stark Fools, for Consider it, do not we see many times such as Are able to speak well and wisely and to give good council to Others,
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are not the wisest men of this world, many times grinding vsurers, extortioners, oppressours, greedy cormorants, hard dealers with their brethen, such as defraud poore labourers of their hire,
Are not the Wisest men of this world, many times grinding usurers, extortioners, Oppressors's, greedy cormorants, hard dealers with their brethren, such as defraud poor labourers of their hire,
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If wee looke into the world wee may easily obserue it, that one way or other they discouer the weakenesse of that wisedome, the world doth so much admire in them, the Lord doth punish the pride of their wisedome with some foule sinne,
If we look into the world we may Easily observe it, that one Way or other they discover the weakness of that Wisdom, the world does so much admire in them, the Lord does Punish the pride of their Wisdom with Some foul sin,
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and doth suffer them to yeeld to the subtilty of Satan, and deceipt of sinne, to make knowen their folly by their sinne, he doth paint out their folly in their faces,
and does suffer them to yield to the subtlety of Satan, and deceit of sin, to make known their folly by their sin, he does paint out their folly in their faces,
as it is a singular knowledge, so without application it brings a singular iudgement, if it be not applyed both for the remission of our sinnes and our sanctification, it shall be a great encrease of our condemnation:
as it is a singular knowledge, so without application it brings a singular judgement, if it be not applied both for the remission of our Sins and our sanctification, it shall be a great increase of our condemnation:
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but we must apply it to the ordering of our liues in particular actions, for as the knowledge of Gods will is brought vnto vs, by the ministery of the word, not onely in the information of our vnderstanding and iudgement but in the vse of instruction in the way of righteousnesse and reformation of corruptions, both of heart and life, so it must be receiued.
but we must apply it to the ordering of our lives in particular actions, for as the knowledge of God's will is brought unto us, by the Ministry of the word, not only in the information of our understanding and judgement but in the use of instruction in the Way of righteousness and Reformation of corruptions, both of heart and life, so it must be received.
and in his apprehension of the truth but hee further applied it, to the guiding of his particular steps in the wayes of the Lord, to the particular actions of his life;
and in his apprehension of the truth but he further applied it, to the guiding of his particular steps in the ways of the Lord, to the particular actions of his life;
& indeed there is great reason, why we should not content our selues with the knowledge of the truth of the word, no nor yet with a temporary good liking of it, without application of it,
& indeed there is great reason, why we should not content our selves with the knowledge of the truth of the word, no nor yet with a temporary good liking of it, without application of it,
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we shall finde, that we shall not onely faint vnder many afflictions, but we shall faile in our best actions, sinne will insinuate it selfe, and get within them:
we shall find, that we shall not only faint under many afflictions, but we shall fail in our best actions, sin will insinuate it self, and get within them:
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and to this end know, that if we conceiue what is the will of the Lord in our best actions, in our hearing of the word, prayer, receiuing of the Sacraments,
and to this end know, that if we conceive what is the will of the Lord in our best actions, in our hearing of the word, prayer, receiving of the Sacraments,
and abhominable in the sight of God, euen like the sacrifices of the Iewes, yea I dare be bold to say, that the knowledge of the death and passion of Christ,
and abominable in the sighed of God, even like the Sacrifices of the Iewes, yea I Dare be bold to say, that the knowledge of the death and passion of christ,
to what end he praied for them, namely, that they might walke worthy of the Lod. Now because they might doubt how farre that extends, to walke worthy of the Lord, in the next words he explaines it,
to what end he prayed for them, namely, that they might walk worthy of the Lod. Now Because they might doubt how Far that extends, to walk worthy of the Lord, in the next words he explains it,
The Apostle in the words following doth tell vs, by being fruitfull in all good works which is amplified in the last words, by the effect of such fruitfulnesse,
The Apostle in the words following does tell us, by being fruitful in all good works which is amplified in the last words, by the Effect of such fruitfulness,
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The word (walke) is well knowen to them that haue any little reading in the Scriptures, (who read with obseruation of the phrase) to be borrowed from trauellers signifying to liue,
The word (walk) is well known to them that have any little reading in the Scriptures, (who read with observation of the phrase) to be borrowed from travellers signifying to live,
or to hold on a course of life, either generally in the duty of Christianity or in some particular place and calling, to walke worthy of the Lord is not as the popish sorte expound it, to liue so as that by Christian good life, we answere the iustice of God, according to the rigor and exact rule of iustice, propounded in the morall Law,
or to hold on a course of life, either generally in the duty of Christianity or in Some particular place and calling, to walk worthy of the Lord is not as the popish sort expound it, to live so as that by Christian good life, we answer the Justice of God, according to the rigor and exact Rule of Justice, propounded in the moral Law,
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the Apostle exhorteth to walke worthy our vocation, and that our conuersation be as it becommeth the Gospell of Christ by which we are called to bee the sonnes of God,
the Apostle exhorteth to walk worthy our vocation, and that our Conversation be as it becomes the Gospel of christ by which we Are called to be the Sons of God,
as if the Apostle had said that ye might liue both in respect of the duties of Christianity, (of your particular place and calling, vprightly as in the presence of the Lord,
as if the Apostle had said that you might live both in respect of the duties of Christianity, (of your particular place and calling, uprightly as in the presence of the Lord,
Doctrine. First, in that the Apostle prayed for the Colossians, that they might be fulfilled with the knowlege of Gods will, to this end that they might walke woorthy of the Lord, we are taught, that our knowledge of the will of God must end in practise.
Doctrine. First, in that the Apostle prayed for the colossians, that they might be fulfilled with the knowledge of God's will, to this end that they might walk worthy of the Lord, we Are taught, that our knowledge of the will of God must end in practice.
and those are to be effectuall to stirre vs vp to holinesse, as the Apostle saith, ye haue not so learned Christ, ye haue not so learned things to be beleeued concerning Christ,
and those Are to be effectual to stir us up to holiness, as the Apostle Says, you have not so learned christ, you have not so learned things to be believed Concerning christ,
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but in the practise of them, as wee know not in such sort as wee ought what any that is ouer vs, either Father or master or gouernour doth command to bee done,
but in the practice of them, as we know not in such sort as we ought what any that is over us, either Father or master or governor does command to be done,
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For the vse of this point note wee this, there is neuer a one of vs liuing vnder the preaching of the Gospell, but we will seeme to haue gotten thus much knowledge, that we are to repent of our sinnes,
For the use of this point note we this, there is never a one of us living under the preaching of the Gospel, but we will seem to have got thus much knowledge, that we Are to Repent of our Sins,
Now then as we professe that we know in some measure the doctrine of faith and repentance, so let vs looke that our life be proportionable to our knowledge, that we walke in that light that is giuen vnto vs, take heede we be not found sleeping in the day light,
Now then as we profess that we know in Some measure the Doctrine of faith and Repentance, so let us look that our life be proportionable to our knowledge, that we walk in that Light that is given unto us, take heed we be not found sleeping in the day Light,
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and in this case beware of the subtilty and cunning of the Deuill, who so perswades with many that though they know Faith and repentance to be the way to life and saluation,
and in this case beware of the subtlety and cunning of the devil, who so persuades with many that though they know Faith and Repentance to be the Way to life and salvation,
cc p-acp d n1 vvb pp-f dt n1 cc n-jn pp-f dt n1, r-crq av vvz p-acp d cst cs pns32 vvb n1 cc n1 pc-acp vbi dt n1 p-acp n1 cc n1,
and sooth vp themselues in their prophanesse, and say (tush) if wee may haue but time to call for mercy at our death, it is enough, it is no matter for walking in the way of repentance, what should a man trouble himselfe that way, till he grow olde,
and sooth up themselves in their profaneness, and say (tush) if we may have but time to call for mercy At our death, it is enough, it is no matter for walking in the Way of Repentance, what should a man trouble himself that Way, till he grow old,
Now what a madnesse is it for a man to cast himselfe on such a dangerous point, to enter into such a way wherein onely one hath escaped, and thousands haue perished.
Now what a madness is it for a man to cast himself on such a dangerous point, to enter into such a Way wherein only one hath escaped, and thousands have perished.
av q-crq dt n1 vbz pn31 p-acp dt n1 pc-acp vvi px31 p-acp d dt j n1, pc-acp vvi p-acp d dt n1 c-crq av-j pi vhz vvn, cc crd vhb vvn.
Againe, though God haue promised forgiuenesse to true repentant sinners, yet hath hee not promised repentance to euery sinner, that euery sinner shal repent when he lust, wee finde not that in all the booke of God:
Again, though God have promised forgiveness to true repentant Sinners, yet hath he not promised Repentance to every sinner, that every sinner shall Repent when he lust, we find not that in all the book of God:
av, cs np1 vhb vvn n1 p-acp j j n2, av vhz pns31 xx vvn n1 p-acp d n1, cst d n1 vmb vvb c-crq pns31 n1, pns12 vvb xx d p-acp d dt n1 pp-f np1:
but sleepe securely in their sinnes, that he will come vpon them suddenly, yea, so as he wil be sure to find them sleeping, the Lord threatened the Church of Sardi, that he would come vpon her as a theef, who watcheth his time,
but sleep securely in their Sins, that he will come upon them suddenly, yea, so as he will be sure to find them sleeping, the Lord threatened the Church of Sardi, that he would come upon her as a thief, who watches his time,
and commeth when men are a sleepe, yea more then that, for the theefe by making a noyse happily awaketh those that are lodged in the house that he breakes into;
and comes when men Are a sleep, yea more then that, for the thief by making a noise happily awakes those that Are lodged in the house that he breaks into;
In the next place in that the Apostle saith that the end of our knowledge of the will of God must be a walking woorthy of the Lorde, that is as becommeth such as are called by the Gospell to be his children, we are taught that we must frame and portion out our liues according to the measure of Gods mercy towards vs, we hauing receiued mercy from the Lord, wee must walke according to the measure of mercy:
In the next place in that the Apostle Says that the end of our knowledge of the will of God must be a walking worthy of the Lord, that is as becomes such as Are called by the Gospel to be his children, we Are taught that we must frame and portion out our lives according to the measure of God's mercy towards us, we having received mercy from the Lord, we must walk according to the measure of mercy:
if we perswade our selues wee haue so great mercy vouchsafed vs, as to bee the sonnes and daughters of God, we must lead our liues in a proportionable measure of holinesse and obedience,
if we persuade our selves we have so great mercy vouchsafed us, as to be the Sons and daughters of God, we must led our lives in a proportionable measure of holiness and Obedience,
as it becommeth Saints, there is the ground of his exhortation, that hauing receiued so great mercy and grace to be Saints, we are to walke as is fitting the Saints of God,
as it becomes Saints, there is the ground of his exhortation, that having received so great mercy and grace to be Saints, we Are to walk as is fitting the Saints of God,
so we should render to the Lord the fruit of his mercy bestowed vpon vs, and that is repentance, a renouncing of all vngodlinesse, and a liuing soberly and righteously,
so we should render to the Lord the fruit of his mercy bestowed upon us, and that is Repentance, a renouncing of all ungodliness, and a living soberly and righteously,
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And this is a duety of great good vse and consequence, if it were thought on and remembred, it would hould vs backe from many notorious sinnes, would men be so prophane? would they break out into such blasphemous oathes, such cursed speaking, such drunkennesse, such filthinesse as many doe,
And this is a duty of great good use and consequence, if it were Thought on and remembered, it would hold us back from many notorious Sins, would men be so profane? would they break out into such blasphemous Oaths, such cursed speaking, such Drunkenness, such filthiness as many do,
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if they did keepe in their mind a register, and remembrance of Gods mercies and fauours towards them in their bodies and soules, in their friends, in their countrey, in their magistrates, in their ministers or any other way;
if they did keep in their mind a register, and remembrance of God's Mercies and favours towards them in their bodies and Souls, in their Friends, in their country, in their Magistrates, in their Ministers or any other Way;
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no doubtlesse, if such persons as are carried with violence against their neighbours to smite them with the venom of their railing and slanderous tongues, would but call to minde when they are in their heate;
not doubtless, if such Persons as Are carried with violence against their neighbours to smite them with the venom of their railing and slanderous tongues, would but call to mind when they Are in their heat;
and their raging and madde mood the Lords mercy towards themselues, how the Lord hath dealt with them in great mercy, both in their creation and preseruation,
and their raging and mad mood the lords mercy towards themselves, how the Lord hath dealt with them in great mercy, both in their creation and preservation,
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should such a man as I flee, so they would say, should such a man or such a woman as I that haue receiued so great mercy from the Lord, should I so farre forget the Lords mercy,
should such a man as I flee, so they would say, should such a man or such a woman as I that have received so great mercy from the Lord, should I so Far forget the lords mercy,
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no, no, I will rather suffer any iniury then I will doe such wickednesse and sinne against my gratious and mercifull God, this no doubt would be the fruit of the remembrance of this duety, let vs then bee carefull to remember and thinke vpon it, that we are to walke in a measure of holinesse answerable to Gods mercy towards vs,
no, no, I will rather suffer any injury then I will do such wickedness and sin against my gracious and merciful God, this no doubt would be the fruit of the remembrance of this duty, let us then be careful to Remember and think upon it, that we Are to walk in a measure of holiness answerable to God's mercy towards us,
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but hauing reference and respect to that which (goes before the walking worthy of the Lord,) they may well be thus rendred, to his liking in all things, to the pleasing of him in all things.
but having Referente and respect to that which (Goes before the walking worthy of the Lord,) they may well be thus rendered, to his liking in all things, to the pleasing of him in all things.
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Now to please the Lord is (in a word) to obey the will of the Lord, according to that comparatiue speech, where we see, that to please the Lord, is to obey the will of the Lord (in all things) that is in thought, word, and deede.
Now to please the Lord is (in a word) to obey the will of the Lord, according to that comparative speech, where we see, that to please the Lord, is to obey the will of the Lord (in all things) that is in Thought, word, and deed.
and if we faile in any things, (as we cannot chuse but faile in many things) yet we so endeauouring the Lord accepts our imperfect obedience in Christ, in and by whom the weake obedience of true beleeuers is accepted as the Apostle saith,
and if we fail in any things, (as we cannot choose but fail in many things) yet we so endeavouring the Lord accepts our imperfect Obedience in christ, in and by whom the weak Obedience of true believers is accepted as the Apostle Says,
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thus then are these words to be conceiued, as if the Apostle had sayd, euen to the hearty and sincere throgh imperfect obedience of the will of God, in thoght word and deed, which is pleasing vnto him by the mitigation and moderation of the Gospell, whereby the Lord doth moderate the rigour of the Law,
thus then Are these words to be conceived, as if the Apostle had said, even to the hearty and sincere through imperfect Obedience of the will of God, in Thought word and deed, which is pleasing unto him by the mitigation and moderation of the Gospel, whereby the Lord does moderate the rigour of the Law,
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In that the Apostle doth deliuer the sincere obedience of true beleeuers vnder the title and terme, not of satisfying but of pleasing the Lord, and that onely in Christ:
In that the Apostle does deliver the sincere Obedience of true believers under the title and term, not of satisfying but of pleasing the Lord, and that only in christ:
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our true and most sincere obedience to the will of God, is not able to stand without reproofe in the sight of God, the greatest and highest degree of excellency it can reach vnto, is in Christ to please the Lord.
our true and most sincere Obedience to the will of God, is not able to stand without reproof in the sighed of God, the greatest and highest degree of excellency it can reach unto, is in christ to please the Lord.
Wee shall finde that the Apostle doth often inculcate and beat vpon this point that our walking as becommeth vs, doth please the Lord, but neuer that it doth satisfie his iustice.
we shall find that the Apostle does often inculcate and beatrice upon this point that our walking as becomes us, does please the Lord, but never that it does satisfy his Justice.
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The cauill of the Papists on that place is not woorth the answering; they make (promeretur) to haue a passiue signification, and so no latine word, but a barbarous tearme.
The cavil of the Papists on that place is not worth the answering; they make (promeretur) to have a passive signification, and so no latin word, but a barbarous term.
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then it cannot please God, for say they, shall we say, that a sinnefull worke is a pleasing sacrifice to God, that is blasphemy, the Lord hates sinne and all sinnefull workes,
then it cannot please God, for say they, shall we say, that a sinful work is a pleasing sacrifice to God, that is blasphemy, the Lord hates sin and all sinful works,
and it still remaines a truth, that the most our best obedience can be aduanced vnto, is to bee pleasing to God, this must serue to enforme our iudgements,
and it still remains a truth, that the most our best Obedience can be advanced unto, is to be pleasing to God, this must serve to inform our Judgments,
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and to strengthen vs against the contrary opinion of the Papists, who hold and teach, that the obedience of beleeuers doth answer the iustice of God, and make them more iust in the sight of God.
and to strengthen us against the contrary opinion of the Papists, who hold and teach, that the Obedience of believers does answer the Justice of God, and make them more just in the sighed of God.
howsoeuer we cannot reach to that perfection to please God in al things, yet it must be the purpose of our hearts, we must purpose to please him in all things,
howsoever we cannot reach to that perfection to please God in all things, yet it must be the purpose of our hearts, we must purpose to please him in all things,
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It is said of Iosias that he turned to God according to the whole Law, and of Zachary and Elizabeth, that they walked in all the commaundements of God:
It is said of Iosias that he turned to God according to the Whole Law, and of Zachary and Elizabeth, that they walked in all the Commandments of God:
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which is not to be vnderstood as that they kept the law in perfection, but in the purpose of their hart, they did not wittingly breake the commandements of God,
which is not to be understood as that they kept the law in perfection, but in the purpose of their heart, they did not wittingly break the Commandments of God,
First because the commandements of God are so conioyned and linked together, as the transgression of one is the breaking of all, for he that breakes one is guilty of all.
First Because the Commandments of God Are so conjoined and linked together, as the Transgression of one is the breaking of all, for he that breaks one is guilty of all.
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so long as we liue in the manifest breach of any commandement of God, though it bee only known to our selues, our consciences will not be setled, it will at one time or other rise vp & condemn vs,
so long as we live in the manifest breach of any Commandment of God, though it be only known to our selves, our Consciences will not be settled, it will At one time or other rise up & condemn us,
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The vse of this point may be this, are good works fruits of faith, then it is erroneous, nay, very absurd, to say as the Papists doe, that they are the forme and life of faith, not to make faith to be faith,
The use of this point may be this, Are good works fruits of faith, then it is erroneous, nay, very absurd, to say as the Papists do, that they Are the Form and life of faith, not to make faith to be faith,
& if our conscience condemne vs, God is greater and knoweth all things, if then we would not be in continuall doubt of our owne saluation, which is a fearefull step to desparation, let vs put on a goodly purpose of hart to please God in all things, both in thought, word and deed.
& if our conscience condemn us, God is greater and Knoweth all things, if then we would not be in continual doubt of our own salvation, which is a fearful step to Desperation, let us put on a goodly purpose of heart to please God in all things, both in Thought, word and deed.
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so we are to bring forth good workes, and to be fruitfull, is to bring forth good works, that is to say, holy and good actions, for good workes are opposed to actuall sinne, wee finde them proposed vnder the name of actuall righteousnesse,
so we Are to bring forth good works, and to be fruitful, is to bring forth good works, that is to say, holy and good actions, for good works Are opposed to actual sin, we find them proposed under the name of actual righteousness,
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whereas the Apostle saith further (in all) his meaning is in all sorts of good works, inward & outward in body and minde, to insist in the Apostles own similitude,
whereas the Apostle Says further (in all) his meaning is in all sorts of good works, inward & outward in body and mind, to insist in the Apostles own similitude,
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first, we are to marke that the Apostle hauing testified the faith of the Colossians, heere he faith, that he prayed further for them, that they might be fruitfull in all good workes, whence wee may conclude, that good workes follow faith,
First, we Are to mark that the Apostle having testified the faith of the colossians, Here he faith, that he prayed further for them, that they might be fruitful in all good works, whence we may conclude, that good works follow faith,
Now this is very grosse, who knowes not that it is contrary to all reason, being contrary to the course of nature, to say, that the fruit giues life to the tree, euery man that knowes anie thing can say to the contrary, that the tree giues life to the fruit,
Now this is very gross, who knows not that it is contrary to all reason, being contrary to the course of nature, to say, that the fruit gives life to the tree, every man that knows any thing can say to the contrary, that the tree gives life to the fruit,
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so saith giues life to good workes, not good workes to faith, to make it auaileable to iustification, the life and forme of faith, by which it is effectuall to iustifie, is speciall affiance and trust on Gods mercy in Christ,
so Says gives life to good works, not good works to faith, to make it available to justification, the life and Form of faith, by which it is effectual to justify, is special affiance and trust on God's mercy in christ,
yet doe they not concurre with faith to the forming of it in the act of iustification, they hauing relation to faith as fruits, they onely as fruits declare it to be effectuall in it selfe, they giue not life vnto it.
yet do they not concur with faith to the forming of it in the act of justification, they having Relation to faith as fruits, they only as fruits declare it to be effectual in it self, they give not life unto it.
In the next place in that the Apostle is not content to say, (that ye might walke worthy of the Lord) but hee addes bringing forth as being fruitfull, we are taught that our obedience must not be only inward and habituall, we must not content our selues with the hauing of any grace, be it neuer so excellent, be it faith or the feare of God,
In the next place in that the Apostle is not content to say, (that you might walk worthy of the Lord) but he adds bringing forth as being fruitful, we Are taught that our Obedience must not be only inward and habitual, we must not content our selves with the having of any grace, be it never so excellent, be it faith or the Fear of God,
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and yeeld comfort to the owners, so our obedience and subiection to Gods will and grace wrought in vs, must shew it selfe in the fruits of it, to the glory of God,
and yield Comfort to the owners, so our Obedience and subjection to God's will and grace wrought in us, must show it self in the fruits of it, to the glory of God,
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yea, so planted, as that in respect of their rooting they feel not when the heat commeth, & the yeere of drought cannot make them cease yeelding fruit.
yea, so planted, as that in respect of their rooting they feel not when the heat comes, & the year of drought cannot make them cease yielding fruit.
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Thus it is with all Gods children, & thus it ought to bee with all of vs, that haue anie grace wrought in vs, we are to manifest in the fruits of grace,
Thus it is with all God's children, & thus it ought to be with all of us, that have any grace wrought in us, we Are to manifest in the fruits of grace,
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& there is great reason for this, for why? the Lord will haue his grace that is in vs, known both to our selues & others, that is the end of al the Lords dealing with vs, either by prosperity or aduersity, to discouer what is within vs, what grace there is in our hearts;
& there is great reason for this, for why? the Lord will have his grace that is in us, known both to our selves & Others, that is the end of all the lords dealing with us, either by Prosperity or adversity, to discover what is within us, what grace there is in our hearts;
but by the fruits of grace, and therefore the grace that is wrought in vs, must appeare in the fruits of it, the feare of God must shew it selfe in the fruits of it,
but by the fruits of grace, and Therefore the grace that is wrought in us, must appear in the fruits of it, the Fear of God must show it self in the fruits of it,
vnlesse it appeare in the fruits, the Lord sayth to Abraham, when he saw his willingnesse to offer his son in sacrifice, now I know that thou fearest me, seeing for my sake thou hast not spared thine onely sonne:
unless it appear in the fruits, the Lord say to Abraham, when he saw his willingness to offer his son in sacrifice, now I know that thou Fearest me, seeing for my sake thou hast not spared thine only son:
againe, we must know if we content our selues with the habite of righteousnesse in the hauing of any grace in our hearts, the Papists shall rise vp in iudgement against vs,
again, we must know if we content our selves with the habit of righteousness in the having of any grace in our hearts, the Papists shall rise up in judgement against us,
for they walke after their lusts, they shew the corruption of their hearts in all cursed fruits of impiety and sinne, let it then be a shame for vs to be behind them;
for they walk After their Lustiest, they show the corruption of their hearts in all cursed fruits of impiety and sin, let it then be a shame for us to be behind them;
let as many of vs as perswade our selues wee are religious and fearing God, be stirred vp to expresse the power and fruit of our religion and feare, that so the Lord may acknowledge his owne grace in vs, wrought by his owne good Spirit,
let as many of us as persuade our selves we Are religious and fearing God, be stirred up to express the power and fruit of our Religion and Fear, that so the Lord may acknowledge his own grace in us, wrought by his own good Spirit,
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Note we further, the Apostle saith, fruitfull in all good workes, whence we are taught that wee are to expresse the grace that is in vs by all good fruits,
Note we further, the Apostle Says, fruitful in all good works, whence we Are taught that we Are to express the grace that is in us by all good fruits,
Hence the Papists take occasion to wrangle and to reason against that truth taught by our Church, that the best workes of beleeuers are stained with sinne,
Hence the Papists take occasion to wrangle and to reason against that truth taught by our Church, that the best works of believers Are stained with sin,
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but if they were infected with sinne, they could not be truely called good, for it can be no good worke that faileth either in substance or in circumstance,
but if they were infected with sin, they could not be truly called good, for it can be no good work that Faileth either in substance or in circumstance,
and good as they come from grace, and the root of Faith, & the infection they receiue by our corruption, intermedling in the doing of them doth not prooue that they are not truly good,
and good as they come from grace, and the root of Faith, & the infection they receive by our corruption, intermeddling in the doing of them does not prove that they Are not truly good,
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The last words of this verse containe the effect of fruitfulnesse, in good workes, namely a further measure of illumination and knowledge of God, we are to vnderstand knowledge of things to be beleeued concerning God, either touching his Essence, attributes,
The last words of this verse contain the Effect of fruitfulness, in good works, namely a further measure of illumination and knowledge of God, we Are to understand knowledge of things to be believed Concerning God, either touching his Essence, attributes,
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for these wordes haue reference to that in the 6. verse (truly knew the grace of God) the first thing weare to obserue from them, is from the dependance of them, with the words going before, in that the Apostle saith, being fruitful in al good works,
for these words have Referente to that in the 6. verse (truly knew the grace of God) the First thing wear to observe from them, is from the dependence of them, with the words going before, in that the Apostle Says, being fruitful in all good works,
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& so increasing in the knowledge of God, we are taught that fruitfulnes in good works, it brings forth a further measure of diuine & sauing knowledge, good life increaseth sauing knowledge of God, he that is fruitfull in good works, he feedes vpon his owne works,
& so increasing in the knowledge of God, we Are taught that fruitfulness in good works, it brings forth a further measure of divine & Saving knowledge, good life increases Saving knowledge of God, he that is fruitful in good works, he feeds upon his own works,
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and this may further be confirmed by Scripture, saith our Sauiour, if anie man doe the will of God, hee shall know of the doctrine whether it be of God;
and this may further be confirmed by Scripture, Says our Saviour, if any man do the will of God, he shall know of the Doctrine whither it be of God;
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What man is he that feareth the Lord? him will he teach the way that he shall chuse, and verse 14. the secret of the Lord is reuealed to them that feare him:
What man is he that fears the Lord? him will he teach the Way that he shall choose, and verse 14. the secret of the Lord is revealed to them that Fear him:
so the practise of holy duties, doth helpe and strengthen vnderstanding of holy precepts. Secondly, the more holie we are, the neerer we come to the nature of God,
so the practice of holy duties, does help and strengthen understanding of holy Precepts. Secondly, the more holy we Are, the nearer we come to the nature of God,
but doe they rebound backe to our selues, euen to this vse also, to a further encrease of sauing knowledge, learne the right method and order of proceeding.
but do they rebound back to our selves, even to this use also, to a further increase of Saving knowledge, Learn the right method and order of proceeding.
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then bee a doer of that thou knowest already, and thou shalt be blessed in thy deed as Iames speakes, cap. 1.24. thou shalt finde a blessing on thy good work, to bring forth a further measure of knowledge.
then be a doer of that thou Knowest already, and thou shalt be blessed in thy deed as James speaks, cap. 1.24. thou shalt find a blessing on thy good work, to bring forth a further measure of knowledge.
and seducers, and perish together with them, let vs labour to encrease in knowledge, and holy vnderstanding, that we may find the truth, hold the truth, walke in the truth,
and seducers, and perish together with them, let us labour to increase in knowledge, and holy understanding, that we may find the truth, hold the truth, walk in the truth,
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as thou hast not reformed that sinne of thine, whereof thou hast often beene conuinced, be it pride, couetousnesse, &c. I dare be bold to tell thee it is not possible, thou shalt finde that the Lord will punish thy fruitlesse hearing, with dulnesse and hardnes of heart.
as thou hast not reformed that sin of thine, whereof thou hast often been convinced, be it pride, covetousness, etc. I Dare be bold to tell thee it is not possible, thou shalt find that the Lord will Punish thy fruitless hearing, with dulness and hardness of heart.
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A scorner seeketh wisedome and findeth it not, or shee will not be found, for so much doth the holy ghost imply in that sentence, that the grace of Gods spirit estrangeth it selfe, not onely from such as scorne and deride religion,
A scorner seeks Wisdom and finds it not, or she will not be found, for so much does the holy ghost imply in that sentence, that the grace of God's Spirit estrangeth it self, not only from such as scorn and deride Religion,
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The wordes themselues doe further offer vnto vs this poynt of instruction, being the very matter and substance of them, that we are to goe on from one measure of sauing knowledge to another, we are to encrease in the knowledge of God.
The words themselves do further offer unto us this point of instruction, being the very matter and substance of them, that we Are to go on from one measure of Saving knowledge to Another, we Are to increase in the knowledge of God.
This truth appeares both in generall, that we are to grow in grace, and in speciall, that wee are to grow in the knowledge of God, in one and the same sentence, grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ:
This truth appears both in general, that we Are to grow in grace, and in special, that we Are to grow in the knowledge of God, in one and the same sentence, grow in grace and in the knowledge of our Lord and Saviour Iesus christ:
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This verse is a continuance of the Apostles answer to the doubt arising from the first words of the former verse, where the Apostle saith, he praied for the Colossians that they might walke worthy of the Lord.
This verse is a Continuance of the Apostles answer to the doubt arising from the First words of the former verse, where the Apostle Says, he prayed for the colossians that they might walk worthy of the Lord.
And withall the Apostle layes downe the efficient cause and beginning of that strength, namely the glorious power of God, together with the vse of it in two particulars,
And withal the Apostle lays down the efficient cause and beginning of that strength, namely the glorious power of God, together with the use of it in two particulars,
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namely in patience and long suffering (vnto all patience and long suffering) and further makes knowen the quality and condition of these two things in the last word (ioyfulnesse) these are the generall parts of this verse.
namely in patience and long suffering (unto all patience and long suffering) and further makes known the quality and condition of these two things in the last word (joyfulness) these Are the general parts of this verse.
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Come wee to the words of it, and first of these wordes (strengthened with all might) through his glorious power, by might is meant inward ability of mind and will,
Come we to the words of it, and First of these words (strengthened with all might) through his glorious power, by might is meant inward ability of mind and will,
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and by all might, is meant all kind of inward strength, answerable to the quality or multiplicity of trials and affections (glorious power) by power wee are to vnderstand the actuall power of God, and that not generall, whereby he effecteth what he willeth.
and by all might, is meant all kind of inward strength, answerable to the quality or Multiplicity of trials and affections (glorious power) by power we Are to understand the actual power of God, and that not general, whereby he Effecteth what he wills.
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as thus then these first words are to be conceiued, strengthened with all kinde of inward ability of mind and will, through the actuall power of God, which worketh grace in them that beleeue, to the speciall manifestation of his glory.
as thus then these First words Are to be conceived, strengthened with all kind of inward ability of mind and will, through the actual power of God, which works grace in them that believe, to the special manifestation of his glory.
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as before, (being fruitfull) and increasing, but in the time past (strengthened) whence we may gather this point of instruction that strength to beare affliction must not onely shew it selfe in time of affliction, but it must be prouided aforehand, wee must bee well appointed and furnished with strength against the time of trouble, which must shew it selfe in bearing of it with patience.
as before, (being fruitful) and increasing, but in the time passed (strengthened) whence we may gather this point of instruction that strength to bear affliction must not only show it self in time of affliction, but it must be provided aforehand, we must be well appointed and furnished with strength against the time of trouble, which must show it self in bearing of it with patience.
and put on the compleat armour of God, that wee may be able to stand against the assaults of the Diuell, and verse 13. For this cause (saith he) take vnto you the whole armour of God, that wee may bee able to resist in the euill day, that is either of temptation or affliction, it is worthy obseruation to this purpose, that our Sauiour saith, possesse your soules in patience, patience and strength to beare afflictions must bee ours, not by vsurpation nor yet by lawfull vse and occupation,
and put on the complete armour of God, that we may be able to stand against the assaults of the devil, and verse 13. For this cause (Says he) take unto you the Whole armour of God, that we may be able to resist in the evil day, that is either of temptation or affliction, it is worthy observation to this purpose, that our Saviour Says, possess your Souls in patience, patience and strength to bear afflictions must be ours, not by usurpation nor yet by lawful use and occupation,
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as a thing borrowed for the present, but by iust title and possession, we must haue it of our owne, we must be prouided of it to vse when time shall serue,
as a thing borrowed for the present, but by just title and possession, we must have it of our own, we must be provided of it to use when time shall serve,
and the reason and ground of this is, because wee cannot haue it at any time when we please, the very light of nature teacheth men to prouide things of speciall vse a forehand, which they cannot easily come by,
and the reason and ground of this is, Because we cannot have it At any time when we please, the very Light of nature Teaches men to provide things of special use a forehand, which they cannot Easily come by,
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for prouision is made by meanes, some may desire more speciall direction in this case, what meanes may bee vsed to furnish themselues with strength against the time of trouble and affliction;
for provision is made by means, Some may desire more special direction in this case, what means may be used to furnish themselves with strength against the time of trouble and affliction;
but there be two things that peculiarly serue as speciall meanes to this purpose, to furnish vs and giue vs possession of strength against the time of trouble and affliction, the first is a frequent and serious consideration of the manner of our tenure, in what sort we hold and enioy the good things of this life, health, wealth and such like, that it is conditional, that we hold them with condition of the crosse, with a limitation of Gods correction, wee must often thinke on it, that the promise made that such as feare the Lord shall eat the good things of the land, is with condition of the Lords triall and correction that they shal eat them;
but there be two things that peculiarly serve as special means to this purpose, to furnish us and give us possession of strength against the time of trouble and affliction, the First is a frequent and serious consideration of the manner of our tenure, in what sort we hold and enjoy the good things of this life, health, wealth and such like, that it is conditional, that we hold them with condition of the cross, with a limitation of God's correction, we must often think on it, that the promise made that such as Fear the Lord shall eat the good things of the land, is with condition of the lords trial and correction that they shall eat them;
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and euer good to his children, and if this bee thought vpon and setled, it will furnish our hearts with a notable measure of Christian courage and fortitude, we shall finde our selues enabled with Iobs strength, to beare the greatest affliction, these two things then must bee thought vpon and remembred, that our hold of the good things of this life is conditional;
and ever good to his children, and if this be Thought upon and settled, it will furnish our hearts with a notable measure of Christian courage and fortitude, we shall find our selves enabled with Jobs strength, to bear the greatest affliction, these two things then must be Thought upon and remembered, that our hold of the good things of this life is conditional;
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and know withall that for want of this preparation, when affliction comes we shall either grow impatient and seek vnlawfull means, or else haue (it may be) a boldnesse,
and know withal that for want of this preparation, when affliction comes we shall either grow impatient and seek unlawful means, or Else have (it may be) a boldness,
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and desperately hardy, but wee shall not bee able to bee bold with consideration as the preacher hath taught vs. In the day of wealth be of good comfort,
and desperately hardy, but we shall not be able to be bold with consideration as the preacher hath taught us In the day of wealth be of good Comfort,
and in the day of affliction consider, that is, consider the author and vse of thy affliction, let vs then often thinke vpon our hould of the goods of this life,
and in the day of affliction Consider, that is, Consider the author and use of thy affliction, let us then often think upon our hold of the goods of this life,
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but seeing there are manifolde, yea a thousand fold, many and great troubles, our strength must be answerable I might heere runne into a large field & speak much of the afflictions of Gods children,
but seeing there Are manifold, yea a thousand fold, many and great Troubles, our strength must be answerable I might Here run into a large field & speak much of the afflictions of God's children,
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but our hearts must also be furnished with strength, as we vse to say, that a man that endures any paine stoutly and vnappalled, hee is a man of a stout heart:
but our hearts must also be furnished with strength, as we use to say, that a man that endures any pain stoutly and unappalled, he is a man of a stout heart:
so indeed it may truly be said, when any affliction is borne with patience and comfort, that the heart is stablished with Christian courage, wee must not onely know that the good things of this life are held with a condition of the crosse,
so indeed it may truly be said, when any affliction is born with patience and Comfort, that the heart is established with Christian courage, we must not only know that the good things of this life Are held with a condition of the cross,
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but we must in preparation of heart be ready willingly to forgo these good things and be fully assured in our hearts of Gods loue towards vs, howsoeuer hee deale with vs though hee should kill vs as Iob speakes;
but we must in preparation of heart be ready willingly to forgo these good things and be Fully assured in our hearts of God's love towards us, howsoever he deal with us though he should kill us as Job speaks;
and to be at all points prouided against impatiency, for indeed it is the right way to be strengthened against any sinne, to haue the heart stablished with grace;
and to be At all points provided against impatiency, for indeed it is the right Way to be strengthened against any sin, to have the heart established with grace;
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because they are not ordained of God they are not blessed, but by casting out of the heart distrust of Gods prouidence and too much loue of this world, that is the way to keepe out couetousnesse,
Because they Are not ordained of God they Are not blessed, but by casting out of the heart distrust of God's providence and too much love of this world, that is the Way to keep out covetousness,
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and to be fully assured of Gods vnchangeable loue towards vs, and to helpe vs forward in this duty, consider wee, that when affliction comes it will trie our strength whether our strength bee onely in our heads or sunke downe and settled in our hearts or no,
and to be Fully assured of God's unchangeable love towards us, and to help us forward in this duty, Consider we, that when affliction comes it will try our strength whither our strength be only in our Heads or sunk down and settled in our hearts or no,
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whether weakenesse or strength, we know it made a difference betweene Iob and his wife in this kind though both of them were happily strong aforehand in their measure of vnderstanding touching the nature, author,
whither weakness or strength, we know it made a difference between Job and his wife in this kind though both of them were happily strong aforehand in their measure of understanding touching the nature, author,
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so it will doe with vs, and therefore it behooueth vs to labour to bee strengthened with all might, that when triall of affliction comes, it may not shame vs, laying open our weaknesse to all the world, pray wee euer with Dauid that our hearts may bee sound, that we be not ashamed, sound without halting & dissembling, sound without distrust, the roote of grudging and complaining, that so wee may bee sound and strong both in mind and heart,
so it will do with us, and Therefore it behooveth us to labour to be strengthened with all might, that when trial of affliction comes, it may not shame us, laying open our weakness to all the world, pray we ever with David that our hearts may be found, that we be not ashamed, found without halting & dissembling, found without distrust, the root of grudging and complaining, that so we may be found and strong both in mind and heart,
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Come we to the efficient and beginning of strength to beare all afflictions, namely the glorious power of God, that is his actuall power, whence first briefely obserue wee that the actuall power of God, doth not onely worke vppon the will of man by changing it in the first conuersion, which the Papists denie, who say it is in the power of mans will, either to receiue or refuse grace offered, cleane contrary to many places of Scripture.
Come we to the efficient and beginning of strength to bear all afflictions, namely the glorious power of God, that is his actual power, whence First briefly observe we that the actual power of God, does not only work upon the will of man by changing it in the First conversion, which the Papists deny, who say it is in the power of men will, either to receive or refuse grace offered, clean contrary to many places of Scripture.
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But hence it appeares that the power of God doth not onely worke vppon the will in the first conuersion, but doth likewise afterward worke strength in them that beleeue,
But hence it appears that the power of God does not only work upon the will in the First conversion, but does likewise afterwards work strength in them that believe,
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which in his members is a continued power, working strength and hability in them, and neuer wholly interrupted, it is not any vertue or excellency in faith it selfe,
which in his members is a continued power, working strength and hability in them, and never wholly interrupted, it is not any virtue or excellency in faith it self,
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or as the originall word is, being military, wee are guarded as with a strong garrison by the power of God, by which our faith is fenced and fortified against all hostility,
or as the original word is, being military, we Are guarded as with a strong garrison by the power of God, by which our faith is fenced and fortified against all hostility,
as many as are begotten to a liuely hope, by the resurrection of Iesus Christ, that our faith shall stand and neuer be quelled in the greatest trials, it beeing supported, strengthened and guarded by the omnipotent actuall power of God;
as many as Are begotten to a lively hope, by the resurrection of Iesus christ, that our faith shall stand and never be quelled in the greatest trials, it being supported, strengthened and guarded by the omnipotent actual power of God;
we are further to obserue that the power and strength by which we stand vpright in the time of trouble and beare with patience any affliction, is not of our selues,
we Are further to observe that the power and strength by which we stand upright in the time of trouble and bear with patience any affliction, is not of our selves,
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Hence it is that the Apostle saith of himselfe, that he was enabled and prouided of strength, to endure any condition of life, to bee full and to bee hungry, to abound and to haue want:
Hence it is that the Apostle Says of himself, that he was enabled and provided of strength, to endure any condition of life, to be full and to be hungry, to abound and to have want:
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not by any power of himselfe, but by the helpe of Christ, and againe wee shall find, that the dearest seruants of God, such as haue had great measure of strength to beare afflictions,
not by any power of himself, but by the help of christ, and again we shall find, that the dearest Servants of God, such as have had great measure of strength to bear afflictions,
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if the Lord did but a little withdraw his hand from them, their weakenesse hath then appeared, wee see it in Iob who whilst hee had the power of God, to support and strengthen him, was able in his greatest extremity,
if the Lord did but a little withdraw his hand from them, their weakness hath then appeared, we see it in Job who while he had the power of God, to support and strengthen him, was able in his greatest extremity,
This serues to discouer vnto vs a notable vntruth, and errour of the Papists, who teach that wee may in this life haue in vs such perfection of inherent righteousnesse,
This serves to discover unto us a notable untruth, and error of the Papists, who teach that we may in this life have in us such perfection of inherent righteousness,
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and to say we haue such perfection of goodnes in vs, as is able to keep vs from such transgression, is to make our inherent righteousnes, stronger then euer was in Adam, in the time of innocency,
and to say we have such perfection of Goodness in us, as is able to keep us from such Transgression, is to make our inherent righteousness, Stronger then ever was in Adam, in the time of innocency,
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nay, it is to ascribe vnto vs that which is proper to God alone, for he onely cannot possibly sinne, by reason of absolute and infinite goodnes in himselfe,
nay, it is to ascribe unto us that which is proper to God alone, for he only cannot possibly sin, by reason of absolute and infinite Goodness in himself,
Againe, is the strength by which wee stand in time of triall, not of our owne but from the Lord, then let euery one learne to follow the exhortation of the Apostle in time of triall and affliction, to be strong in the Lord,
Again, is the strength by which we stand in time of trial, not of our own but from the Lord, then let every one Learn to follow the exhortation of the Apostle in time of trial and affliction, to be strong in the Lord,
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and in the power of his might, some may say, how is that to be done? how shall I that am a weake creature, bee strong in the Lord? the holy Ghost hath taught thee, that by faith, of weake, thou maist be made strong, get thou hold of the glorious working power of God by faith,
and in the power of his might, Some may say, how is that to be done? how shall I that am a weak creature, be strong in the Lord? the holy Ghost hath taught thee, that by faith, of weak, thou Mayest be made strong, get thou hold of the glorious working power of God by faith,
We read of Stephen, when his persecutors were raging mad against him, that in the midst of their violence, his eye was in Heauen, his faith pierced the clouds,
We read of Stephen, when his persecutors were raging mad against him, that in the midst of their violence, his eye was in Heaven, his faith pierced the Clouds,
if wee be able by our faith to breake through the cloud of our affliction, that in the sence of flesh and bloud seemes to separate betweene God and vs, and to apprehend the glorious power of God:
if we be able by our faith to break through the cloud of our affliction, that in the sense of Flesh and blood seems to separate between God and us, and to apprehend the glorious power of God:
and consider we what comfort is to beleeuers in apprehending the power of God, what rest and peace there is, in relying vpon it, it is worthy obseruation, that wee find that the Lord sayth,
and Consider we what Comfort is to believers in apprehending the power of God, what rest and peace there is, in relying upon it, it is worthy observation, that we find that the Lord say,
Againe, let vs raise vp our hearts to rest by faith on the power of the Lord, to giue strength in time of trouble, vpon our owne former experience of his power, no doubt there is neuer a one of vs,
Again, let us raise up our hearts to rest by faith on the power of the Lord, to give strength in time of trouble, upon our own former experience of his power, no doubt there is never a one of us,
& be strong in the power of his might, this was Dauids argument of comfort, hee was discouraged and taken vp short by Saul, and told that he was a boy:
& be strong in the power of his might, this was David argument of Comfort, he was discouraged and taken up short by Saul, and told that he was a boy:
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and so to be strong in the Lord, that which we finde in this very text, that the actuall power of God working grace and strength, it serues much for the manifestation of the glory of God;
and so to be strong in the Lord, that which we find in this very text, that the actual power of God working grace and strength, it serves much for the manifestation of the glory of God;
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the Apostle saith, through his glorious power: therefore wee may be assured, if by faith we rest vpon the power of the Lord, that the Lord may aswell lose his power,
the Apostle Says, through his glorious power: Therefore we may be assured, if by faith we rest upon the power of the Lord, that the Lord may aswell loose his power,
Let these things be thought on, that it is comfortable to rest vpon the all-sufficient power of God, that our former experience of his power ought to assure vs of continuall supplie of strength,
Let these things be Thought on, that it is comfortable to rest upon the All-sufficient power of God, that our former experience of his power ought to assure us of continual supply of strength,
if by faith we still depend vpon him, and that his power working strength in them that beleeue, tendeth to speciall manifestation of his glory, which euer was,
if by faith we still depend upon him, and that his power working strength in them that believe, tendeth to special manifestation of his glory, which ever was,
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Come we to the vse of strength heere praied for, in two things laid downe in the words following (vnto all &c.) and the qualitie and condition of these two, (ioifulnesse) by patience we are to vnderstand a quiet subiection of our wils to the will and pleasure of God, in time of any pressure, crosse,
Come we to the use of strength Here prayed for, in two things laid down in the words following (unto all etc.) and the quality and condition of these two, (ioifulnesse) by patience we Are to understand a quiet subjection of our wills to the will and pleasure of God, in time of any pressure, cross,
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or doth foolishly charge God that he deales hardly with him, murmuring and complaining against him, the Apostle addes (to all patience) his meaning is to a quiet subiection of our willes to the will of God in any,
or does foolishly charge God that he deals hardly with him, murmuring and complaining against him, the Apostle adds (to all patience) his meaning is to a quiet subjection of our wills to the will of God in any,
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We must heere call to minde that this verse is a part of the Apostles answer to a doubt arising from the first words of the former verse, as we heard before;
We must Here call to mind that this verse is a part of the Apostles answer to a doubt arising from the First words of the former verse, as we herd before;
whence we may conclude and gather, that wee walke worthy of the Lord, to the pleasing of him in all things, not onely by being fruitfull in all good workes,
whence we may conclude and gather, that we walk worthy of the Lord, to the pleasing of him in all things, not only by being fruitful in all good works,
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And to prooue this a little further, know that the will of God reuealed in his word, especially in the word of the Gospell, teacheth not onely that good must bee done,
And to prove this a little further, know that the will of God revealed in his word, especially in the word of the Gospel, Teaches not only that good must be done,
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againe, we are to consider, that then wee walke worthy of the Lord, when according to the measure of grace giuen, our life is conformable to the life of Christ,
again, we Are to Consider, that then we walk worthy of the Lord, when according to the measure of grace given, our life is conformable to the life of christ,
thus must our obedience be, we must not only doe good, but suffer euill with patience, that we may be conformable to the death of Christ, as the Apostle speakes.
thus must our Obedience be, we must not only do good, but suffer evil with patience, that we may be conformable to the death of christ, as the Apostle speaks.
First, let this serue to beat downe the reasoning of corrupt flesh and bloud, and stop the slanderous mouthes of wicked Atheists, which commonly, vpon occasion of the affliction of the godly, are open to blaspheme God,
First, let this serve to beatrice down the reasoning of corrupt Flesh and blood, and stop the slanderous mouths of wicked Atheists, which commonly, upon occasion of the affliction of the godly, Are open to Blaspheme God,
And besides this vse of affliction, which is sufficient to silence backe-biting flesh, charging God with want of loue to his children, it serues further to many other good vses,
And beside this use of affliction, which is sufficient to silence backbiting Flesh, charging God with want of love to his children, it serves further to many other good uses,
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Againe, for the second vse, is it so that our walking worthy of the Lord, standeth not onely in doing good, but in suffering euill with patience? then let euery one learne, that it is but one halfe part of our dutie, to carry our selues well in time of prosperitie:
Again, for the second use, is it so that our walking worthy of the Lord, Stands not only in doing good, but in suffering evil with patience? then let every one Learn, that it is but one half part of our duty, to carry our selves well in time of Prosperity:
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be it that wee walke without publike offence, and happily doe much good, it is not enough, wee must also learne to obey the will of the Lord, in a patient and quiet subiection of our wils to his will in time of aduersitie, that is another principall part of our obedience:
be it that we walk without public offence, and happily do much good, it is not enough, we must also Learn to obey the will of the Lord, in a patient and quiet subjection of our wills to his will in time of adversity, that is Another principal part of our Obedience:
yet when affliction comes they find themselues defectiue in this part of obedience, their corruption doth breake out and shew it selfe in some impatient worde or behauiour:
yet when affliction comes they find themselves defective in this part of Obedience, their corruption does break out and show it self in Some impatient word or behaviour:
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And first to this purpose, consider we whence our affliction comes, euen from the good pleasure and appointment of the Lord, all men for the most part will confesse the world to be gouerned by the Lord,
And First to this purpose, Consider we whence our affliction comes, even from the good pleasure and appointment of the Lord, all men for the most part will confess the world to be governed by the Lord,
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then some accuse the vncertainty of the things of this life, some ascribe their affliction to their owne rashnes and want of heede, others againe haue their eye set vpon the wickednesse of enemies that afflict them, accusing and condemning them, which is a fault besides impatiency,
then Some accuse the uncertainty of the things of this life, Some ascribe their affliction to their own rashness and want of heed, Others again have their eye Set upon the wickedness of enemies that afflict them, accusing and condemning them, which is a fault beside impatiency,
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and acknowledge his good prouidence in our affliction, and that will make vs if any grace bee in vs in patience and silence to submit our selues to the will of the Lord,
and acknowledge his good providence in our affliction, and that will make us if any grace be in us in patience and silence to submit our selves to the will of the Lord,
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Secondly consider that by impatiency we are cruell to our selues, we weaken our selues and make that stronger against vs, which doth already torment vs, we adde affliction to our selues, in other things wee commonly loue our selues too much but in this we are cruel to our owne bowells,
Secondly Consider that by impatiency we Are cruel to our selves, we weaken our selves and make that Stronger against us, which does already torment us, we add affliction to our selves, in other things we commonly love our selves too much but in this we Are cruel to our own bowels,
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Let the consideration of these things stirre vs vp to a patient and quiet subiection of our wills to the will and pleasure of the Lord, that so wee may walke worthy of the Lord, both in prosperity and aduersity.
Let the consideration of these things stir us up to a patient and quiet subjection of our wills to the will and pleasure of the Lord, that so we may walk worthy of the Lord, both in Prosperity and adversity.
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for then, besides the rising vp and rebelling of his owne flesh, the deuill will be ready to suggest, that none whom God loues was euer so dealt withall;
for then, beside the rising up and rebelling of his own Flesh, the Devil will be ready to suggest, that none whom God loves was ever so dealt withal;
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That wee may therefore be strengthned against this subtiltie of Satan, and inabled with patience to beare great and long continued affliction, know that no such measure of affliction doth euer befall vs as hath beene laid on the Saints of God recorded in the Scripture, take one in stead of many, read and marke there affliction and an exceeding measure of it compassed round about, his reines cut, not spared, his gall powred vpon the ground, broken with one breaking vpon another,
That we may Therefore be strengthened against this subtlety of Satan, and enabled with patience to bear great and long continued affliction, know that no such measure of affliction does ever befall us as hath been laid on the Saints of God recorded in the Scripture, take one in stead of many, read and mark there affliction and an exceeding measure of it compassed round about, his reins Cut, not spared, his Gall poured upon the ground, broken with one breaking upon Another,
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Now our strength when it is at the greatest, is farre inferiour to the strength of Iob, Dauid, or Abraham, and therefore we must needs confesse our trials and troubles are far inferiour and short of theirs.
Now our strength when it is At the greatest, is Far inferior to the strength of Job, David, or Abraham, and Therefore we must needs confess our trials and Troubles Are Far inferior and short of theirs.
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and the most long continued affliction, that the Lord shall lay vpon vs. Come we to the last word (ioifulnesse) this (as we said) is the qualitie and condition of patience and long suffering. Our instruction hence is this;
and the most long continued affliction, that the Lord shall lay upon us Come we to the last word (ioifulnesse) this (as we said) is the quality and condition of patience and long suffering. Our instruction hence is this;
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Reasons of this are giuen first by Peter, because wee are in affliction conformable to Christ, reioice (saith he) in as much as yeare partakers of Christs sufferings.
Reasons of this Are given First by Peter, Because we Are in affliction conformable to christ, rejoice (Says he) in as much as year partakers of Christ sufferings.
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for affliction being sanctified, and sent as a testimonie of Gods loue towards his children, if wee with patience and comfort endure it, God in it and by it doth offer himselfe vnto vs,
for affliction being sanctified, and sent as a testimony of God's love towards his children, if we with patience and Comfort endure it, God in it and by it does offer himself unto us,
if then faith, patience and comfort can keepe the heart, hands, and eies vpwards, it is a manifest argument that the spirit of grace and strength doth rest vpon vs, making faith to triumph ouer the triall,
if then faith, patience and Comfort can keep the heart, hands, and eyes upwards, it is a manifest argument that the Spirit of grace and strength does rest upon us, making faith to triumph over the trial,
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The Apostle hauing finished the proeme and entrance of his Epistle, standing on a congratulation and comprecation from the third verse to this twelfth,
The Apostle having finished the proem and Entrance of his Epistle, standing on a congratulation and comprecation from the third verse to this twelfth,
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now hee enters vpon a summarie declaration of the doctrine of saluation from this verse to the 23. the generall proposition laid downe in these verses, is this, that saluation comes vnto vs from God the Father, by his Sonne Iesus Christ, true God and man,
now he enters upon a summary declaration of the Doctrine of salvation from this verse to the 23. the general proposition laid down in these Verses, is this, that salvation comes unto us from God the Father, by his Son Iesus christ, true God and man,
first, the effect wrought by God the Father, verse 12. Secondly, the manner how it was wrought, verse 13. In the twelfth verse we finde more specially a thanksgiuing to God (giuing thanke,) and the reason and ground of that in those words (which hath made, &c.) and the place of that inheritance in the last words (in light.) First, briefly examine we the words of the 12. verse, the word (Father) is heere to be taken personally,
First, the Effect wrought by God the Father, verse 12. Secondly, the manner how it was wrought, verse 13. In the twelfth verse we find more specially a thanksgiving to God (giving thank,) and the reason and ground of that in those words (which hath made, etc.) and the place of that inheritance in the last words (in Light.) First, briefly examine we the words of the 12. verse, the word (Father) is Here to be taken personally,
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for the first person in the Trinitie, because one person is conferd with another, and it standeth in relation to Christ (meet) that is, fit, sufficient,
for the First person in the Trinity, Because one person is conferred with Another, and it Stands in Relation to christ (meet) that is, fit, sufficient,
yet heere they translate it (worthie) labouring thereby to vphold their opinion of inherent worthinesse and condignitie deseruing saluation, which indeed cannot stand either with the proper signification of the word,
yet Here they translate it (worthy) labouring thereby to uphold their opinion of inherent worthiness and condignity deserving salvation, which indeed cannot stand either with the proper signification of the word,
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namely by effectuall vocation, iustification, and a measure of sanctification. (To be partakers) or to be a part (inheritance of the Saints) that is to say, life and glory, giuen as it were by lot (for the Apostle alludeth to the diuision of the land of Canaan) to them that are sanctified by faith (in light) that is to say, in the glorious kingdome of heauen,
namely by effectual vocation, justification, and a measure of sanctification. (To be partakers) or to be a part (inheritance of the Saints) that is to say, life and glory, given as it were by lot (for the Apostle alludeth to the division of the land of Canaan) to them that Are sanctified by faith (in Light) that is to say, in the glorious Kingdom of heaven,
First, we are to marke that the Apostle entring on the doctrine of saluation, and the consideration of the grace of God in the worke of redemption, he begins with thankesgiuing to God.
First, we Are to mark that the Apostle entering on the Doctrine of salvation, and the consideration of the grace of God in the work of redemption, he begins with thanksgiving to God.
and therefore in a word know we, that as many as haue any comfortable feeling of Gods grace in the worke of redemption, are thus affected, they neuer thinke or speake of it but with thanksgiuing,
and Therefore in a word know we, that as many as have any comfortable feeling of God's grace in the work of redemption, Are thus affected, they never think or speak of it but with thanksgiving,
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and to open the seales thereof, because thou wast killed, and hast redeemed vs to God by thy bloud out of euery, &c. It cannot chuse but in some measure be begun in this life,
and to open the Seals thereof, Because thou wast killed, and hast redeemed us to God by thy blood out of every, etc. It cannot choose but in Some measure be begun in this life,
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I come to the matter of the Apostles thankesgiuing (which hath made vs meete) comprehending vnder that generall (of making meet) as one speciall branch of it, the iustification of a sinner, wee may conclude that whome it pleaseth the Father to iustifie by his grace in Christ, to him he doth truly and really impute the righteousnesse of Christ,
I come to the matter of the Apostles thanksgiving (which hath made us meet) comprehending under that general (of making meet) as one special branch of it, the justification of a sinner, we may conclude that whom it Pleases the Father to justify by his grace in christ, to him he does truly and really impute the righteousness of christ,
and by his righteousnesse make him truely and really meet and fit to bee partaker of glory in heauen, it is not an imaginary or a supposed imputation of Christ his righteousnes, by which wee stand iust and righteous in the sight of God;
and by his righteousness make him truly and really meet and fit to be partaker of glory in heaven, it is not an imaginary or a supposed imputation of christ his righteousness, by which we stand just and righteous in the sighed of God;
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the Papists doe scornfully terme it imputatiue iustice and tell vs that we are to tremble at that which follows vpon it, that as we haue no righteousnesse nor merit of heauen but (as they call it) by a supposed imputation, so must we look for no heauen,
the Papists do scornfully term it imputative Justice and tell us that we Are to tremble At that which follows upon it, that as we have no righteousness nor merit of heaven but (as they call it) by a supposed imputation, so must we look for no heaven,
but truly and really, and to this agreeth that of the Apostle, that we are made the righteousnesse of God in Christ, that as our sinne was truely and really, not in conceipt;
but truly and really, and to this agreeth that of the Apostle, that we Are made the righteousness of God in christ, that as our sin was truly and really, not in conceit;
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It is but a fond cauil to shift off the plaine euidence of that place in that they say Christ was made sinne, that is to say a sacrifice for sinne, thereby thinking to elude the people of God and to perswade that we misconster the place,
It is but a found cavil to shift off the plain evidence of that place in that they say christ was made sin, that is to say a sacrifice for sin, thereby thinking to elude the people of God and to persuade that we misconstrue the place,
because our sin was imputed vnto him and punished in him, and therfore it is said that he was made a curse for vs, because the curse wee had deserued was imputed vnto him that the blessing of Abraham might come vpon vs, through Christ Iesus, that wee might receiue the promise of the spirit through faith.
Because our since was imputed unto him and punished in him, and Therefore it is said that he was made a curse for us, Because the curse we had deserved was imputed unto him that the blessing of Abraham might come upon us, through christ Iesus, that we might receive the promise of the Spirit through faith.
for by the spirit and faith wee are really members of Christ his misticall body and so his righteousnes and merits are truely and really communicated vnto vs,
for by the Spirit and faith we Are really members of christ his mystical body and so his righteousness and merits Are truly and really communicated unto us,
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The second point that may be gathred for our instruction is this, that none euer come to be partakers of life and glory in heauen, but such as are before made meet and fit for it, not onely by a reall imputation of righteousnesse,
The second point that may be gathered for our instruction is this, that none ever come to be partakers of life and glory in heaven, but such as Are before made meet and fit for it, not only by a real imputation of righteousness,
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but by a measure of inherent holinesse and sanctification, and to proue this further, we are to know, that howsoeuer it bee true, that no goodnesse or holinesse in vs is proportionable in merit and desert to the least degree of glory that shall be reuealed because our best holines is imperfect,
but by a measure of inherent holiness and sanctification, and to prove this further, we Are to know, that howsoever it be true, that no Goodness or holiness in us is proportionable in merit and desert to the lest degree of glory that shall be revealed Because our best holiness is imperfect,
and life & glory is not giuen for the worthines of it, yet this is as true againe, that life and glory shall be giuen in mercy according to the measure of holines,
and life & glory is not given for the worthiness of it, yet this is as true again, that life and glory shall be given in mercy according to the measure of holiness,
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The Apostle hauing deliuered it in the generall, that the Lord will reward euery man according to his workes, he presently subioynes a particular explication that vnto all them that continue in well dooing, the Lord will giue glory, honour,
The Apostle having Delivered it in the general, that the Lord will reward every man according to his works, he presently subioynes a particular explication that unto all them that continue in well doing, the Lord will give glory, honour,
Wee may obserue that though the kingdom of heauen be prepared for them that are blessed of God the Father, verse 34. yet they are not sent into the possession of it.
we may observe that though the Kingdom of heaven be prepared for them that Are blessed of God the Father, verse 34. yet they Are not sent into the possession of it.
By the sentence of our Sauior before he makes it known, both to themselues and to all the worlde that they are fitted for it in measure of sanctification,
By the sentence of our Saviour before he makes it known, both to themselves and to all the world that they Are fitted for it in measure of sanctification,
and that they testified the same by their workes of mercy towards his members, that they fed the hungry, cloathed the naked, visited the sicke, &c. whence it is most cleare, that none euer come to bee partakers of life and glory in heauen,
and that they testified the same by their works of mercy towards his members, that they fed the hungry, clothed the naked, visited the sick, etc. whence it is most clear, that none ever come to be partakers of life and glory in heaven,
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and I may say, let no man deceiue himselfe with such vaine words or perswasions: this ye know (saith the Apostle, vers. 5. that no whoremonger, neither vncleane person,
and I may say, let no man deceive himself with such vain words or persuasions: this you know (Says the Apostle, vers. 5. that no whoremonger, neither unclean person,
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I would entreat him that wee may a little further reason together vpon the doctrine now deliuered, they haue heard it proued that none can come to bee partakers of life and glory in heauen;
I would entreat him that we may a little further reason together upon the Doctrine now Delivered, they have herd it proved that none can come to be partakers of life and glory in heaven;
but such as are before made fit and meete for it, and can they thinke that they are fit for heauen who without remorse of conscience do again crucifie Christ,
but such as Are before made fit and meet for it, and can they think that they Are fit for heaven who without remorse of conscience do again crucify christ,
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thus do all hard hearted and vnrepentant sinners by their sins, if therfore they rightly consider it they most of force confesse, that they foolishly perswade themselues they shall get to heauen.
thus do all hard hearted and unrepentant Sinners by their Sins, if Therefore they rightly Consider it they most of force confess, that they foolishly persuade themselves they shall get to heaven.
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because he became sin for vs. How then can bold and presumptuous sinners perswade themselues they shall escape the punishing hand of God, they adding sin to sin,
Because he became since for us How then can bold and presumptuous Sinners persuade themselves they shall escape the punishing hand of God, they adding since to since,
and let it mooue vs to labour by all appointed good meanes to come to a measure of sanctification, that so we may glorifie our heauenly Father in this life,
and let it move us to labour by all appointed good means to come to a measure of sanctification, that so we may Glorify our heavenly Father in this life,
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Some may say, shall we haue distinct parts of glory in heauen, because the Apostle saith, made meet to a part, it may seeme some shall haue one part of glory, and some another.
some may say, shall we have distinct parts of glory in heaven, Because the Apostle Says, made meet to a part, it may seem Some shall have one part of glory, and Some Another.
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and of godly emulation, euen to make vs striue to excell one another in holinesse, that so wee may finde strong consolation and comfort of conscience in this life,
and of godly emulation, even to make us strive to excel one Another in holiness, that so we may find strong consolation and Comfort of conscience in this life,
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an inheritance, it is most cleare to any that will rightly consider it, that it is giuen to Gods elect, whom it pleaseth the Father to make meer for it, not vpon any desert of theirs, but freely:
an inheritance, it is most clear to any that will rightly Consider it, that it is given to God's elect, whom it Pleases the Father to make mere for it, not upon any desert of theirs, but freely:
It is a thing commonly knowen, that amongst men, an inheritance is not giuen to the seruant, who peraduenture hath done something either in the getting or keeping of it,
It is a thing commonly known, that among men, an inheritance is not given to the servant, who Peradventure hath done something either in the getting or keeping of it,
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for shall we say that a man doth purchase by merit, that which comes vnto him by lot? That were not only to go against the common receiued opinion, that lot stands on meere chance,
for shall we say that a man does purchase by merit, that which comes unto him by lot? That were not only to go against the Common received opinion, that lot Stands on mere chance,
First, this serues to confute and ouerthrow that opinion of the Papists, who hold and teach that life eternall is giuen to them that are first iustified by Christ, vpon their desert for the merit of their owne good workes,
First, this serves to confute and overthrow that opinion of the Papists, who hold and teach that life Eternal is given to them that Are First justified by christ, upon their desert for the merit of their own good works,
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Beside the errour of this opinion, supposing a twofold iustification in the sight of God, which can neuer be prooued by the word, it cannot stand with the truth now deliuered:
Beside the error of this opinion, supposing a twofold justification in the sighed of God, which can never be proved by the word, it cannot stand with the truth now Delivered:
We are to obserue it, it is worthy obseruation, that wheresoeuer in any place of Scripture mention is made of reward, wee shall finde that it is promised to the worker,
We Are to observe it, it is worthy observation, that wheresoever in any place of Scripture mention is made of reward, we shall find that it is promised to the worker,
and not to the worke it selfe, as shall reward thee openly, whereby the holy Ghost would haue vs to vnderstand, that though reward be giuen in respect of the worke,
and not to the work it self, as shall reward thee openly, whereby the holy Ghost would have us to understand, that though reward be given in respect of the work,
It is a manifest contradiction, that any worke should haue need of pardon from God (as all ours haue) and yet fully satisfie the iustice of God, and deserue at his hands.
It is a manifest contradiction, that any work should have need of pardon from God (as all ours have) and yet Fully satisfy the Justice of God, and deserve At his hands.
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for that were to make contradictories true together, which all Diuines, yea Schoole-diuines (from whom the Papists fetch the bodie of their diuinitie) hold impossible to God himselfe,
for that were to make contradictories true together, which all Divines, yea School divines (from whom the Papists fetch the body of their divinity) hold impossible to God himself,
though wee cannot deserue the least degree of it, yet it is the pleasure of God our Father, that wee should labour to expresse our thankfulnesse by all holy obedience vnto him;
though we cannot deserve the least degree of it, yet it is the pleasure of God our Father, that we should labour to express our thankfulness by all holy Obedience unto him;
yea, sonnes and heires, euen ioynt-heires with Christ his naturall Sonne, and by him, giuing vs sufficient and certaine title, to an euelasting inheritance in his owne Kingdome.
yea, Sons and Heirs, even Joint heirs with christ his natural Son, and by him, giving us sufficient and certain title, to an everlasting inheritance in his own Kingdom.
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and moued by them to walke humbly before the Lord, and the more the Lord doth open his hand in blessing vs in these things, the more our hearts are enlarged in duety and thankefulnesse towards him,
and moved by them to walk humbly before the Lord, and the more the Lord does open his hand in blessing us in these things, the more our hearts Are enlarged in duty and thankfulness towards him,
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for the Spirit worketh in vs, as in Dauid, vpon the consideration of Gods fauour in outward things, to say, who am I, O Lord God and what is mine house, that thou hast brought me hitherto? and the same spirit will be powerfull in vs, vpon consideration of our title by grace, to the inheritance of the Saints in Heauen, to say, Lord who am I that thou shouldest thinke of me, chuse me,
for the Spirit works in us, as in David, upon the consideration of God's favour in outward things, to say, who am I, Oh Lord God and what is mine house, that thou hast brought me hitherto? and the same Spirit will be powerful in us, upon consideration of our title by grace, to the inheritance of the Saints in Heaven, to say, Lord who am I that thou Shouldst think of me, choose me,
for the good things of this life, but after the manner of the wicked, the more the Lord doth encrease and multiply his gifts, the more we encrease in pride and vanity, in scorne, contempt and disdaine of others;
for the good things of this life, but After the manner of the wicked, the more the Lord does increase and multiply his Gifts, the more we increase in pride and vanity, in scorn, contempt and disdain of Others;
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(Saints) This word pointeth out the same thing, that was before deliuered, that such as looke to come to be partakers of life and glory in Heauen, must in some measure be sanctified, they must be of the number of Saints.
(Saints) This word pointeth out the same thing, that was before Delivered, that such as look to come to be partakers of life and glory in Heaven, must in Some measure be sanctified, they must be of the number of Saints.
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For further vse of it, let such persons, as do many times wilfully absent themselues, from the hearing of the word, and participation of the Sacraments at times appointed, thinke vpon this one poynt, shall none come to be partakers of life and glory in heauen, who are not of the number of Saints.
For further use of it, let such Persons, as do many times wilfully absent themselves, from the hearing of the word, and participation of the Sacraments At times appointed, think upon this one point, shall none come to be partakers of life and glory in heaven, who Are not of the number of Saints.
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and doe openly deuide and separate themselues, from the Society of them that shall bee glorified in heauen? know it for truth, thou must either hold Communion with thy brethren in this life, in good things or else neuer looke to haue Communion with them, in the life to come.
and do openly divide and separate themselves, from the Society of them that shall be glorified in heaven? know it for truth, thou must either hold Communion with thy brothers in this life, in good things or Else never look to have Communion with them, in the life to come.
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If thou doe excommunicate thy selfe (so I may iustly speake) and by a wicked and waiward separation deuide thy selfe from the society of the Saints vpon earth, certainely without repentance, thou shalt for euer be excommunicate, and shut out of heauen.
If thou do excommunicate thy self (so I may justly speak) and by a wicked and wayward separation divide thy self from the society of the Saints upon earth, Certainly without Repentance, thou shalt for ever be excommunicate, and shut out of heaven.
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and longing desire of heauen, and a labouring by all good meanes to attaine vnto it, and to this end, let vs a little meditate vpon this one similitude,
and longing desire of heaven, and a labouring by all good means to attain unto it, and to this end, let us a little meditate upon this one similitude,
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Now in heauen, that light of the Lords countenance, shall be the light that shall shine vpon vs in full brightnesse, the glory of God doth light the heauenly Ierusalem,
Now in heaven, that Light of the lords countenance, shall be the Light that shall shine upon us in full brightness, the glory of God does Light the heavenly Ierusalem,
euen earnestly to striue to come to walke in that vnspeakable brightnesse of the glory of God, the glory and light of the lambe Iesus Christ a light that neuer shall be obscured with any darkenesse.
even earnestly to strive to come to walk in that unspeakable brightness of the glory of God, the glory and Light of the lamb Iesus christ a Light that never shall be obscured with any darkness.
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namely, by deliuering them from the power of darknesse and translating them into the Kingdome of his deare Son, vnder which termes, of deliuering and of translating, are signified their effectuall vocation, iustification and sanctification, through the effectuall working of his spirit, by the word of the Gospell,
namely, by delivering them from the power of darkness and translating them into the Kingdom of his deer Son, under which terms, of delivering and of translating, Are signified their effectual vocation, justification and sanctification, through the effectual working of his Spirit, by the word of the Gospel,
for these are the degrees of Gods loue manifested in time to his chosen, and in these very termes doth the holy Ghost, speake of the vocation of the Gentils where Saint Paul saith, hee was sent as an instrument, by the preaching of the Gospell to conuert and call the Gentiles,
for these Are the Degrees of God's love manifested in time to his chosen, and in these very terms does the holy Ghost, speak of the vocation of the Gentiles where Saint Paul Says, he was sent as an Instrument, by the preaching of the Gospel to convert and call the Gentiles,
and propounds the end of his sending in these very words ( to open their eyes &c. ) Come we to speake of the first of these (who hath deliuered vs from the power of darknesse) the word translated (deliuered) doth signifie such a deliuerance,
and propounds the end of his sending in these very words (to open their eyes etc.) Come we to speak of the First of these (who hath Delivered us from the power of darkness) the word translated (Delivered) does signify such a deliverance,
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The meaning then of the first part of this verse is this, who by the mighty and powerfull worke of his spirit hath drawen vs, wee neither desiring nor willing it of our selues, out of the rule of Satan the Prince of darkenesse, who ruleth by sinne, in the children of disobedience.
The meaning then of the First part of this verse is this, who by the mighty and powerful work of his Spirit hath drawn us, we neither desiring nor willing it of our selves, out of the Rule of Satan the Prince of darkness, who Ruleth by sin, in the children of disobedience.
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Hence we may gather, that before wee can come to bee set into the state of grace and saluation, we must be deliuered from the state of corruption and sinne, a poynt easily prooued;
Hence we may gather, that before we can come to be Set into the state of grace and salvation, we must be Delivered from the state of corruption and sin, a point Easily proved;
as that wee are to cast off the old man, which is corruption, through the deceiueable lusts &c. that we are to be clensed from all filthinesse of the flesh and spirit,
as that we Are to cast off the old man, which is corruption, through the deceivable Lustiest etc. that we Are to be cleansed from all filthiness of the Flesh and Spirit,
but would we know whether wee bee so or no, then looke to the first steppe and entrance into that that state, examine whether thou hast suffered an holy and heauenly violence,
but would we know whither we be so or no, then look to the First step and Entrance into that that state, examine whither thou hast suffered an holy and heavenly violence,
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euen of that sin to which thou art most naturally inclined, if thou finde that God by the powerfull worke of his spirit hath drawne thee from vnder the power and tyranny of that sinne,
even of that since to which thou art most naturally inclined, if thou find that God by the powerful work of his Spirit hath drawn thee from under the power and tyranny of that sin,
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but if thou finde, that yet thou art held in the snare of the deuill as the Apostle speakes, in thraldome vnder that sinne, that so soone as any occasion is offered thou art ready to practise it,
but if thou find, that yet thou art held in the snare of the Devil as the Apostle speaks, in thraldom under that sin, that so soon as any occasion is offered thou art ready to practise it,
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Deliuered.) The point hence to be obserued is this, that deliuerance of the naturall man from vnder the bondage of Satan is a most hard thing, it is such a thing as wee are taught by this word,
Delivered.) The point hence to be observed is this, that deliverance of the natural man from under the bondage of Satan is a most hard thing, it is such a thing as we Are taught by this word,
it is not in this case as in producing the formes of many naturall things which are bought e potentia materiae out of a capable pronenesse of the matter to conceiue such a forme,
it is not in this case as in producing the forms of many natural things which Are bought e potentia materiae out of a capable proneness of the matter to conceive such a Form,
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but that God which at first was able to bring light out of darkenesse, the same God by the power of his spirit doth deliuer the mind from dulnesse & ignorance, the will from rebellion, the affections from disorder, and all the powers of the soule from corruption, let no man then please himselfe with a conceit that hee can at his owne time and pleasure bee deliuered from the bondage of sinne and Satan, that is to suffer our thoughts to rise vp in contradiction to the holy ghost,
but that God which At First was able to bring Light out of darkness, the same God by the power of his Spirit does deliver the mind from dulness & ignorance, the will from rebellion, the affections from disorder, and all the Powers of the soul from corruption, let no man then please himself with a conceit that he can At his own time and pleasure be Delivered from the bondage of sin and Satan, that is to suffer our thoughts to rise up in contradiction to the holy ghost,
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and in our harts to gainesay the trueth breathed out of the mouth of God himselfe, in this and many other places, let no man then please himselfe, in such a conceit so contrary to the plain truth plainly taught by our Sauior,
and in our hearts to gainsay the truth breathed out of the Mouth of God himself, in this and many other places, let no man then please himself, in such a conceit so contrary to the plain truth plainly taught by our Saviour,
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Wee are further to marke that the Apostle saith, not from sinne and Satan, but from the power of darknesse, from the power of Satan ruling by sinne, our instruction hence is this, that when it pleaseth God by the powerfull worke of his grace to draw men out of the state of corruption, hee doth not deliuer them altogether from sinne,
we Are further to mark that the Apostle Says, not from sin and Satan, but from the power of darkness, from the power of Satan ruling by sin, our instruction hence is this, that when it Pleases God by the powerful work of his grace to draw men out of the state of corruption, he does not deliver them altogether from sin,
Let not sinne raigne in your mortall bodies, the reason of it is this, the Lord will haue vs heere so long as we liue in this world to bee in continuall exercise of faith and repentance,
Let not sin Reign in your Mortal bodies, the reason of it is this, the Lord will have us Here so long as we live in this world to be in continual exercise of faith and Repentance,
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and this may serue as a speciall note and marke that can not deceiue vs, whereby we may know when wee are deliuered from our naturall state and condition,
and this may serve as a special note and mark that can not deceive us, whereby we may know when we Are Delivered from our natural state and condition,
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as the vncleane adulterous person enfeebled by sicknes or age, the prodigall riotous person drawne dry in his purse, their minds still running after their sinne as much as euer before, they thinke they are deliuered from their particular sinne, these indeed are deliuered from the practise of sinne,
as the unclean adulterous person enfeebled by sickness or age, the prodigal riotous person drawn dry in his purse, their minds still running After their sin as much as ever before, they think they Are Delivered from their particular sin, these indeed Are Delivered from the practice of sin,
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and not for feare or shame of the world refraine from it, & if we fall into it, our fall is with reluctation and griefe as Paul saith of himselfe, the euill hee hated hee did,
and not for Fear or shame of the world refrain from it, & if we fallen into it, our fallen is with reluctation and grief as Paul Says of himself, the evil he hated he did,
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and after the fall wee recouer our selues by speedy repentance, for where the seede of Grace hath taken roote, these three things are to be found; a purpose not to sinne;
and After the fallen we recover our selves by speedy Repentance, for where the seed of Grace hath taken root, these three things Are to be found; a purpose not to sin;
for surely such as thinke or speake of their olde familiar sin, which now they are not able to practise with delight, they are not deliuered from the power of it, they are like Lots wife, who though her body was deliuered out of Sodome,
for surely such as think or speak of their old familiar since, which now they Are not able to practise with delight, they Are not Delivered from the power of it, they Are like Lots wife, who though her body was Delivered out of Sodom,
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as mediatour in his Church, and because Christ his regiment is twofold, of grace and glory, we must know that heere is meant his kingdome of grace, whereby he doth order and rule his Church & the members of it in this life, which in respect of the manner of gouernement shall haue an end at the second comming of Christ to iudgement.
as Mediator in his Church, and Because christ his regiment is twofold, of grace and glory, we must know that Here is meant his Kingdom of grace, whereby he does order and Rule his Church & the members of it in this life, which in respect of the manner of government shall have an end At the second coming of christ to judgement.
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and the head of his Church, yet the manner of the administration of his kingdome, by preaching Sacraments and discipline shall haue an end he shall then cease to doe the office of a mediatour (but that by the way, (his deare sonne) that is to say, the sonne of his loue,
and the head of his Church, yet the manner of the administration of his Kingdom, by preaching Sacraments and discipline shall have an end he shall then cease to do the office of a Mediator (but that by the Way, (his deer son) that is to say, the son of his love,
thus then these words are to be conceiued, & through the powerfull worke of his spirit, working by his worde, hath brought and set vs vnder the regiment and gouernment of grace, whereby Christ his naturall sonne and the sonne of his loue, doth gouerne his Church in this life,
thus then these words Are to be conceived, & through the powerful work of his Spirit, working by his word, hath brought and Set us under the regiment and government of grace, whereby christ his natural son and the son of his love, does govern his Church in this life,
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now effectuall calling (which must needs be there vnderstood) being applied to Gods elect, is when g•ace is not onely offered by the ministerie of the word,
now effectual calling (which must needs be there understood) being applied to God's elect, is when g•ace is not only offered by the Ministry of the word,
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We need seeke no further for the proofe of this, than the word heere vsed (translated) for translation is a setting of vs out of one state into another.
We need seek no further for the proof of this, than the word Here used (translated) for Translation is a setting of us out of one state into Another.
as a field purged of thistles and reedes, but hee will haue them actiue working and fruitfull in goodnesse for them, they are sanctified when they are transformed from the image of Sathan into the image of God:
as a field purged of thistles and redes, but he will have them active working and fruitful in Goodness for them, they Are sanctified when they Are transformed from the image of Sathan into the image of God:
As many as will be sure they are effectually called home, so as they cannot goe backe againe to their old course, must not onely finde themselues deliuered from their sinne,
As many as will be sure they Are effectually called home, so as they cannot go back again to their old course, must not only find themselves Delivered from their sin,
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as for example, such as will be sure they are called out of their naturall blindnesse and ignorance of God, of themselues, of the way to life and saluation, must not only finde their mindes enlightned by a generall illumination, a bare conceiuing and vnderstanding of the sense and meaning of the word;
as for Exampl, such as will be sure they Are called out of their natural blindness and ignorance of God, of themselves, of the Way to life and salvation, must not only find their minds enlightened by a general illumination, a bore conceiving and understanding of the sense and meaning of the word;
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and the wicked, but they must find in them a special experimentall knowledge, a particular acknowledgement and perswasion of the truth of the whole word of God, a beleeuing holy knowledge, which is neuer disioined from good affection,
and the wicked, but they must find in them a special experimental knowledge, a particular acknowledgement and persuasion of the truth of the Whole word of God, a believing holy knowledge, which is never disjoined from good affection,
And to this purpose consider we but this one thing, that it is not possible for a man long to cōtinue in that barren and (as I may call it) graceles estate in which he doth please himselfe,
And to this purpose Consider we but this one thing, that it is not possible for a man long to continue in that barren and (as I may call it) graceless estate in which he does please himself,
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In the next place wee are to marke, the Apostle saith, translated into the Kingdome, that word (Kingdome) being a word of relation, hauing reference to subiects, it teacheth that Gods elect deliuered from sinne,
In the next place we Are to mark, the Apostle Says, translated into the Kingdom, that word (Kingdom) being a word of Relation, having Referente to Subjects, it Teaches that God's elect Delivered from sin,
he speakes it with a detestation of that conclusion, as if he should haue said, fie vpon it, farre be it from vs. The Scripture is pregnant in the proofe of this:
he speaks it with a detestation of that conclusion, as if he should have said, fie upon it, Far be it from us The Scripture is pregnant in the proof of this:
but for more speciall information in this point, wee must know what be the lawes, vnder which Gods elect liue in this kingdome of grace: and they are two;
but for more special information in this point, we must know what be the laws, under which God's elect live in this Kingdom of grace: and they Are two;
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They doe not onely teach vs vnder what manner of gouernment wee liue, but doe plainly prooue that wee are not at libertie to liue as we lift, but still vnder gouernment;
They do not only teach us under what manner of government we live, but do plainly prove that we Are not At liberty to live as we lift, but still under government;
But some may say, the Apostle hath taught vs, that we are set at libertie by Christ, stand fast therefore in the libertie wherewith Christ hath made you free,
But Some may say, the Apostle hath taught us, that we Are Set At liberty by christ, stand fast Therefore in the liberty wherewith christ hath made you free,
but they haue no libertie to sinne, and to liue as they list, that as the Apostle saith in the same chapter, vers. 13. is to vse their libertie as an occasion vnto the flesh.
but they have no liberty to sin, and to live as they list, that as the Apostle Says in the same chapter, vers. 13. is to use their liberty as an occasion unto the Flesh.
and vndergrace, and yet abuse grace, make it an occasion to all licentious libertie to sin, make it as a bawd to our lying, swearing, drunkennesse, &c. If wee doe but waigh this in the ballance of naturall reason, it will bee found too light to this purpose;
and vndergrace, and yet abuse grace, make it an occasion to all licentious liberty to since, make it as a bawd to our lying, swearing, Drunkenness, etc. If we do but weigh this in the balance of natural reason, it will be found too Light to this purpose;
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but wilfully reiect his yoke, wee pray against our selues, wee desire the Lord to take vs away, to confound and destroy vs by his iudgements, that his kingdome may increase,
but wilfully reject his yoke, we pray against our selves, we desire the Lord to take us away, to confound and destroy us by his Judgments, that his Kingdom may increase,
after this manner, Gods elect (say they) effectually called and set in the state and kingdome of grace, are gouerned by Christ the King, and by the Lawes of his kingdome, his Word and Spirit.
After this manner, God's elect (say they) effectually called and Set in the state and Kingdom of grace, Are governed by christ the King, and by the Laws of his Kingdom, his Word and Spirit.
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Therefore they need not outward gouernment of man, outward gouernment by a magistrate is needelesse; this is a meere cauill, hauing no soundnesse in it:
Therefore they need not outward government of man, outward government by a magistrate is needless; this is a mere cavil, having no soundness in it:
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it is easily answered, for if we should but presse them with the perpetuity of the fifth commandement, that requiring subiects to yeeld obedience to the gouernours,
it is Easily answered, for if we should but press them with the perpetuity of the fifth Commandment, that requiring Subjects to yield Obedience to the Governors,
In the visible Church are not onely true beleeuers, but hypocrites, as we are taught in many parables in the Gospell, who are not gouerned by Gods spirit,
In the visible Church Are not only true believers, but Hypocrites, as we Are taught in many parables in the Gospel, who Are not governed by God's Spirit,
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Hence the Apostle bids vs pray for kings, and all that be in authority, that we may lead a quiet and peaceable life vnder them, in all godlinesse and honesty.
Hence the Apostle bids us pray for Kings, and all that be in Authority, that we may led a quiet and peaceable life under them, in all godliness and honesty.
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It followeth, the next thing to be marked is, that the Apostle saith, God doth ttanslate his Elect into the kingdome of his Sonne, hee saith not vnto his owne Kingdome,
It follows, the next thing to be marked is, that the Apostle Says, God does ttanslate his Elect into the Kingdom of his Son, he Says not unto his own Kingdom,
and holy Ghost, it is a power of the whole Trinity, for the power to make lawes binding conscience to be obeied vpon paine of life and death, is a power of the whole Trinity;
and holy Ghost, it is a power of the Whole Trinity, for the power to make laws binding conscience to be obeyed upon pain of life and death, is a power of the Whole Trinity;
but the administration of it, is giuen vnto the Sonne, as himselfe witnesseth, all power is giuen vnto me in Heauen and in earth, therefore he giues commission to his Apostles immediately from himselfe to goe teach and administer the Sacraments,
but the administration of it, is given unto the Son, as himself Witnesseth, all power is given unto me in Heaven and in earth, Therefore he gives commission to his Apostles immediately from himself to go teach and administer the Sacraments,
but the reason why the Apostle saith, translated into the Kingdome of his Sonne, and not vnto his own kingdome, is because God the Father doth admit no man to himselfe immediately but by the Sonne God and man, the true and onely Mediator betweene God and man, as our Sauiour saith;
but the reason why the Apostle Says, translated into the Kingdom of his Son, and not unto his own Kingdom, is Because God the Father does admit no man to himself immediately but by the Son God and man, the true and only Mediator between God and man, as our Saviour Says;
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thus the Lord remaineth a King for euer, but none are gouerned by his speciall grace, that is to say, his grace whereby hee doth restraine and mortifie corruption,
thus the Lord remains a King for ever, but none Are governed by his special grace, that is to say, his grace whereby he does restrain and mortify corruption,
and daily renew his decayed image in the minde, will and affections, but onely such as are in Christ, such as are effectually caled and iustified by Christ.
and daily renew his decayed image in the mind, will and affections, but only such as Are in christ, such as Are effectually called and justified by christ.
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We haue proofe of this, where the Apostle sayth, when the Ephesians were without Christ, they were without God, his meaning is not onely without the true knowledge and worship of God,
We have proof of this, where the Apostle say, when the Ephesians were without christ, they were without God, his meaning is not only without the true knowledge and worship of God,
for wee may easily conceiue, that the words may extend to that meaning, if wee compare them with that we read, vers. 19. of that chapter, that in Christ they were made citizens with the Saints,
for we may Easily conceive, that the words may extend to that meaning, if we compare them with that we read, vers. 19. of that chapter, that in christ they were made Citizens with the Saints,
and of the household of God, which wordes imply speciall care and gouernment, as a wise and good housholder hath a speciall care ouer them of his family;
and of the household of God, which words imply special care and government, as a wise and good householder hath a special care over them of his family;
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so the Lord being wisdome and goodnesse it selfe, without question hath a speciall care, and doth carry a speciall hand ouer them that bee of his family;
so the Lord being Wisdom and Goodness it self, without question hath a special care, and does carry a special hand over them that be of his family;
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now all the promises of God to his children touching vocation, iustification, renouation &c. are made and fulfilled in Christ alone, he is the foundation and complement of them all, in him they are all, yea and Amen.
now all the promises of God to his children touching vocation, justification, renovation etc. Are made and fulfilled in christ alone, he is the Foundation and compliment of them all, in him they Are all, yea and Amen.
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but such as are in Christ, then euery one that desires speciall grace for the mortification of sin, and for renewing the image of God in him, must labour to be made a member of Christ, let him not suffer his eyes to sleepe,
but such as Are in christ, then every one that Desires special grace for the mortification of since, and for renewing the image of God in him, must labour to be made a member of christ, let him not suffer his eyes to sleep,
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for faith and assurance to be heard, hath euer respect to the promise, and there is no promise, no, not of any temporary good thing to them, that are out of Christ, they that be out of Christ, they cannot truely beleeue, they may boldly presume, they cannot truly beleeue that they shall receiue any temporary good thing from the Lord,
for faith and assurance to be herd, hath ever respect to the promise, and there is no promise, no, not of any temporary good thing to them, that Are out of christ, they that be out of christ, they cannot truly believe, they may boldly presume, they cannot truly believe that they shall receive any temporary good thing from the Lord,
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hence it is, that many pray to God to giue them grace to refraine some sinne being conuinced of it, in their owne conscience and told of it, they promise amendment,
hence it is, that many pray to God to give them grace to refrain Some sin being convinced of it, in their own conscience and told of it, they promise amendment,
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yet they should finde Gods grace sufficient for them, and this ought to stirre vs vp to labour by all good meanes, to bee ioyned with Christ, by the bond of his Spirit,
yet they should find God's grace sufficient for them, and this ought to stir us up to labour by all good means, to be joined with christ, by the bound of his Spirit,
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for can or will God suffer vs, to whom hee hath vouchsafed the bloud of his own Sonne, to runne headlong into sinne? certainely no, hee will not wee may finde that God hath vouchsafed his common restraining grace to some Heathen men,
for can or will God suffer us, to whom he hath vouchsafed the blood of his own Son, to run headlong into sin? Certainly no, he will not we may find that God hath vouchsafed his Common restraining grace to Some Heathen men,
but mortifying their corruption, and renuing them in holinesse after his owne image, let this then be a speciall inducement to mooue vs, to labour to be made members of Christ,
but mortifying their corruption, and renewing them in holiness After his own image, let this then be a special inducement to move us, to labour to be made members of christ,
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the Apostle saith, Gods elect effectually called, are translated into the kingdome of his deare sonne, that is, the sonne of his loue, in whom hee is well pleased:
the Apostle Says, God's elect effectually called, Are translated into the Kingdom of his deer son, that is, the son of his love, in whom he is well pleased:
euen well pleased, not onely with him, but in him with all his members, and that this may be matter to mooue vs, consider how happy and blessed a thing it is to be made deare vnto God, it is the verie depth & ground of all true comfort,
even well pleased, not only with him, but in him with all his members, and that this may be matter to move us, Consider how happy and blessed a thing it is to be made deer unto God, it is the very depth & ground of all true Comfort,
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yea with all the creatures in the world, the very beasts and stones of the field are then in league with vs, we then haue accesse to the throne of grace with boldnes, we are assured of Gods speciall presence and protection, we may come into Gods house with ioy and gladnesse, we haue title to all the blessings of Gods Saints in this life,
yea with all the creatures in the world, the very beasts and stones of the field Are then in league with us, we then have access to the throne of grace with boldness, we Are assured of God's special presence and protection, we may come into God's house with joy and gladness, we have title to all the blessings of God's Saints in this life,
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and bee found in him, and by him bee made neere and deare to his Father, and so pertakers of all the comforts and blessings of Gods Saints in this life,
and be found in him, and by him be made near and deer to his Father, and so partakers of all the comforts and blessings of God's Saints in this life,
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In this verse is contained a manifestation of the worker of saluation (Iesus Christ) and the worke wrought by him (Redemption.) More particularly we may obserue in this verse three things.
In this verse is contained a manifestation of the worker of salvation (Iesus christ) and the work wrought by him (Redemption.) More particularly we may observe in this verse three things.
euen of redemption from their sinnes, in the last words, where the Apostle saith by way of exposition, that is, (the forgiuenesse of sinne.) Let vs a little examine the words:
even of redemption from their Sins, in the last words, where the Apostle Says by Way of exposition, that is, (the forgiveness of sin.) Let us a little examine the words:
(In whom) that is in Christ the sonne of God, for these words haue reference to the last words of the verse, foregoing, his deare sonne, (redemption) to redeeme in a large and generall acception, signifieth to set free some captiue,
(In whom) that is in christ the son of God, for these words have Referente to the last words of the verse, foregoing, his deer son, (redemption) to Redeem in a large and general acception, signifies to Set free Some captive,
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This seemes contrarie to many places of Scripture, where it is said, that Christ redeemed vs out of the hands of our enemies, by ouercomming them, 2. Chapt. of this Epistle 15. verse,
This seems contrary to many places of Scripture, where it is said, that christ redeemed us out of the hands of our enemies, by overcoming them, 2. Chapter of this Epistle 15. verse,
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But in respect of Satan, who had vs captiues vnder sinne, the curse, death and damnation, he deliuered vs by strong hand, he destroyed through death him that had the power of death that the Deuil had deliuered them which for fear of death were all their life time subiect to bondage.
But in respect of Satan, who had us captives under sin, the curse, death and damnation, he Delivered us by strong hand, he destroyed through death him that had the power of death that the devil had Delivered them which for Fear of death were all their life time Subject to bondage.
and so the price of redemption was paid to God to satisfie his iustice to which we were properly in captiuity, not to Satan who was but the minister of Gods iustice as the Iayler and tormenter for the afflicting of punishment (through his bloud) that is his bloudy death and passion, his accursed death of the crosse,
and so the price of redemption was paid to God to satisfy his Justice to which we were properly in captivity, not to Satan who was but the minister of God's Justice as the Jailer and tormenter for the afflicting of punishment (through his blood) that is his bloody death and passion, his accursed death of the cross,
therefore the Apostle calls it verse 10. the bloud of his crosse through the sacrifice of himselfe offered vpon the crosse, by forgiuenesse of sinnes in the last place, we are to vnderstand deliuerance from the guilt and punishment of all sinnes.
Therefore the Apostle calls it verse 10. the blood of his cross through the sacrifice of himself offered upon the cross, by forgiveness of Sins in the last place, we Are to understand deliverance from the guilt and punishment of all Sins.
In which, or by which Sonne of God Christ Iesus, we haue deliuerance from the guilt and punishment of all our sins, by the ransome of his death as a price paid to God his Father to satisfie his iustice,
In which, or by which Son of God christ Iesus, we have deliverance from the guilt and punishment of all our Sins, by the ransom of his death as a price paid to God his Father to satisfy his Justice,
before we come to such things as may be hence obserued I wil briefly answer a doubt for satisfaction of some, who happily may mooue the question and not be able to resolue themselues.
before we come to such things as may be hence observed I will briefly answer a doubt for satisfaction of Some, who happily may move the question and not be able to resolve themselves.
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we must know and hold it for a truth, it is a common receiued rule in Diuinity that all the workes of the Trinity ad extra are common to the whole Trinity, God the Father Son and holy Ghost, worke together euen in this worke of our redemption,
we must know and hold it for a truth, it is a Common received Rule in Divinity that all the works of the Trinity ad extra Are Common to the Whole Trinity, God the Father Son and holy Ghost, work together even in this work of our redemption,
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hence followes this conclusion that none are redeemed by the death of Christ, but onely Gods elect, I will labour to make this plaine, remission of sinnes is a part of iustification in the sight of God.
hence follows this conclusion that none Are redeemed by the death of christ, but only God's elect, I will labour to make this plain, remission of Sins is a part of justification in the sighed of God.
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And none are iustified in Gods sight but those whom he predestinate, for none haue faith whereby they apprehend and applie Christ to their iustification in his sight,
And none Are justified in God's sighed but those whom he predestinate, for none have faith whereby they apprehend and apply christ to their justification in his sighed,
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Now then redemption being heere placed in remission of sinnes, and remission of sins being a part of iustification in the sight of God, heereupon it followes necessarily that none are redeemed by the death of Christ, but onely Gods elect.
Now then redemption being Here placed in remission of Sins, and remission of Sins being a part of justification in the sighed of God, hereupon it follows necessarily that none Are redeemed by the death of christ, but only God's elect.
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Againe, if we should say Christ died for al, elect and reprobate, then this would follow that hee died for some who now are frying in the fire of hell, which is a most absurd conclusion euen contumelious and blasphemous against Christ, it is as much as to say that Christ died for some and after that was not able to bring them to life and saluation, the Apostle hath taught vs that hee gaue himselfe for his Church, and the true members of it that hee migh sanctifie it and cleanse it,
Again, if we should say christ died for all, elect and Reprobate, then this would follow that he died for Some who now Are frying in the fire of hell, which is a most absurd conclusion even contumelious and blasphemous against christ, it is as much as to say that christ died for Some and After that was not able to bring them to life and salvation, the Apostle hath taught us that he gave himself for his Church, and the true members of it that he migh sanctify it and cleanse it,
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for to expound the words otherwise, and to say they were in deed & truth redeemed, were to make Christ a redeemer of some neither freed from the power of sinne in this life,
for to expound the words otherwise, and to say they were in deed & truth redeemed, were to make christ a redeemer of Some neither freed from the power of sin in this life,
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It will be further said, wee read in many places of the Scripture that Christ redeemed the world, God was in Christ and reconciled the world to himselfe, nor imputing their sinnes vnto them,
It will be further said, we read in many places of the Scripture that christ redeemed the world, God was in christ and reconciled the world to himself, nor imputing their Sins unto them,
but in the places alleadged it signifieth the elect of God in the world as plainly appeares, God so loued the world that he hath giuen his onely begotten sonne, that whosoeuer beleeueth in him should not perish,
but in the places alleged it signifies the elect of God in the world as plainly appears, God so loved the world that he hath given his only begotten son, that whosoever Believeth in him should not perish,
The answer is this not all and euery particular man, but all sorts of men, men of all states, conditions and callings as it is said of our Sauiour that he healed euery disease:
The answer is this not all and every particular man, but all sorts of men, men of all states, conditions and callings as it is said of our Saviour that he healed every disease:
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this might be pressed to the confutation of such as hold the contrary opinion, namely that Christ his death is not only sufficient but effectuall for all, both the chosen of God and them also that are reiected of God,
this might be pressed to the confutation of such as hold the contrary opinion, namely that christ his death is not only sufficient but effectual for all, both the chosen of God and them also that Are rejected of God,
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& if we will haue cōfort by his death, & by the doctrin of redemptiō wrought by him, we must labour to finde our selues in the number of the redeemed,
& if we will have Comfort by his death, & by the Doctrine of redemption wrought by him, we must labour to find our selves in the number of the redeemed,
To whomsoeuer Christ is a Sauiour and Redeemer, by merit procuring the pardon of sinne, to him he is a Sauiour by efficacy also, by turning his heart from sinne to God;
To whomsoever christ is a Saviour and Redeemer, by merit procuring the pardon of sin, to him he is a Saviour by efficacy also, by turning his heart from sin to God;
the proposition is copulatiue not disiunctiue, and it is the rule of reason, that if one part of the copulatiue proposition be false, the other also is false;
the proposition is copulative not disjunctive, and it is the Rule of reason, that if one part of the copulative proposition be false, the other also is false;
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if thou be not purged from the filthinesse of sinne, out of al question thou art not redeemed from iniquity, hee that is not by Christ his death turned from sinne, is not by it redeemed from the punishment of sinne, from hell, death and condemnation.
if thou be not purged from the filthiness of sin, out of all question thou art not redeemed from iniquity, he that is not by christ his death turned from sin, is not by it redeemed from the punishment of sin, from hell, death and condemnation.
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In that the Apostle saith, the bloud of Christ, that is, the death of Christ, the death of the Crosse, being an accursed death, a death ioined with the malediction of the Law.
In that the Apostle Says, the blood of christ, that is, the death of christ, the death of the Cross, being an accursed death, a death joined with the malediction of the Law.
Was Christ the meanes of our redemption and deliuerance, from the guilt and punishment of sinne? Hence we learne to know the horrible greatnesse of sin, it being such as no creature in the world,
Was christ the means of our redemption and deliverance, from the guilt and punishment of sin? Hence we Learn to know the horrible greatness of since, it being such as no creature in the world,
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and to satisfie his iustice for it, but onely the death of his own deare Son, no nor as the doting Friers do dreame, one drop of the bloud of Christ, let fal from his finger, had beene sufficient to redeeme vs, no punishment but death,
and to satisfy his Justice for it, but only the death of his own deer Son, no nor as the doting Friars do dream, one drop of the blood of christ, let fall from his finger, had been sufficient to Redeem us, no punishment but death,
Let vs then looke on Christ crucified, by the eye of faith, and we shall see the fearefull and vgly face of sinne, that God hates it with endlesse hatred, in that nothing would satisfie his wrath for it,
Let us then look on christ Crucified, by the eye of faith, and we shall see the fearful and ugly face of sin, that God hates it with endless hatred, in that nothing would satisfy his wrath for it,
men commonly esteeme some sinnes but light and trifling, as customarie swearing, breaking the Sabbath, idlenesse, wanton iesting, &c. But wee must know that these are of such waight,
men commonly esteem Some Sins but Light and trifling, as customary swearing, breaking the Sabbath, idleness, wanton jesting, etc. But we must know that these Are of such weight,
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Come wee to some other point of further instruction, we are to marke, the Apostle saith, Gods elect haue redemption, that is, forgiuenesse of sinnes, deliuerance from the guilt and punishment of their sinnes, through the bloud of Christ, that is, his bloudy death.
Come we to Some other point of further instruction, we Are to mark, the Apostle Says, God's elect have redemption, that is, forgiveness of Sins, deliverance from the guilt and punishment of their Sins, through the blood of christ, that is, his bloody death.
The point of instruction hence offered is this, that the meanes and meritorious cause of remission of sins, is not the body and bloud of Christ it selfe, abstracted and considered apart from his passion,
The point of instruction hence offered is this, that the means and meritorious cause of remission of Sins, is not the body and blood of christ it self, abstracted and considered apart from his passion,
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but his body broken and his bloud shed, his painefull suffering, his bearing in body and soule the extremitie of Gods wrath, we need not seeke farre for proofe of this, the Apostle saith in this chap. ver 20. reconciliation was wrought by him of all things to himselfe,
but his body broken and his blood shed, his painful suffering, his bearing in body and soul the extremity of God's wrath, we need not seek Far for proof of this, the Apostle Says in this chap. for 20. reconciliation was wrought by him of all things to himself,
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and to that he set at peace through the bloud of his crosse, both the things in earth & the things in heauen, ver, 22. In the body of his flesh through death, and wee haue it in expresse words, that without shedding of bloud, there is no remission, he saith not without bloud,
and to that he Set At peace through the blood of his cross, both the things in earth & the things in heaven, ver, 22. In the body of his Flesh through death, and we have it in express words, that without shedding of blood, there is no remission, he Says not without blood,
but his body broken and his bloud shed vpon the crosse, is the meanes and meritorious cause of remission of sinne, it may be demanded how the breaking of the body of Christ,
but his body broken and his blood shed upon the cross, is the means and meritorious cause of remission of sin, it may be demanded how the breaking of the body of christ,
& how Christ his suffering could bee a sufficient meritorious cause procuring remission of sins, seeing we by sin had deserued eternall death & punishment in hell for euer,
& how christ his suffering could be a sufficient meritorious cause procuring remission of Sins, seeing we by since had deserved Eternal death & punishment in hell for ever,
yet because of the personall vnion of God and man in Christ, it is said, that God shed his bloud, giuing vs to vnderstand the infinite merit & sufficiency of his death.
yet Because of the personal Union of God and man in christ, it is said, that God shed his blood, giving us to understand the infinite merit & sufficiency of his death.
and first is this a truth, that the meanes and meritorious cause of remission of sins, is not the body & bloud of Christ a part frō his death then what vse is left of popish transubstantiation for which the Papists much contend,
and First is this a truth, that the means and meritorious cause of remission of Sins, is not the body & blood of christ a part from his death then what use is left of popish transubstantiation for which the Papists much contend,
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if wee should grant vnto them, which they are neuer able to prooue, that the bread and wine in the Sacrament, are turned into the substance of Christ his body & bloud;
if we should grant unto them, which they Are never able to prove, that the bred and wine in the Sacrament, Are turned into the substance of christ his body & blood;
I answer againe, let this also be granted which can neuer bee proued, yet that body crucified and that bloud shed is not profitable without the merit of his death and passion apprehended and applied by the mouth of the soule, namely by faith.
I answer again, let this also be granted which can never be proved, yet that body Crucified and that blood shed is not profitable without the merit of his death and passion apprehended and applied by the Mouth of the soul, namely by faith.
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And so though we grant a reall presence of the body of Christ crucified, yet that is not profitable without the merit of his death apprehended by faith.
And so though we grant a real presence of the body of christ Crucified, yet that is not profitable without the merit of his death apprehended by faith.
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then they make it an idle distinction of the Apostle that some are worthy and some vnworthy receiuers then all good and bad, beleeuing and vnbeleeuing,
then they make it an idle distinction of the Apostle that Some Are worthy and Some unworthy Receivers then all good and bad, believing and unbelieving,
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and by consequent the popish doctrine of transubstantiation falls to the ground, because God hath ordained nothing in his Church, either idle or supersti•ious:
and by consequent the popish Doctrine of transubstantiation falls to the ground, Because God hath ordained nothing in his Church, either idle or supersti•ious:
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to come neerer to our selues, is it so, that the meritorious cause of the remission of sins is not the body & blood of Christ considered apart from his passion,
to come nearer to our selves, is it so, that the meritorious cause of the remission of Sins is not the body & blood of christ considered apart from his passion,
& the wine his bloud, but we must know this is not sufficient, wee are further to take knowledge of it, that bread and wine in the Sacrament, are memorials and remembrances of the body of Christ broken and of his bloud shed and powred out on the Crosse for the remission of sinnes, wee are not to seuer the remembrance of his body from his death and passion,
& the wine his blood, but we must know this is not sufficient, we Are further to take knowledge of it, that bred and wine in the Sacrament, Are memorials and remembrances of the body of christ broken and of his blood shed and poured out on the Cross for the remission of Sins, we Are not to sever the remembrance of his body from his death and passion,
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but together with the remembrance of his body, wee are to remember his painefull and meritorious suffering in his body and soule the wrath of God for our sinnes,
but together with the remembrance of his body, we Are to Remember his painful and meritorious suffering in his body and soul the wrath of God for our Sins,
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and by Faith to feed vpon the body of Christ broken, and by faith to apprehend and apply the infinite merit of his death and passion to our owne foules, particularly for the pardon of our sinnes.
and by Faith to feed upon the body of christ broken, and by faith to apprehend and apply the infinite merit of his death and passion to our own fowls, particularly for the pardon of our Sins.
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If wee content our selues with receiuing the bread & wine as signes of the body and bloud of Christ thought vpon and considered apart from his passion we then make the receipt of the Sacrament vnprofitable vnto vs,
If we content our selves with receiving the bred & wine as Signs of the body and blood of christ Thought upon and considered apart from his passion we then make the receipt of the Sacrament unprofitable unto us,
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and very dangerous and hurtfull for them, we receiue the signe without the thing signified, for if we receiue not the whole thing signified, wee receiue it not at all,
and very dangerous and hurtful for them, we receive the Signen without the thing signified, for if we receive not the Whole thing signified, we receive it not At all,
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and so we prophane the signe, and as much as is in vs trample the bloud of Christ vnder our feet, wee eate and drinke our owne damnation, we hasten some heauie iudgement of God vpon vs. Yea howsoeuer wee seeme to disclaime all Poperie,
and so we profane the Signen, and as much as is in us trample the blood of christ under our feet, we eat and drink our own damnation, we hasten Some heavy judgement of God upon us Yea howsoever we seem to disclaim all Popery,
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yet thus receiuing of the bread and wine in the Sacrament, as sinnes of the bodie and bloud of Christ neuer remembring the suffering of Christ in his body, we therein giue place to a popish opinion,
yet thus receiving of the bred and wine in the Sacrament, as Sins of the body and blood of christ never remembering the suffering of christ in his body, we therein give place to a popish opinion,
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Come we to the last words (that is the forgiuenesse of our sinnes) we are to marke that the Apostle makes redemption and remission of sinnes equiualent, of equall reach and signification, in respect of Gods elect, that they that are redeemed by the bloud of Christ, haue by it remission of their sinnes, he expounds the one by the other.
Come we to the last words (that is the forgiveness of our Sins) we Are to mark that the Apostle makes redemption and remission of Sins equivalent, of equal reach and signification, in respect of God's elect, that they that Are redeemed by the blood of christ, have by it remission of their Sins, he expounds the one by the other.
The conclusion hence following is this, that as many as by the worke of the holy Ghost beleeue in Christ and apprehend and apply the merit of his death, haue full and perfect remission of their sinnes;
The conclusion hence following is this, that as many as by the work of the holy Ghost believe in christ and apprehend and apply the merit of his death, have full and perfect remission of their Sins;
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for why? by the death of Christ they haue perfect redemption, with one offering hath hee consecrated or made perfect for euer those that are sanctified,
for why? by the death of christ they have perfect redemption, with one offering hath he consecrated or made perfect for ever those that Are sanctified,
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and heere redemption and remission of sins are made conuertible termes, that through the bloudy death of Christ we haue redemption, that is, remission of sinnes,
and Here redemption and remission of Sins Are made convertible terms, that through the bloody death of christ we have redemption, that is, remission of Sins,
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This will further appeare if wee consider after what manner sinne is forgiuen, and that is by an action of God, whereby for the merit of Christ hee accounts sinne as no sinne,
This will further appear if we Consider After what manner sin is forgiven, and that is by an actium of God, whereby for the merit of christ he accounts sin as no sin,
or as if it were neuer committed, and as a debt discharged, for so much is implied in that petition, forgiue vs our trespasses or debts, forgiuenesse of sinne being an action of God, it must needes bee most perfect,
or as if it were never committed, and as a debt discharged, for so much is implied in that petition, forgive us our Trespasses or debts, forgiveness of sin being an actium of God, it must needs be most perfect,
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Christ his merit being infinite, and euery way answerable to the iustice of God? Can remission of sin procured by it be vnperfect? it is not possible, wee may then safely conclude, that as many as truely apprehend and apply the merits of Christs death haue full and perfect remission of their sinnes, where then is any place for that popish distinction of remission of the fault,
christ his merit being infinite, and every Way answerable to the Justice of God? Can remission of since procured by it be unperfect? it is not possible, we may then safely conclude, that as many as truly apprehend and apply the merits of Christ death have full and perfect remission of their Sins, where then is any place for that popish distinction of remission of the fault,
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and in respect of the fault, is the punishment inflicted) besides this, we shall find in many places of the Scripture, such affinitie and so neere agreement between the fault & the punishment,
and in respect of the fault, is the punishment inflicted) beside this, we shall find in many places of the Scripture, such affinity and so near agreement between the fault & the punishment,
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for the Apostle in that speach of his had an eye to that, he was wounded for our transgressions, hee was broken for our iniquities, the chastisements of our peace was vpon him,
for the Apostle in that speech of his had an eye to that, he was wounded for our transgressions, he was broken for our iniquities, the chastisements of our peace was upon him,
Heereby then would the holy Ghost haue vs to vnderstand that the fault and punishment of sinne cannot be so farre disioyned and so drawne asunder as the popish sort would haue them, that the one should be pardoned, and the other still retained.
Hereby then would the holy Ghost have us to understand that the fault and punishment of sin cannot be so Far disjoined and so drawn asunder as the popish sort would have them, that the one should be pardoned, and the other still retained.
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Againe, if God inflict any punishment on him whose fault is remitted, and on him whose sinnes are taken away by the bloud of Christ (for so speakes the Scriptures.
Again, if God inflict any punishment on him whose fault is remitted, and on him whose Sins Are taken away by the blood of christ (for so speaks the Scriptures.
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If then they will not lay that imputation vpon the Lord, which they would be loath to lay vpon a miserable mortall and sinnefull man, they must not charge him with punishing any sinne that he hath forgiuen.
If then they will not lay that imputation upon the Lord, which they would be loath to lay upon a miserable Mortal and sinful man, they must not charge him with punishing any sin that he hath forgiven.
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all which concurre and meet together in this point of truth, and of sweet comfort, that the Lord for the precious merit of the bloud of Christ doth pardon as well the punishment,
all which concur and meet together in this point of truth, and of sweet Comfort, that the Lord for the precious merit of the blood of christ does pardon as well the punishment,
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yet could they not satisfie the iustice of God, because the suffering of punishment cōsidered by it selfe doth not satisfie God vnles the person suffering be more then a meer man euen God & man & such a one in whom God is wel pleased.
yet could they not satisfy the Justice of God, Because the suffering of punishment considered by it self does not satisfy God unless the person suffering be more then a mere man even God & man & such a one in whom God is well pleased.
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Howsoeuer then true beleeuers haue sicknes, pouerty & such like laid vpon them, yet we must know they are laid on thē as fatherly chastisements and corrections,
Howsoever then true believers have sickness, poverty & such like laid upon them, yet we must know they Are laid on them as fatherly chastisements and corrections,
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And therefore we are not to suffer our selues to be drawn from this trueth, full of sweet comfort, that by the bloudy death of Christ, al that truly lay hold of the merit of it, haue full and perfect remission of their sins,
And Therefore we Are not to suffer our selves to be drawn from this truth, full of sweet Comfort, that by the bloody death of christ, all that truly lay hold of the merit of it, have full and perfect remission of their Sins,
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euen vtterly to forgoe all malice against offendours, or offences against vs. It is plainely taught by the Apostle, forgiuing one another, euen as God for Christ his sake forgaue you.
even utterly to forgo all malice against offenders, or offences against us It is plainly taught by the Apostle, forgiving one Another, even as God for christ his sake forgave you.
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therefore we must take heed of mincing the matter, and of halfe remission to our brerhren, forgiuing some part of the offence, and carrying a peece vnforgiuen;
Therefore we must take heed of mincing the matter, and of half remission to our brerhren, forgiving Some part of the offence, and carrying a piece unforgiven;
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and as I had pity on thee, so certainely, thy pity ought to haue extended as farre as mine, to the forgiuenesse of the whole debt of thy fellow seruant;
and as I had pity on thee, so Certainly, thy pity ought to have extended as Far as mine, to the forgiveness of the Whole debt of thy fellow servant;
we see then our duety, that in forgiuing the offences of our brethren, wee are to follow the example of the Lord, wee are fully and wholly to forgiue them,
we see then our duty, that in forgiving the offences of our brothers, we Are to follow the Exampl of the Lord, we Are Fully and wholly to forgive them,
and to that purpose, know and consider we but this one thing, that if we forgiue not all to our brethren, whensoeuer they haue offended vs, wee cannot then put vp that petition to the Lord, forgiue vs our debts,
and to that purpose, know and Consider we but this one thing, that if we forgive not all to our brothers, whensoever they have offended us, we cannot then put up that petition to the Lord, forgive us our debts,
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and that being well considered, is able to make any heart seasoned with grace, to tremble to thinke vpon it, that we should so fearfully open our mouths,
and that being well considered, is able to make any heart seasoned with grace, to tremble to think upon it, that we should so fearfully open our mouths,
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least the Lord remember in iudgement any of our sinnes, and so strike vs as he may iustly, both bodie and soule to the bottome of hell, where no remission nor redemption is to bee hoped for.
lest the Lord Remember in judgement any of our Sins, and so strike us as he may justly, both body and soul to the bottom of hell, where no remission nor redemption is to be hoped for.
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The Apostle here beginnes his proofe, of the sufficiency of the worke of redemption wrought by Christ, that he is a perfect and sufficient Redeemer of Gods chosen, his proofe is laid downe in three verses, the 15.16.
The Apostle Here begins his proof, of the sufficiency of the work of redemption wrought by christ, that he is a perfect and sufficient Redeemer of God's chosen, his proof is laid down in three Verses, the 15.16.
And that Christ is true and eternall God, is first propounded by the Apostle, vers. 15. and then confirmed verse 16. and 17. In the 15 verse containing the generall proposition, are two things affirmed of Christ,
And that christ is true and Eternal God, is First propounded by the Apostle, vers. 15. and then confirmed verse 16. and 17. In the 15 verse containing the general proposition, Are two things affirmed of christ,
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and not to trouble you with any curious and vnnecessary speculations, but to hold to the scope and drift of the Apostle which was to propound sound Doctrine of faith,
and not to trouble you with any curious and unnecessary speculations, but to hold to the scope and drift of the Apostle which was to propound found Doctrine of faith,
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and so his most absolute and perfect essentiall image, for hauing the very same eternall essence and substance with the Father, he doth most perfectly represent him:
and so his most absolute and perfect essential image, for having the very same Eternal essence and substance with the Father, he does most perfectly represent him:
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Secondly, as he is God manifested in the flesh, as the Apostle speakes, because God being inuisible doth manifest himselfe in Christ, in whom he hath made himselfe knowne to vs, to be most wise, iust, and mercifull;
Secondly, as he is God manifested in the Flesh, as the Apostle speaks, Because God being invisible does manifest himself in christ, in whom he hath made himself known to us, to be most wise, just, and merciful;
or with the eye of the minde in this life, or in the life to come, in his owne nature immediately hath made himselfe known to vs to be most wise, iust and mercifull.
or with the eye of the mind in this life, or in the life to come, in his own nature immediately hath made himself known to us to be most wise, just and merciful.
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First we are to marke that the Apostle doth fetch his proofe of the sufficiency of our redemption from the Godhead of Christ, that he is the essentiall image of God his father,
First we Are to mark that the Apostle does fetch his proof of the sufficiency of our redemption from the Godhead of christ, that he is the essential image of God his father,
Yet we must remember that hee is our Mediatour, in respect of both nature diuine and humane, I will not enlarge the point hauing said somthing of it before.
Yet we must Remember that he is our Mediator, in respect of both nature divine and humane, I will not enlarge the point having said something of it before.
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But for the vse in a word, it being so that the first ground of our redemption is the God-head of Christ, it must needs follow, that his bloud is a most pretious bloud,
But for the use in a word, it being so that the First ground of our redemption is the Godhead of christ, it must needs follow, that his blood is a most precious blood,
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and our redemption made by that bloud must of necessity hold, and stand firme and fast for euer, all the power of hel shall neuer be able to ouerturne it,
and our redemption made by that blood must of necessity hold, and stand firm and fast for ever, all the power of hell shall never be able to overturn it,
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We are further heere to marke, that the Apostle proouing Christ a perfect Redeemer, by an argument from his God head, saith not in one word that he is God,
We Are further Here to mark, that the Apostle proving christ a perfect Redeemer, by an argument from his God head, Says not in one word that he is God,
so looking and truely beholding Christ, the true image of God, we cannot but know the wisdome, iustice and mercy of God his Father, reuealed and appearing in him.
so looking and truly beholding christ, the true image of God, we cannot but know the Wisdom, Justice and mercy of God his Father, revealed and appearing in him.
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Let vs euery one from hence learne to reason backe againe on this manner if we truely know not the wisdome, iustice and mercy of God, not by literall, but by spirituall knowledge,
Let us every one from hence Learn to reason back again on this manner if we truly know not the Wisdom, Justice and mercy of God, not by literal, but by spiritual knowledge,
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If many men and women were examined touching this point, though they professe Christ and Christian religion yet they would be found to know God no more then the very Heathen, who neuer heard of Christ.
If many men and women were examined touching this point, though they profess christ and Christian Religion yet they would be found to know God no more then the very Heathen, who never herd of christ.
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and that no man may except against my speech, and say this is hard that we should so bee taxed, wee liue in a Church, where the knowledge of God is plainely taught, wee heare it sounding in our eares,
and that no man may except against my speech, and say this is hard that we should so be taxed, we live in a Church, where the knowledge of God is plainly taught, we hear it sounding in our ears,
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and we cannot be so ignorant, let them therefore heare how I prooue it from the mouth of the Apostle, Hee saith of them, that said let vs eate and drinke,
and we cannot be so ignorant, let them Therefore hear how I prove it from the Mouth of the Apostle, He Says of them, that said let us eat and drink,
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then hear the Lords owne Argument, he saith, verse the 1. he had a controuersie, he was to enter an action against his people for want of knowledge, and how doth he prooue it? thus verse 2. by swearing and lying, killing and stealing,
then hear the lords own Argument, he Says, verse the 1. he had a controversy, he was to enter an actium against his people for want of knowledge, and how does he prove it? thus verse 2. by swearing and lying, killing and stealing,
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To go no further then the very first thing, is swearing an argument of the want of knowledge of God? (it must needs be so, God hauing manifested himselfe most plainely a iust auenger of that sinne) then many there bee that can tell themselues,
To go no further then the very First thing, is swearing an argument of the want of knowledge of God? (it must needs be so, God having manifested himself most plainly a just avenger of that sin) then many there be that can tell themselves,
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but as the deuills know him, and let them marke the sequel, and that which followes vpon this, that they not knowing Christ, Christ will not know them,
but as the Devils know him, and let them mark the sequel, and that which follows upon this, that they not knowing christ, christ will not know them,
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Which is a heauy sentence and to be thought on with trembling, and let it stir vs vp to labour for the true knowlege of God as he hath manifested himselfe in Christ, a God of infinite wisdome, iustice,
Which is a heavy sentence and to be Thought on with trembling, and let it stir us up to labour for the true knowledge of God as he hath manifested himself in christ, a God of infinite Wisdom, Justice,
and mercy, not a God all of mercy and no iustice, that is to set vp an idoll of our owne braine, to thinke there is mercy with God though we repent not,
and mercy, not a God all of mercy and no Justice, that is to Set up an idol of our own brain, to think there is mercy with God though we Repent not,
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Let vs labour to know God as hee hath reuealed himselfe in Christ, his expresse image a God of infinite wisedome, iustice and mercy, that so we may assure our selues we truly know Christ,
Let us labour to know God as he hath revealed himself in christ, his express image a God of infinite Wisdom, Justice and mercy, that so we may assure our selves we truly know christ,
and are known of Christ, and shalbe acknowledged to bee his at his comming, and to helpe vs yet forward in this duty, let vs further consider that if the heathen were left without excuse by the sight of the creatures,
and Are known of christ, and shall acknowledged to be his At his coming, and to help us yet forward in this duty, let us further Consider that if the heathen were left without excuse by the sighed of the creatures,
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if we know not God as we ought, if we haue greater light and meanes to know God by the comming of Christ in the flesh then they, what a shame is it to haue lesse knowledge of God then they,
if we know not God as we ought, if we have greater Light and means to know God by the coming of christ in the Flesh then they, what a shame is it to have less knowledge of God then they,
if wee in Christ see not Gods infinite wisdome and mercy, wee are most blinde, we are euen fooles besotted and bewitched by the Deuill, they are the words of the Apostle.
if we in christ see not God's infinite Wisdom and mercy, we Are most blind, we Are even Fools besotted and bewitched by the devil, they Are the words of the Apostle.
O foolish Galathians who hath bewitched you, that ye should not obey the truth to whom Iesus Christ was before described in your sight and among you crucified.
Oh foolish Galatians who hath bewitched you, that you should not obey the truth to whom Iesus christ was before described in your sighed and among you Crucified.
If Christ bee set before vs in liuely colours by the preaching of the word and the administration of the Sacramants and wee see not in him the infinite wisdome, iustice,
If christ be Set before us in lively colours by the preaching of the word and the administration of the Sacramants and we see not in him the infinite Wisdom, Justice,
though these things might haue beene truely affirmed of God, but the image of the inuisible God, whereby (no doubt) he would haue vs to vnderstand that the same God who is almighty filling heauen and earth,
though these things might have been truly affirmed of God, but the image of the invisible God, whereby (no doubt) he would have us to understand that the same God who is almighty filling heaven and earth,
euen he is inuisible, the same God who is euery where present, yet is not to be seene, our lesson arising hence is this, we are to acknowledge God to be euery where present,
even he is invisible, the same God who is every where present, yet is not to be seen, our Lesson arising hence is this, we Are to acknowledge God to be every where present,
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Great is the Lord, his greatnes incompreh•nsible, not to be shut vp within the compasse of any place, we are therefore to know and acknowledge that God is euery where present,
Great is the Lord, his greatness incompreh•nsible, not to be shut up within the compass of any place, we Are Therefore to know and acknowledge that God is every where present,
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though not seene of vs. We find this point expressed in most excellent termes by Dauid, where there is not a word escapes him, that God was seene of him, Dauid knew it well that he is a spirit inuisible but yet he sets it out in most exce•lent manner that God wa• euery where present with him, that he was with him a• •is downe sitting,
though not seen of us We find this point expressed in most excellent terms by David, where there is not a word escapes him, that God was seen of him, David knew it well that he is a Spirit invisible but yet he sets it out in most exce•lent manner that God wa• every where present with him, that he was with him a• •is down sitting,
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and at his vpri•ing, about his bed, and about his pathes, not a word in his tongue but he knew it, let him mooue either vpward or downeward, to the right hand or to the left, with neuer so great speed,
and At his vpri•ing, about his Bed, and about his paths, not a word in his tongue but he knew it, let him move either upward or downward, to the right hand or to the left, with never so great speed,
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yea when the conscience doth faile in this testimony, (as many times it doth, beeing hardned by custome of sinne) then the very dumbe and senselesse creatures are sometimes made remembrancers and accusers of men for their sinnes,
yea when the conscience does fail in this testimony, (as many times it does, being hardened by custom of sin) then the very dumb and senseless creatures Are sometime made remembrancers and accusers of men for their Sins,
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Stories are full of examples of this kind, yea, no doubt, many of vs may remember that wee haue either knowne or heard of some who haue bene brought to confesse their seeret sinnes by the sight of the fouls of the aire,
Stories Are full of Examples of this kind, yea, no doubt, many of us may Remember that we have either known or herd of Some who have be brought to confess their secret Sins by the sighed of the fouls of the air,
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To inforce this yet further because indeed that is chiefly to be intended, and driuen at in this point, that we may labour to haue in our hearts a setled acknowledgement of it.
To enforce this yet further Because indeed that is chiefly to be intended, and driven At in this point, that we may labour to have in our hearts a settled acknowledgement of it.
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Consider first it is one speciall meanes to worke in vs inward soundnes and truth of heart, nothing is more effectuall to keepe vs from hypocrisie, and many other grosse sinnes then this, what seruant so lewd that will not yeelde to his master eye seruice at the least:
Consider First it is one special means to work in us inward soundness and truth of heart, nothing is more effectual to keep us from hypocrisy, and many other gross Sins then this, what servant so lewd that will not yield to his master eye service At the least:
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In like sort when wee know and acknowledge Gods presence, and that his eye looketh on vs, that hee is a beholder, a witnesse and iudge of all our actions,
In like sort when we know and acknowledge God's presence, and that his eye looks on us, that he is a beholder, a witness and judge of all our actions,
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and for the vnderstanding of the words, wee must know that the Apostle calls Christ the first borne, by way of resemblance and allusion to the first borne in the olde testament.
and for the understanding of the words, we must know that the Apostle calls christ the First born, by Way of resemblance and allusion to the First born in the old Testament.
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and if we sin, wee lye open to his iudgements, who is it but one giuen ouer to sinne and to the power of hell that will not feare to offend, the vndoubted perswasion of Gods presence will set a barre before our corruption and keepe it in:
and if we sin, we lie open to his Judgments, who is it but one given over to sin and to the power of hell that will not Fear to offend, the undoubted persuasion of God's presence will Set a bar before our corruption and keep it in:
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againe it takes from our corruption, and from Satans alluring vs to sinne, that aduantage which many times is imagined, that is secrecy that wee may sinne because wee are in secret, it is a corruption bred and borne with vs to seek corners, with vs to commit sinne, shifts and excuses to hide it:
again it Takes from our corruption, and from Satan alluring us to sin, that advantage which many times is imagined, that is secrecy that we may sin Because we Are in secret, it is a corruption bred and born with us to seek corners, with us to commit sin, shifts and excuses to hide it:
Vpon this the Deuill takes aduantage, and by it preuailes so farre with some, that hee doth vtterly blot out of their mindes the remembrance of Gos presence, and makes them presume to sinne with boldnesse,
Upon this the devil Takes advantage, and by it prevails so Far with Some, that he does utterly blot out of their minds the remembrance of Gos presence, and makes them presume to sin with boldness,
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Now this corruption of ours, and this subtilty of Satan are crossed, and that liberty that some giue themselues to sinne is taken away, by a setled perswasion of this, that God though he be inuisible,
Now this corruption of ours, and this subtlety of Satan Are crossed, and that liberty that Some give themselves to sin is taken away, by a settled persuasion of this, that God though he be invisible,
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yet he is euery where present, as many as truely acknowledge God euery where present, they cannot bee emboldened to sin, the Deuill cannot preuaile with them to sinne,
yet he is every where present, as many as truly acknowledge God every where present, they cannot be emboldened to since, the devil cannot prevail with them to sin,
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because they are in secret and want witnesses, for they know God sees them, and there is no creature which is not manifest in his sight, let vs then labor to haue in our hearts a full perswasion of this, that God though he be inuisible,
Because they Are in secret and want Witnesses, for they know God sees them, and there is no creature which is not manifest in his sighed, let us then labour to have in our hearts a full persuasion of this, that God though he be invisible,
and Priesthood, and was Lord and Gouernour of his brethren, so Christ was made heire of the world, and chiefe gouernour of Gods family, his children elected and adopted in him;
and Priesthood, and was Lord and Governor of his brothers, so christ was made heir of the world, and chief governor of God's family, his children elected and adopted in him;
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whence we are taught, that the eternall generation of Christ is vnspeakeable, as he is God begotten of his Father from all eternitie, we are not able to comprehend it, but by way of shadow or resemblance:
whence we Are taught, that the Eternal generation of christ is unspeakable, as he is God begotten of his Father from all eternity, we Are not able to comprehend it, but by Way of shadow or resemblance:
Let vs rather consider the comfort of it, we know what affection euery one commonly beares to the fruit of his own body, to his first borne, he cannot endure to looke vpon the abuse of any part of it, it would go to the heart of a tender father, to see a legge or an arme of their first borne cut off by the hand of a bloudy butcher;
Let us rather Consider the Comfort of it, we know what affection every one commonly bears to the fruit of his own body, to his First born, he cannot endure to look upon the abuse of any part of it, it would go to the heart of a tender father, to see a leg or an arm of their First born Cut off by the hand of a bloody butcher;
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and teach vs that hee much lesse can endure the wrongs done to any member of his Sonne, cruelties exercised on them, pierce his gracious bowels, the Lord may,
and teach us that he much less can endure the wrongs done to any member of his Son, cruelties exercised on them, pierce his gracious bowels, the Lord may,
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as an earthly father perceiuing cause of further good, doth sometimes suffer his chide to lie in prison, to be in want, to bite on the bridle for a time,
as an earthly father perceiving cause of further good, does sometime suffer his chide to lie in prison, to be in want, to bite on the bridle for a time,
schooled and wayned from the loue of this wretched world, but vndone, & vtterly cast away, he cannot endure it, he will not suffer it, no, he will not see it, let this be had in remembrance,
schooled and wained from the love of this wretched world, but undone, & utterly cast away, he cannot endure it, he will not suffer it, no, he will not see it, let this be had in remembrance,
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Now this argument is further layd abroad, by a double difference of things created, the Apopostle was not content to say in generall, that by Christ all things were created,
Now this argument is further laid abroad, by a double difference of things created, the Apostle was not content to say in general, that by christ all things were created,
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but hee doth further particularize, and vnfold what he meanes by all things. First, by a difference of place, wherein things created are, heauen and earth;
but he does further particularise, and unfold what he means by all things. First, by a difference of place, wherein things created Are, heaven and earth;
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he hath made all inuisible creatures, euen the most excellent inuisible creatures, the Angels, whether ye call them thrones &c. and then repeats the generall, all things were created by him;
he hath made all invisible creatures, even the most excellent invisible creatures, the Angels, whither you call them thrones etc. and then repeats the general, all things were created by him;
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as shutting out God the Father and holy Ghost, for that is contrary to the first Article of our Creed, that God the Father is the Creatour of all things,
as shutting out God the Father and holy Ghost, for that is contrary to the First Article of our Creed, that God the Father is the Creator of all things,
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but we are to conceiue of this, and of that in the first Article, as set downe onely to shew the order and manner of the creation, that God the Fathers,
but we Are to conceive of this, and of that in the First Article, as Set down only to show the order and manner of the creation, that God the Father's,
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All things were made by it, that is, by the Sonne, the substantiall Word of the Father, (created) that is, which were not before, formed and made to be,
All things were made by it, that is, by the Son, the substantial Word of the Father, (created) that is, which were not before, formed and made to be,
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For by his substantiall power, equall to the power of God his Father, working together with the Father and the holy Ghost, were all things that were not before, framed and made and that of nothing.
For by his substantial power, equal to the power of God his Father, working together with the Father and the holy Ghost, were all things that were not before, framed and made and that of nothing.
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Now to the doctrine, first we are to marke the argument of the Apostle, that he prooues Christ to be true and eternall God, by an argument from the creation, that he created all things,
Now to the Doctrine, First we Are to mark the argument of the Apostle, that he Proves christ to be true and Eternal God, by an argument from the creation, that he created all things,
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and therefore he is God eternall, whence it followeth directly and plainely, that the worke of creation, doth manifestly euince and prooue the God-head, he is God that creates;
and Therefore he is God Eternal, whence it follows directly and plainly, that the work of creation, does manifestly evince and prove the Godhead, he is God that creates;
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if man had not sinned, no creature had beene hurtfull vnto him, but vpon the fall, the Lord sayd, cursed is the earth for thy sake, in sorrow shalt thou eat of it, all the dayes of thy life.
if man had not sinned, no creature had been hurtful unto him, but upon the fallen, the Lord said, cursed is the earth for thy sake, in sorrow shalt thou eat of it, all the days of thy life.
though we know not the vse of it, experience teacheth that one poyson is driuen out by another, therefore we are to say with the Psalmist, O Lord how manifold are thy workes, in wisedome, hast thou made them all;
though we know not the use of it, experience Teaches that one poison is driven out by Another, Therefore we Are to say with the Psalmist, Oh Lord how manifold Are thy works, in Wisdom, hast thou made them all;
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Againe, is it so, that he is God that createth, and he that is able to create is God, then let this teach vs, to take heed of a cunning subtilty and sleight, of the Deuill, who as in many other things,
Again, is it so, that he is God that Createth, and he that is able to create is God, then let this teach us, to take heed of a cunning subtlety and sleight, of the devil, who as in many other things,
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and so doth winne to himselfe from simple people that runne after men of that cursed crue, from such I say as are simple and in the Lords iust iudgement, giuen ouer to themselues,
and so does win to himself from simple people that run After men of that cursed crew, from such I say as Are simple and in the lords just judgement, given over to themselves,
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an opinion of great power, we are to take heed of this subtilty, and knowe that the Deuill cannot make the least creature in the world, he by Gods permission,
an opinion of great power, we Are to take heed of this subtlety, and know that the devil cannot make the least creature in the world, he by God's permission,
and for our triall may delude the outward sences, and make things appeare to be which are not as Iannes and Iambres did, they turned their roddes into serpents,
and for our trial may delude the outward Senses, and make things appear to be which Are not as Jannes and Jambres did, they turned their rods into Serpents,
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and brought frogges &c. and the witch of Endor who made counterset Samuel to rise out of the earth, but he cannot make any true reall and substantiall creature, or change a creature of one kinde into another,
and brought frogs etc. and the witch of Endor who made counterset Samuel to rise out of the earth, but he cannot make any true real and substantial creature, or change a creature of one kind into Another,
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when it pleaseth God to restraine him, he is not able to make a counterfet lowse, a base creture as we read of the Aegyptian inchanters, they assayed likewise with their inchantments to bring foorth lice, but they could not.
when it Pleases God to restrain him, he is not able to make a counterfeit louse, a base creature as we read of the Egyptian enchanters, they assayed likewise with their enchantments to bring forth lice, but they could not.
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And because many there be that are too forward to giue heed to iuglers, & such deceiuers, I would entreat them but to consider the danger of giuing heed to such persons,
And Because many there be that Are too forward to give heed to jugglers, & such deceivers, I would entreat them but to Consider the danger of giving heed to such Persons,
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and in time doth get so farre within them, as that he doth seat and settle himselfe vpon their thoughts, he makes them to magnifie him in their conceit,
and in time does get so Far within them, as that he does seat and settle himself upon their thoughts, he makes them to magnify him in their conceit,
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euen the power of creating things of nothing, which is a most grosse and abominable idolatrie, in our thoughts to set vp and magnifie the Deuill in stead of God, what can be more grosse? It was the sinne of the heathen.
even the power of creating things of nothing, which is a most gross and abominable idolatry, in our thoughts to Set up and magnify the devil in stead of God, what can be more gross? It was the sin of the heathen.
I answer them, I am able to warrant it from the word of God, Act. 8.9. we finde that Simon the sorcerer vsed witchcraft and bewitched the people of Samaria, saying, that he himselfe was some great man.
I answer them, I am able to warrant it from the word of God, Act. 8.9. we find that Simon the sorcerer used witchcraft and bewitched the people of Samaria, saying, that he himself was Some great man.
To perswade to this, consider wee that God hauing giuen vs reason, vnderstanding, and abilitie, aboue many other creatures, wee are to vse them, not onely to consider the workes of creation,
To persuade to this, Consider we that God having given us reason, understanding, and ability, above many other creatures, we Are to use them, not only to Consider the works of creation,
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This Dauid knew well, and therefore said, Thy hands haue made me and fashioned me; and he doth not there rest, as contenting himselfe to be the creature of God,
This David knew well, and Therefore said, Thy hands have made me and fashioned me; and he does not there rest, as contenting himself to be the creature of God,
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but labour to be made by him and in him new creatures, to be renued according to the image of God in true holinesse and righteousnesse, that so we may haue true comfort both in life and death.
but labour to be made by him and in him new creatures, to be renewed according to the image of God in true holiness and righteousness, that so we may have true Comfort both in life and death.
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Come we now to the first difference of things created in respect of place, in these words, which are in heauen: and that wee proceed according to the true meaning of the Apostle, ranging all things created into one of these two places, heauen and earth, we must know first that the word heauen in proper signification is taken in Scripture three waies, sometimes to signifie all that aeriall or elementarie region which is aboue the globe of the earth and waters, to the lowest part or circle of heauen, wherein the Moone is placed.
Come we now to the First difference of things created in respect of place, in these words, which Are in heaven: and that we proceed according to the true meaning of the Apostle, ranging all things created into one of these two places, heaven and earth, we must know First that the word heaven in proper signification is taken in Scripture three ways, sometime to signify all that aerial or elementary region which is above the Globe of the earth and waters, to the lowest part or circle of heaven, wherein the Moon is placed.
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Looke vp now vnto the Heauens, and tell the starres if thou be able to number them, saith God to Abraham: and hence the starres are called the army or host of heauen.
Look up now unto the Heavens, and tell the Stars if thou be able to number them, Says God to Abraham: and hence the Stars Are called the army or host of heaven.
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Where therefore the Apostle saith which are in heauen, and which are in the earth, it is as if he had thus said, which are in the aire, in the starrie skie,
Where Therefore the Apostle Says which Are in heaven, and which Are in the earth, it is as if he had thus said, which Are in the air, in the starry sky,
now wherefore did the Lord (for that is chieflie to be knowne) dispose things created into seuerall places and conditions? Surely that there might not onely be a comely proportion and correspondency of one creature with another among themselues;
now Wherefore did the Lord (for that is chiefly to be known) dispose things created into several places and conditions? Surely that there might not only be a comely proportion and correspondency of one creature with Another among themselves;
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for as the Lord himselfe saith, hee prepared the earth, he created it not in vaine, hee formed it to bee inhabited, I am the Lord, and there is no other.
for as the Lord himself Says, he prepared the earth, he created it not in vain, he formed it to be inhabited, I am the Lord, and there is no other.
For why? (consider it seriously) did the Lord before any of vs breathed in the world so distinguish and designe his creatures in such comely order, that nothing should be superfluous or wanting,
For why? (Consider it seriously) did the Lord before any of us breathed in the world so distinguish and Design his creatures in such comely order, that nothing should be superfluous or wanting,
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if wee haue hearts to rest on his prouidence, he will neuer faile nor forsake vs, we haue the Lords owne word for it, that in quietnesse and content wee should rest on his prouidence,
if we have hearts to rest on his providence, he will never fail nor forsake us, we have the lords own word for it, that in quietness and content we should rest on his providence,
and fruits to feed and comfort him, and hee put beautie, sweetnesse, colour, brightnes, and many other excellent qualities vpon his creatures, to make them pleasant and delightsome vnto him:
and fruits to feed and Comfort him, and he put beauty, sweetness, colour, brightness, and many other excellent qualities upon his creatures, to make them pleasant and delightsome unto him:
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Let vs consider our owne comming into the world, wherein all things were ready prouided and set in order before we came, we were prouided of parents, friends, and many speciall comforts needfull;
Let us Consider our own coming into the world, wherein all things were ready provided and Set in order before we Come, we were provided of Parents, Friends, and many special comforts needful;
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yea let vs but looke vpon our own composition and making, that we haue bodies furnished with members for euery good vse, soule• endued with many excellent faculties,
yea let us but look upon our own composition and making, that we have bodies furnished with members for every good use, soule• endued with many excellent faculties,
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for what was the cause that the creature was made a stone, and not a starre? euen the good pleasure of the Lord, nothing else, no other reason can be rendred:
for what was the cause that the creature was made a stone, and not a star? even the good pleasure of the Lord, nothing Else, no other reason can be rendered:
though the words be spoken by way of similitude in the case of predestination, to illustrate and make it plaine, that we ought not to aske a reason of it,
though the words be spoken by Way of similitude in the case of predestination, to illustrate and make it plain, that we ought not to ask a reason of it,
yet take them as a proper simple speech & standing by themselues, and then they serue to silence the creature, that it ought not to demand a reason why it was made of this order or fashion,
yet take them as a proper simple speech & standing by themselves, and then they serve to silence the creature, that it ought not to demand a reason why it was made of this order or fashion,
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shall the thing formed say to him that formed it, why hast thou made me thus? as if he had said, it were too great boldnesse for the creature so to reason with the Creator;
shall the thing formed say to him that formed it, why hast thou made me thus? as if he had said, it were too great boldness for the creature so to reason with the Creator;
The ground of this truth is, because the actuall power of God is equall to his will, his absolute power reacheth beyond his will, he by his absolute power can make of stones bread,
The ground of this truth is, Because the actual power of God is equal to his will, his absolute power reaches beyond his will, he by his absolute power can make of stones bred,
Is it so that Christ if so it had pleased him, could haue made of the meanest creature the most glorious? then we are to esteeme of the meanest things in the world,
Is it so that christ if so it had pleased him, could have made of the Meanest creature the most glorious? then we Are to esteem of the Meanest things in the world,
let vs by this be led forward to consider that Christ, as he is God, is able to vse the meanest & weakest things in the world to ouermaster the strongest, as he could in the first creation of all things haue made the meanest creature the most glorious,
let us by this be led forward to Consider that christ, as he is God, is able to use the Meanest & Weakest things in the world to overmaster the Strongest, as he could in the First creation of all things have made the Meanest creature the most glorious,
and if the Lord can make such meane creatures, as frogs, lice, & flies, too strong for a mightie kingdome, what resistance then can any silly man or woman make against the Lords wrath,
and if the Lord can make such mean creatures, as frogs, lice, & flies, too strong for a mighty Kingdom, what resistance then can any silly man or woman make against the lords wrath,
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Let hard hearted & impenitent sinners think vpon it, that the Lord Iesus Christ could (if it had pleased him) haue made a silly worme a glorious Angell,
Let hard hearted & impenitent Sinners think upon it, that the Lord Iesus christ could (if it had pleased him) have made a silly worm a glorious Angel,
and hee can vse the meanest creature to bring downe the power of the strongest, he can arme all creatures against vs. Let vs therefore learne to tremble before him:
and he can use the Meanest creature to bring down the power of the Strongest, he can arm all creatures against us Let us Therefore Learn to tremble before him:
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Now to the second difference of things created in respect of qualitie, things visible and inuisible, that is to say, things corporeall, bodily substances, subiect to sight and other outward senses:
Now to the second difference of things created in respect of quality, things visible and invisible, that is to say, things corporeal, bodily substances, Subject to sighed and other outward Senses:
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and note wee from these words briefly this, that seeing the holy ghost made choice of this distinction of things created in respect of quality, that some are visible and some inuisible, wee are therefore to hold it as a true difference of things, yea such a distinction as cannot be confounded, the parts of it cannot be concident, they can neuer fall together:
and note we from these words briefly this, that seeing the holy ghost made choice of this distinction of things created in respect of quality, that Some Are visible and Some invisible, we Are Therefore to hold it as a true difference of things, yea such a distinction as cannot be confounded, the parts of it cannot be concident, they can never fallen together:
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but at seuerall times, though wee are taught that the bodies of true beleeuers raised vp and glorified shall bee changed, corruption shall put on incorruption,
but At several times, though we Are taught that the bodies of true believers raised up and glorified shall be changed, corruption shall put on incorruption,
and mortall shall put on immortaliiy, yet neither there nor any where do we read, that visible shal put on inuisibility, these shall be distinct qualities of things for euer,
and Mortal shall put on immortaliiy, yet neither there nor any where do we read, that visible shall put on invisibility, these shall be distinct qualities of things for ever,
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That is not to keep within the compasse of the text, but to extend the wordes beyond the true meaning of them, from the speciall purpose of Christ that place was not to make knowne the qualities of the Saints raised vp and glorified,
That is not to keep within the compass of the text, but to extend the words beyond the true meaning of them, from the special purpose of christ that place was not to make known the qualities of the Saints raised up and glorified,
and not standing in neede of naturall meane• of nourishment or sustentaeion by meates drinkes, sleepe and such like, they shall bee spirituall thus vnderstood,
and not standing in need of natural meane• of nourishment or sustentaeion by Meats drinks, sleep and such like, they shall be spiritual thus understood,
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but yet visible as the body of Christ, and to this end I note this to shew how crosse the Papists are to this distinction made by the holy Ghost, they make the body of Christ a visible creature inuisible,
but yet visible as the body of christ, and to this end I note this to show how cross the Papists Are to this distinction made by the holy Ghost, they make the body of christ a visible creature invisible,
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and say it is the Sacrament really present, and yet not to be seene, againe they make visible formes of Angels which are spirituall substances and inuisible,
and say it is the Sacrament really present, and yet not to be seen, again they make visible forms of Angels which Are spiritual substances and invisible,
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& vpon good ground because so to vnderstand the wordes, is consonant to the scope of the Apostle in this Epistle, which was to shew that Christ is to be worshipped and not Angels,
& upon good ground Because so to understand the words, is consonant to the scope of the Apostle in this Epistle, which was to show that christ is to be worshipped and not Angels,
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as the false Apostles taught, cap. 2. 18. the good Angels are called by these names, not as by titles of order and degree as the Papists affirme, who in this point of foolish curiosity in setting downe the orders of Angels, haue gone so farre as they haue lost themselues,
as the false Apostles taught, cap. 2. 18. the good Angels Are called by these names, not as by titles of order and degree as the Papists affirm, who in this point of foolish curiosity in setting down the order of Angels, have gone so Far as they have lost themselves,
yet that these be titles of order can neuer be proued. August•e saith, what difference there is betweene these 4. words, Thrones, Dominions, Principalities, Powers:
yet that these be titles of order can never be proved. August•e Says, what difference there is between these 4. words, Thrones, Dominions, Principalities, Powers:
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let them tell vs that be able, so they prooue that they tell vs, for my part, (saith he) I confesse I know it not, wee are not then to conceiue of these words as signifying seuerall orders and degrees of Angels, but as set downe by way of similitude to signifie both the glory and office of the good Angel, by whom Christ doth execute,
let them tell us that be able, so they prove that they tell us, for my part, (Says he) I confess I know it not, we Are not then to conceive of these words as signifying several order and Degrees of Angels, but as Set down by Way of similitude to signify both the glory and office of the good Angel, by whom christ does execute,
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Now, heere first we are to marke, that the Apostle speaking of the creation of Angels, hee sayth not in plaine termes, that inuisible things were created by Christ, euen Angels;
Now, Here First we Are to mark, that the Apostle speaking of the creation of Angels, he say not in plain terms, that invisible things were created by christ, even Angels;
but he vseth these borrowed speeches, Thrones, Dominions, Principalities, Powers, hee sets them downe by way of similitude, comparing them to the highest dignities and glories in the world,
but he uses these borrowed Speeches, Thrones, Dominions, Principalities, Powers, he sets them down by Way of similitude, comparing them to the highest dignities and Glories in the world,
as Gouernours are called Iud. Epist. ver. 8 And that in the abstract, whence it followeth, that the good Angels are most excellent creatures, earthly Kings, Princes and Potentates in their greatest pompe,
as Governors Are called Iud. Epistle ver. 8 And that in the abstract, whence it follows, that the good Angels Are most excellent creatures, earthly Kings, Princes and Potentates in their greatest pomp,
as of the excellency of all creatures, yea, when the greatest glory and praise belonging to any inferiour creature is spoken of in Scripture, the speech is then taken from the glory of Angels, a when the woman of Tekoah, was to commend the wisedome and knowledge of Dauid, she saith, My Lord the King is euen as an Angell of God, in hearing of good and bad.
as of the excellency of all creatures, yea, when the greatest glory and praise belonging to any inferior creature is spoken of in Scripture, the speech is then taken from the glory of Angels, a when the woman of Tekoah, was to commend the Wisdom and knowledge of David, she Says, My Lord the King is even as an Angel of God, in hearing of good and bad.
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if had the most excellent and eloquent tongue that possibly could bee, thus then the greatest glory and excellency of any creature being set out by speech drawen from Angels, it must needs be that they are most excellent,
if had the most excellent and eloquent tongue that possibly could be, thus then the greatest glory and excellency of any creature being Set out by speech drawn from Angels, it must needs be that they Are most excellent,
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Now, how may the consideration of the excellency of Angels perfect vs? Surely thus, we are thereby to be led on, to see the glory of Christ their Creatour,
Now, how may the consideration of the excellency of Angels perfect us? Surely thus, we Are thereby to be led on, to see the glory of christ their Creator,
when we see men excell in rare gifts, of beauty, strength, goodly proportion of body, in wisedome, knowledge and such like, we are not to rest in these things,
when we see men excel in rare Gifts, of beauty, strength, goodly proportion of body, in Wisdom, knowledge and such like, we Are not to rest in these things,
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for what hast thou, that thou hast not receiued from the Father of lights, which is a thing needfull to be vrged in these daies, wherein many men hauing good gifts, doe rest too much in their gifts of knowledge and vnderstanding,
for what hast thou, that thou hast not received from the Father of lights, which is a thing needful to be urged in these days, wherein many men having good Gifts, do rest too much in their Gifts of knowledge and understanding,
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as appeares in the Brownists, Familists and others, for doubtlesse, one speciall cause of their continuance in their erroneous opinions, is their too much resting vpon their owne knowledge:
as appears in the Brownists, Familists and Others, for doubtless, one special cause of their Continuance in their erroneous opinions, is their too much resting upon their own knowledge:
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for hee that doth rest vpon his owne opinion, and though he erre, yet holds his errour for a certaine truth, by whom can he bee cured? how will hee submit himselfe to any mans iudgement? when hee takes it not to be so good as his owne,
for he that does rest upon his own opinion, and though he err, yet holds his error for a certain truth, by whom can he be cured? how will he submit himself to any men judgement? when he Takes it not to be so good as his own,
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In that, the Apostle setteth out the good Angels by these word of similitude, Thrones, Dominions, Principalities, Powers, we are further taught, that they are as good Kings and Princes in the common-wealth,
In that, the Apostle sets out the good Angels by these word of similitude, Thrones, Dominions, Principalities, Powers, we Are further taught, that they Are as good Kings and Princes in the commonwealth,
and for the punishment of the wicked, to take vengeance on euill doers, so the good Angels are appointed for the good and protection of the good and godly,
and for the punishment of the wicked, to take vengeance on evil doers, so the good Angels Are appointed for the good and protection of the good and godly,
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For the first, Heb. 1. last verse, they are sayd to be ministring spirits, sent foorth to minister for their sakes which shall be heires of saluation, the Angell of the Lord pitcheth round about them, that feare him, and deliuereth them.
For the First, Hebrew 1. last verse, they Are said to be ministering spirits, sent forth to minister for their sakes which shall be Heirs of salvation, the Angel of the Lord pitcheth round about them, that Fear him, and Delivereth them.
For the second, wee finde that they as instruments of the wrath of God, destroyed Sodome and Gomorrha, they plagued Aegypt with the death of the first borne, they slew in one night, one hundred foure-score & fiue thousand in Senacheribs host;
For the second, we find that they as Instruments of the wrath of God, destroyed Sodom and Gomorrha, they plagued Egypt with the death of the First born, they slew in one night, one hundred foure-score & fiue thousand in Senacherib's host;
of this point we may make the same vse the Apostle doth of the power of Princes and lawfull Gouernours among men, wilt thou (saith he) be without feare of the power? doe well:
of this point we may make the same use the Apostle does of the power of Princes and lawful Governors among men, wilt thou (Says he) be without Fear of the power? do well:
if the Lord see it good for thee, in cōmon calamities and miseries, we read Ezechiel 9.4. that a marke was set on them, that mourned in Ierusalem, for all the abhominations that were done in that city, that they should not be swept away, in the common calamity of that city:
if the Lord see it good for thee, in Common calamities and misery's, we read Ezechiel 9.4. that a mark was Set on them, that mourned in Ierusalem, for all the abominations that were done in that City, that they should not be swept away, in the Common calamity of that City:
if it be good for thee, thou shalt be called out from the wicked, the destroying Angell shall not touch thee, thou shalt not be swept away in a common calamity, which is a matter of excellent comfort.
if it be good for thee, thou shalt be called out from the wicked, the destroying Angel shall not touch thee, thou shalt not be swept away in a Common calamity, which is a matter of excellent Comfort.
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That by the substantiall power of Christ, working together with the Father and holy Ghost, were all things that were not before fremed and made of nothing.
That by the substantial power of christ, working together with the Father and holy Ghost, were all things that were not before fremed and made of nothing.
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as we haue it, Ioh. 1.3. and without it was made nothing that was made. Thirdly, we are to obserue and remember this as fundamentall poynt of religion.
as we have it, John 1.3. and without it was made nothing that was made. Thirdly, we Are to observe and Remember this as fundamental point of Religion.
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to signifie that the thing was established by God, our attention and consideration of it, must be answerable, we are therefore not lightly to passe ouer,
to signify that the thing was established by God, our attention and consideration of it, must be answerable, we Are Therefore not lightly to pass over,
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I answer, That wee may not onely see the wisedome and power of God, but with Dauid be brought to see his infinite goodnesse and mercy towards man, Psal. 8. when I behold thine heauens, euen the workes of thy fingers, the moone and the starres which thou hast ordained.
I answer, That we may not only see the Wisdom and power of God, but with David be brought to see his infinite Goodness and mercy towards man, Psalm 8. when I behold thine heavens, even the works of thy fingers, the moon and the Stars which thou hast ordained.
and when he doth stir vp, and direct his Ministers often, and that with vehemency to beat vpon the same sin, we are not lightly to regard those his threatnings,
and when he does stir up, and Direct his Ministers often, and that with vehemency to beatrice upon the same since, we Are not lightly to regard those his threatenings,
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and to thinke the repetition of them idle and vaine, but to confider the infallible and ineuitable certainty of his wrath to come vpon refractary, stubborne and hard hearted sinners,
and to think the repetition of them idle and vain, but to confider the infallible and inevitable certainty of his wrath to come upon refractory, stubborn and hard hearted Sinners,
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and that againe, time after time, and many times in patience expecting our repentance, and shall not hee at length (if sinners bee not thereby mooued) bring his threatned iudgements vpon them? yes certainely, they are his owne words, that if they walke stubbornely, against him, he will then smite them seuen times, he will pay them home at last.
and that again, time After time, and many times in patience expecting our Repentance, and shall not he At length (if Sinners be not thereby moved) bring his threatened Judgments upon them? yes Certainly, they Are his own words, that if they walk stubbornly, against him, he will then smite them seuen times, he will pay them home At last.
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Christ as God is the perfection of glory in himselfe, how then can things created serue for his glory? Can they adde glory to him who is maiestie and glory it selfe.
christ as God is the perfection of glory in himself, how then can things created serve for his glory? Can they add glory to him who is majesty and glory it self.
Things created serue not to adde any thing to the essence of Christ his glory, it being infinite in himselfe to the perfection whereof nothing can be added,
Things created serve not to add any thing to the essence of christ his glory, it being infinite in himself to the perfection whereof nothing can be added,
nor any thing detracted to make it lesse perfect, but they serue to the manifestation and declaration of that infinite glorie The heauens declare the glory of God, and the firmament sheweth the worke of his hands.
nor any thing detracted to make it less perfect, but they serve to the manifestation and declaration of that infinite glory The heavens declare the glory of God, and the firmament shows the work of his hands.
and whatsoeuer we doe we must make his glory our principall end, and that this duty doth follow from the words of the Apostle, I make it plaine thus, it being the principall ende of things created, it must also bee the chiefe end of the actions of those things,
and whatsoever we do we must make his glory our principal end, and that this duty does follow from the words of the Apostle, I make it plain thus, it being the principal end of things created, it must also be the chief end of the actions of those things,
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therefore our bodies and soules being made for Gods glory, all the actions of them both must tend to the same end, it is the conclusion of the Apostle agreeable to this.
Therefore our bodies and Souls being made for God's glory, all the actions of them both must tend to the same end, it is the conclusion of the Apostle agreeable to this.
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Now the glory of God is the chiefest good, it is put for the goodnesse of God it self, and it is the whole ioy and felicity of the Saints and Angels in heauen, to glorifie God, they are so rauished with the loue of it, that they neuer waxe weary in sounding foorth the praise of God:
Now the glory of God is the chiefest good, it is put for the Goodness of God it self, and it is the Whole joy and felicity of the Saints and Angels in heaven, to Glorify God, they Are so ravished with the love of it, that they never wax weary in sounding forth the praise of God:
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Therefore it must be the supreame end of all our actions, that is, our dutie, a dutie indeede little thought on by many in the world, many there be, who are so farre from making the glory of God the chiefe end of al their actions as that their liues and actions are nothing else but a continuall dishonouring of the Lord, they are so loose in their liues,
Therefore it must be the supreme end of all our actions, that is, our duty, a duty indeed little Thought on by many in the world, many there be, who Are so Far from making the glory of God the chief end of all their actions as that their lives and actions Are nothing Else but a continual Dishonoring of the Lord, they Are so lose in their lives,
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and so giuen ouer to follow the corrupt lusts of their owne hearts, as they cannot abide any that will not poure out themselues to the same excesse of riot,
and so given over to follow the corrupt Lustiest of their own hearts, as they cannot abide any that will not pour out themselves to the same excess of riot,
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let such persons know that they are like the Deuil and damned in hell, for it is the practise of the Deuill without ceasing, to belch out blasphemy against God himselfe,
let such Persons know that they Are like the devil and damned in hell, for it is the practice of the devil without ceasing, to belch out blasphemy against God himself,
And for further vse of this point, let vs euery one labour to practise the duty now deliuered, and take we heede that sinne doe not insinuate and creepe within our best actions our hearing of the word, our praiers and giuing of almes the discharge of our publike office and function, &c. I know we cannot but sin in our best actions,
And for further use of this point, let us every one labour to practise the duty now Delivered, and take we heed that sin do not insinuate and creep within our best actions our hearing of the word, our Prayers and giving of alms the discharge of our public office and function, etc. I know we cannot but since in our best actions,
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and aime at the applause and commendation of men, a sin that cannot easily be discerned, it is a branch of inward pride, I therefore leaue the examination to euery mans conscience, let that tell euery one whether he doe good things in simplicity of heart, ayming principally at Gods glory,
and aim At the applause and commendation of men, a since that cannot Easily be discerned, it is a branch of inward pride, I Therefore leave the examination to every men conscience, let that tell every one whither he do good things in simplicity of heart, aiming principally At God's glory,
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First, there is no soundnesse of religion in the hart where there is a secret seeking of a mans owne glory, that man that makes it his chiefe end of good actions to be spoken of and admired, doth thereby make knowne that his hart is not sound.
First, there is no soundness of Religion in the heart where there is a secret seeking of a men own glory, that man that makes it his chief end of good actions to be spoken of and admired, does thereby make known that his heart is not found.
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Againe, we shall find that though other sinnes haue bin suffered a long time vnpunished, yet the incroaching on the right of Gods glory, euer brought present iudgements.
Again, we shall find that though other Sins have been suffered a long time unpunished, yet the encroaching on the right of God's glory, ever brought present Judgments.
And if any thinke these examples of an higher degree of sinne, then is the secret seeking of applause amongst men, let him know, that euen that is a robbing of God of his due honour,
And if any think these Examples of an higher degree of sin, then is the secret seeking of applause among men, let him know, that even that is a robbing of God of his due honour,
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and the Lord is not onely carefull, but as I may say curious, or as the Scripture speakes, iealous of his glory, hee cannot abide it should bee any way touched or impayred,
and the Lord is not only careful, but as I may say curious, or as the Scripture speaks, jealous of his glory, he cannot abide it should be any Way touched or impaired,
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therfore they that incroach vppon it in the least measure cannot escape the iudgement of God, if then wee would not discouer the vnsoundnes of our hearts,
Therefore they that encroach upon it in the least measure cannot escape the judgement of God, if then we would not discover the unsoundness of our hearts,
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if wee would not endanger our selues, suddenly to bee ouertaken by the hand of God let vs take heed we giue no place in our hearts when wee are performing good duties, to a secret seeking of our owne glory,
if we would not endanger our selves, suddenly to be overtaken by the hand of God let us take heed we give no place in our hearts when we Are performing good duties, to a secret seeking of our own glory,
One worde more I will adde touching these words, in that all things were created for the glory of Christ Iesus, it followes vpon that, that they are to to be vsed,
One word more I will add touching these words, in that all things were created for the glory of christ Iesus, it follows upon that, that they Are to to be used,
How then can the Papists excuse themselues, for their hallowing (as they call it) but indeed charming of bread, water, salt, spittle and such like, to make them able to confer health of body and soule, is this to vse the creatures to the glory of Christ Iesus? no surely, it is a meere prophanation of the name of God,
How then can the Papists excuse themselves, for their hallowing (as they call it) but indeed charming of bred, water, salt, spittle and such like, to make them able to confer health of body and soul, is this to use the creatures to the glory of christ Iesus? not surely, it is a mere profanation of the name of God,
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And he is before all things, these words beeing onely a repetition of that which before was deliuered, that hee is the first borne of euery creature, are so to be conceiued,
And he is before all things, these words being only a repetition of that which before was Delivered, that he is the First born of every creature, Are so to be conceived,
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and now to deriue hence some further point of instruction, we are to marke that the Apostle in the 15. verse, speaking of the eternity of Christ sets it downe by way of similitude and borrowed speech,
and now to derive hence Some further point of instruction, we Are to mark that the Apostle in the 15. verse, speaking of the eternity of christ sets it down by Way of similitude and borrowed speech,
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now heere he deliuers the same thing in more plaine termes that he is before all things, to this ende without question, to take away all doubtfulnesse, ambiguity and errour that might bee occasioned from the former similitude.
now Here he delivers the same thing in more plain terms that he is before all things, to this end without question, to take away all doubtfulness, ambiguity and error that might be occasioned from the former similitude.
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That whatsoeuer is necessary to be knowne and beleeued of vs to saluation, is in one place of Scripture or other plainely set foorth and easie to bee vnderstood of all them that read diligently, marke attentiuely, pray heartily,
That whatsoever is necessary to be known and believed of us to salvation, is in one place of Scripture or other plainly Set forth and easy to be understood of all them that read diligently, mark attentively, pray heartily,
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or any thing obscurely, the same in another place is explaned, to insist in one or two places, circumcision is called the couenant and in the next verse the signe of the couenant:
or any thing obscurely, the same in Another place is explained, to insist in one or two places, circumcision is called the Covenant and in the next verse the Signen of the Covenant:
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so much abused by the papists, as the ground of their transubstantiation is expounded both by our Sauiour and his Apostle Paul, and made plaine to them that are not wilfully blind,
so much abused by the Papists, as the ground of their transubstantiation is expounded both by our Saviour and his Apostle Paul, and made plain to them that Are not wilfully blind,
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for when our Sauior said, do this in remembrance of mee, and the Apostle, as oft as ye shall eat this bread and drinke this cup, ye shew the Lords death till hee come, they doe plainly declare that bread & wine be memorials and visible signes of the body & bloud of Christ.
for when our Saviour said, do this in remembrance of me, and the Apostle, as oft as you shall eat this bred and drink this cup, you show the lords death till he come, they do plainly declare that bred & wine be memorials and visible Signs of the body & blood of christ.
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then we must needs grant that the Scripture is the best expounder of Scripture, and that we commonly giue to a man of ordinary vnderstanding, that hee is Optimus sui interpres, the best expounder of his owne meaning, may not bee denied to the wisedome of God reuealed in his word, wee must needes grant that the best way of expounding Scripture, is by Scripture it selfe,
then we must needs grant that the Scripture is the best expounder of Scripture, and that we commonly give to a man of ordinary understanding, that he is Optimus sui Interpret, the best expounder of his own meaning, may not be denied to the Wisdom of God revealed in his word, we must needs grant that the best Way of expounding Scripture, is by Scripture it self,
& that this point may tend to some speciall profit of euery one of vs. Learne we hence, that the application of one place of Scripture, must bee with the consideration of another, we are so to apply one place of Scripture to our selues,
& that this point may tend to Some special profit of every one of us Learn we hence, that the application of one place of Scripture, must be with the consideration of Another, we Are so to apply one place of Scripture to our selves,
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for if we obserue it, wee shall finde that the Diuell doth this way strongly delude and deceiue a great number in the world, hee makes them not rightly apply,
for if we observe it, we shall find that the devil does this Way strongly delude and deceive a great number in the world, he makes them not rightly apply,
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but hold to themselues some places of Scripture helping them forward (by their abuse of them) in their sinne with vtter obliuion and forgetfulnesse of another place, that might pull them backe from their sinne, wee may see this his dealing in one particular, in the sinne of presumption, men are bold to sinne, presuming on Gods mercy,
but hold to themselves Some places of Scripture helping them forward (by their abuse of them) in their sin with utter oblivion and forgetfulness of Another place, that might pull them back from their sin, we may see this his dealing in one particular, in the sin of presumption, men Are bold to sin, presuming on God's mercy,
and sustained in their substances, quantities, qualities, motions, and actions, so as if hee should withdraw his hand they would all perish and come to nothing,
and sustained in their substances, quantities, qualities, motions, and actions, so as if he should withdraw his hand they would all perish and come to nothing,
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as if it did belong to them, neuer remembring to apply these together, with that rule of the Apostle, setting downe to whom mercy belongs, wee must take heede of this manner of application of Scripture, there beeing a sweet harmony & consent between the places of scripture, they must be expounded one by another,
as if it did belong to them, never remembering to apply these together, with that Rule of the Apostle, setting down to whom mercy belongs, we must take heed of this manner of application of Scripture, there being a sweet harmony & consent between the places of scripture, they must be expounded one by Another,
so as we forget not the moderation of it, by another wherein there is either a rule or threatning to keep vs from presumption, we shall finde this practised by Christ himselfe, the best example for imitation; we read Math. 4.5.6.
so as we forget not the moderation of it, by Another wherein there is either a Rule or threatening to keep us from presumption, we shall find this practised by christ himself, the best Exampl for imitation; we read Math. 4.5.6.
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When hee was tempted to cast himselfe downe from a pinacle of the temple, that temptation was backed by a comfortable place of the Psal. 91. He will giue his Angels charge ouer thee,
When he was tempted to cast himself down from a pinnacle of the temple, that temptation was backed by a comfortable place of the Psalm 91. He will give his Angels charge over thee,
Our Sauiour did not rest on the consideration of that place alledged, and answer the Deuill as he might, that hee played the Deuil and left out that which made against himselfe, the limitation of the Angels charge, that they must take charge of him, not if hee should come downe headlong,
Our Saviour did not rest on the consideration of that place alleged, and answer the devil as he might, that he played the devil and left out that which made against himself, the limitation of the Angels charge, that they must take charge of him, not if he should come down headlong,
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but to answer the Diuell (which is the thing we are to mark) out of the Law, which is alwaies a cooler of presumption, he said vnto him, it is written againe;
but to answer the devil (which is the thing we Are to mark) out of the Law, which is always a cooler of presumption, he said unto him, it is written again;
and that which should minister matter of comfort to saluation, will bee a meanes of encouragement to sinne with boldnesse, to our vtter ruine and destruction.
and that which should minister matter of Comfort to salvation, will be a means of encouragement to sin with boldness, to our utter ruin and destruction.
I come to the second thing, which is a third argument, proouing Christ to be God, in the words following (and in him all things consist) the words are briefly thus to bee conceiued, that by the powerfull hand of Christ, all things created, are preserued in their essence and state,
I come to the second thing, which is a third argument, proving christ to be God, in the words following (and in him all things consist) the words Are briefly thus to be conceived, that by the powerful hand of christ, all things created, Are preserved in their essence and state,
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Whence it followes that the preseruation of things in their essence and state is by the mighty power of God, for else the argument had not beene good, that is, Christ is the preseruer of all things, and therefore God.
Whence it follows that the preservation of things in their essence and state is by the mighty power of God, for Else the argument had not been good, that is, christ is the preserver of all things, and Therefore God.
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Vnlesse preseruation be a proper and peculiar effect of the powerful hand of God, and consider we the ground of this giuen by the Apostle, that God is a faithfull creator, he did not onely make the heauens,
Unless preservation be a proper and peculiar Effect of the powerful hand of God, and Consider we the ground of this given by the Apostle, that God is a faithful creator, he did not only make the heavens,
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Learne we to see in bread, the staffe of bread, as the Lord himselfe calles it, that is, the strength and power to nourish, which comes from the Lord, and is giuen and taken away at his pleasure;
Learn we to see in bred, the staff of bred, as the Lord himself calls it, that is, the strength and power to nourish, which comes from the Lord, and is given and taken away At his pleasure;
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wee shall finde the Lord doth many times teach men this duty by their owne wofull experience, I meane such as are vnmindfull of this duty, that when they see not God in the bread which they eat, hee makes them pine away in the midst of their plenty, the meanes vouchsafed haue not power to doe them good,
we shall find the Lord does many times teach men this duty by their own woeful experience, I mean such as Are unmindful of this duty, that when they see not God in the bred which they eat, he makes them pine away in the midst of their plenty, the means vouchsafed have not power to do them good,
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Now for further vse of this point, heere comes a question to be scanned, that seeing, our preseruation in regard of being and state, is by the mighty power of God,
Now for further use of this point, Here comes a question to be scanned, that seeing, our preservation in regard of being and state, is by the mighty power of God,
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The question may bee, when wee may lawfully expect the extraordinary power and prouidence of God for our preseruation, which is a thing needfull to bee knowen, to keepe vs, that we doe not at all times looke for the extraordinary power of God to preserue vs,
The question may be, when we may lawfully expect the extraordinary power and providence of God for our preservation, which is a thing needful to be known, to keep us, that we do not At all times look for the extraordinary power of God to preserve us,
when Daniel is cast into the Lyons den, hee may then expect Angels to come and close the Lyons mouths, the Scripture is plentifull in examples of this kinde,
when daniel is cast into the Lyons den, he may then expect Angels to come and close the Lyons mouths, the Scripture is plentiful in Examples of this kind,
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One thing more is offered vnto vs from these wordes, and that is a matter of comfort to all true beleeuers, namely this, in that all things are preserued by Christ, it cannot be but that his Church, his body, is kept and preserued by his prouidence in specall manner Isay. 27.3.
One thing more is offered unto us from these words, and that is a matter of Comfort to all true believers, namely this, in that all things Are preserved by christ, it cannot be but that his Church, his body, is kept and preserved by his providence in special manner Saiah 27.3.
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the Lord saith he keepes his vineyard, and hee will water it, and Dauid found such safety & security vnder the speciall prouidence of God as hee was not able (as it should seeme) with any words to expresse,
the Lord Says he keeps his vineyard, and he will water it, and David found such safety & security under the special providence of God as he was not able (as it should seem) with any words to express,
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and shield, and fortresse, & bulwarke, and deliuerer from all enemies and from the Deuill and his instruments, to all them that put their trust in him for euer. Ps. 17.8.
and shield, and fortress, & bulwark, and deliverer from all enemies and from the devil and his Instruments, to all them that put their trust in him for ever. Ps. 17.8.
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Dauid prayed for speciall defence keepe me as the apple of the eye, hide me vnder the shadow of thy wings, he prayed (no doubt) in faith with assurance that the Lord would so keepe him,
David prayed for special defence keep me as the apple of the eye, hide me under the shadow of thy wings, he prayed (no doubt) in faith with assurance that the Lord would so keep him,
& doth so keepe all his children, now who will not warily keep the apple of his eye, it is the tendrest thing and that part of the body that men are most carefull of,
& does so keep all his children, now who will not warily keep the apple of his eye, it is the Tenderest thing and that part of the body that men Are most careful of,
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and euen as the apple of the eye doth the Lord Iesus keepe his, if then Iesus Christ be our keeper, whom need we feare, do but remember that which wee haue in this text, that in him all things consist, and the motion of all things is from and by his power,
and even as the apple of the eye does the Lord Iesus keep his, if then Iesus christ be our keeper, whom need we Fear, do but Remember that which we have in this text, that in him all things consist, and the motion of all things is from and by his power,
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and they cannot moue the least finger, but as rhey are sustained by him, why then should we feare them? no, no, know that the hand of Christ Iesus is with thee, thou that art a member of him) both in life and death,
and they cannot move the least finger, but as rhey Are sustained by him, why then should we Fear them? no, no, know that the hand of christ Iesus is with thee, thou that art a member of him) both in life and death,
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The Apostle hauing spoken in the three verses going before of the dignity of Christ his person in respect of his deity and so proued the sufficiency of the work of redemption wrought by him.
The Apostle having spoken in the three Verses going before of the dignity of christ his person in respect of his deity and so proved the sufficiency of the work of redemption wrought by him.
And he is the head of the body of the Church, the words head and body are metaphorically borrowed from knowne things, and doe signifie that relation that is betweene Christ and his Church, that there is the same relation betweene him and his Church, that there is between the head and the body,
And he is the head of the body of the Church, the words head and body Are metaphorically borrowed from known things, and do signify that Relation that is between christ and his Church, that there is the same Relation between him and his Church, that there is between the head and the body,
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and the members of a natural body, and that wee may yet better conceiue the meaning of the wordes, two questions are briefly to bee answered which serue much for the vnderstanding of that relation, that is betweene Christ and his Church, compared to an head or bodie.
and the members of a natural body, and that we may yet better conceive the meaning of the words, two questions Are briefly to be answered which serve much for the understanding of that Relation, that is between christ and his Church, compared to an head or body.
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euen whole Christ God and man is the head of his church, for hee is so the head as hee is the Sauiour of his Church, they are conioyned by the Apostle, Christ, saith the Apostle is head of his Church, as the husband is the wiues head,
even Whole christ God and man is the head of his Church, for he is so the head as he is the Saviour of his Church, they Are conjoined by the Apostle, christ, Says the Apostle is head of his Church, as the husband is the wives head,
this then is the full sense and meaning of these words, as if the Apostle had said, Christ both God and man, in respect of both his natures, is after a spirituall manner, knit to all Gods elect, called and sanctified,
this then is the full sense and meaning of these words, as if the Apostle had said, christ both God and man, in respect of both his nature's, is After a spiritual manner, knit to all God's elect, called and sanctified,
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for though euery King may in good sense be called the head of the particular visible Church of his dominion, which is a body distinct from the whole Church,
for though every King may in good sense be called the head of the particular visible Church of his dominion, which is a body distinct from the Whole Church,
& that is Christ, because he onely is knit to Gods elect, called and sanctified by mysticall vnion, he only giues spirituall life and motion to all the members of the Church, yea, the Papists themselues.
& that is christ, Because he only is knit to God's elect, called and sanctified by mystical Union, he only gives spiritual life and motion to all the members of the Church, yea, the Papists themselves.
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against whom I note this, who say, that the Pope is the head of the Church, in their annotations on Ephes. 1.22. confesse that the Church in no sence can bee called the body of the Pope;
against whom I note this, who say, that the Pope is the head of the Church, in their annotations on Ephesians 1.22. confess that the Church in no sense can be called the body of the Pope;
And so I leaue this point, and come to another, in that the Apostle sets down that relation that is betweene Christ and his Church, by this similitude that he is as an head,
And so I leave this point, and come to Another, in that the Apostle sets down that Relation that is between christ and his Church, by this similitude that he is as an head,
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yea more neere, for the head of a man may bee cut off, but Christ is ioined with his members inseparably, all opposite strength and power of Hell can neuer be able to separate him from his Church and members;
yea more near, for the head of a man may be Cut off, but christ is joined with his members inseparably, all opposite strength and power of Hell can never be able to separate him from his Church and members;
and are indeed till death or lawfull diuorce by the bond of marriage, one flesh euen so neere or rather neerer (because death cannot seuer them) is the coniunction betweene Christ and his Church,
and Are indeed till death or lawful divorce by the bound of marriage, one Flesh even so near or rather nearer (Because death cannot sever them) is the conjunction between christ and his Church,
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First it may serue to strengthen the faith of all true beleeuers touching their iustification by Christ his righteousnesse imputed vnto them, for there being that neere coniunction betweene Christ and his Church,
First it may serve to strengthen the faith of all true believers touching their justification by christ his righteousness imputed unto them, for there being that near conjunction between christ and his Church,
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and yet they say that the merit of the good worke of one member of Christ, by reason of that communion that is betweene the members, may be communicated and applied to another, which I speake, not onely to shew the error in the thing it selfe, for it is false to say, that there is any such power giuen to any, to merit for himselfe and for other,
and yet they say that the merit of the good work of one member of christ, by reason of that communion that is between the members, may be communicated and applied to Another, which I speak, not only to show the error in the thing it self, for it is false to say, that there is any such power given to any, to merit for himself and for other,
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and labour to be strengthened in the perswasion of it, as grounded on the neer vnion of Christ & his Church, that as many as truely beleeue in Christ, stand iust in the sight of God, by Christ his righteousnesse,
and labour to be strengthened in the persuasion of it, as grounded on the near Union of christ & his Church, that as many as truly believe in christ, stand just in the sighed of God, by christ his righteousness,
then let all such as harme any member of Christ, happily a silly man or woman in the sight of the world, let them know that the harme done resteth not vpon the person harmed,
then let all such as harm any member of christ, happily a silly man or woman in the sighed of the world, let them know that the harm done rests not upon the person harmed,
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The Lord saith, he that toucheth his people, toucheth the apple of his eye, and that knowen speech of Christ from Heauen, may heer be remembred Act. 9.4. Saul, Saul, why persecutest thou me? in my members, and by my members, let this strike terror and amazement to all wicked persons, who load the members of Christ with iniuries and wrongs, in word & deed;
The Lord Says, he that touches his people, touches the apple of his eye, and that known speech of christ from Heaven, may her be remembered Act. 9.4. Saul, Saul, why Persecutest thou me? in my members, and by my members, let this strike terror and amazement to all wicked Persons, who load the members of christ with injuries and wrongs, in word & deed;
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yea, hee sees and knowes thy malice against any of his members, lurking in the depth and bottome of thy heart, it is a corruption as old as Caine, to hide, cloake and shadow cankor and malice,
yea, he sees and knows thy malice against any of his members, lurking in the depth and bottom of thy heart, it is a corruption as old as Cain, to hide, cloak and shadow cankor and malice,
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but it toucheth him, and hee hath a feeling of it, and without repentance and change of minde and affection, hee will punish it as intended against himselfe;
but it touches him, and he hath a feeling of it, and without Repentance and change of mind and affection, he will Punish it as intended against himself;
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it may be, and I make no question of it, but many men and women neuer thought of this, that their secret malice reached so high as heauen, let vs now therefore learne it,
it may be, and I make no question of it, but many men and women never Thought of this, that their secret malice reached so high as heaven, let us now Therefore Learn it,
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and a friend blessing all that are friends to them, and a foe to all false hearts, harboring and hatching mischiefe against them, which is a matter of great comfort to them, and of dreadfull terrour to all that hate them.
and a friend blessing all that Are Friends to them, and a foe to all false hearts, harbouring and hatching mischief against them, which is a matter of great Comfort to them, and of dreadful terror to all that hate them.
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In Christ all things generally whatsoeuer consist, that is, all things by his powerfull hand are preserued and sustained, his generall prouidence is ouer all creatures,
In christ all things generally whatsoever consist, that is, all things by his powerful hand Are preserved and sustained, his general providence is over all creatures,
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but when the Apostle comes to set downe what hand and gouernment Christ hath ouer his Church, he saith, in respect of his Church, he is as the head to his Church, hee doth guide and gouerne it,
but when the Apostle comes to Set down what hand and government christ hath over his Church, he Says, in respect of his Church, he is as the head to his Church, he does guide and govern it,
and set at the heauenly places, for aboue all principalities and powers, and might and dominion, and euery name that is named, not in this world onely,
and Set At the heavenly places, for above all principalities and Powers, and might and dominion, and every name that is nam, not in this world only,
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and his Church also is made subiect vnder him, but how? as the body to the head saith the Apostle, where we see a manifest difference of subiection of other things,
and his Church also is made Subject under him, but how? as the body to the head Says the Apostle, where we see a manifest difference of subjection of other things,
The same spirit the fountaine of life and grace dwelling in Christ, and in his members, must needs quicken, sanctifie and make them holy as hee is, in their measure,
The same Spirit the fountain of life and grace Dwelling in christ, and in his members, must needs quicken, sanctify and make them holy as he is, in their measure,
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Now this for the vse of it, may serue as a ground of triall and examination, euery one will bee held as a member of Christ, receiue the Sacrament, to seale vp their vnion with him,
Now this for the use of it, may serve as a ground of trial and examination, every one will be held as a member of christ, receive the Sacrament, to seal up their Union with him,
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but where is that conformity to Christ the head of his Church, in a measure of holinesse? where is life of Christ conuayed from him to his members by his Spirit? where is almost that man or that woman, that can truely say with the Apostle, I liue,
but where is that conformity to christ the head of his Church, in a measure of holiness? where is life of christ conveyed from him to his members by his Spirit? where is almost that man or that woman, that can truly say with the Apostle, I live,
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and in that, I now liue in the flesh, I liue by the faith in the sonne of God, who hath loued mee and giuen himselfe for mee, can wee perswade our selues that we are members of Christ,
and in that, I now live in the Flesh, I live by the faith in the son of God, who hath loved me and given himself for me, can we persuade our selves that we Are members of christ,
and excellent if they come from a good root, yet they are such as may be in naturall men, meere heathen men haue had them, shall we then from these conclude that we are members of Christ? shall any man think that he is knit to Christ, who is so farre from being ordered by his spirit in speciall manner,
and excellent if they come from a good root, yet they Are such as may be in natural men, mere heathen men have had them, shall we then from these conclude that we Are members of christ? shall any man think that he is knit to christ, who is so Far from being ordered by his Spirit in special manner,
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it may seem strange there should be any so giuen ouer to the corruption of his owne heart, yet such there bee too many in the world, who euen tempt the Diuell to tempt them,
it may seem strange there should be any so given over to the corruption of his own heart, yet such there be too many in the world, who even tempt the devil to tempt them,
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and make ready their hearts as an ouen, as saith the Prophet, for example, the drunkard makes his tongue fit for swearing, rayling, ribald and filthy speaking, the idle person his body fit for vncleannesse,
and make ready their hearts as an oven, as Says the Prophet, for Exampl, the drunkard makes his tongue fit for swearing, railing, ribald and filthy speaking, the idle person his body fit for uncleanness,
so they offer themselues as a prey to the Diuell, and vncouer their corrupt hearts in the sight of the Diuell, seeking such aduantage to allure them to thrust them through with his dart of sinne.
so they offer themselves as a prey to the devil, and uncover their corrupt hearts in the sighed of the devil, seeking such advantage to allure them to thrust them through with his dart of sin.
yea many times (as I haue shewed) tempting the Diuell to tempt him, perswade himselfe that he is a member of Christ? hee might as well thinke that the shooes on his feet are parts of his body, it is but a fancy;
yea many times (as I have showed) tempting the devil to tempt him, persuade himself that he is a member of christ? he might as well think that the shoes on his feet Are parts of his body, it is but a fancy;
And that we may haue some more speciall direction in this case, and may knowe when wee are gouerned by the spirit of Christ, take these two notes of the infallible presence and habitation of his spirit.
And that we may have Some more special direction in this case, and may know when we Are governed by the Spirit of christ, take these two notes of the infallible presence and habitation of his Spirit.
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The second note of the presence and habitation of the Spirit of Christ is an vnfaigned purpose of heart to obey God in all his commaundements according to place and calling with an inclination of heart vnto those commaundements.
The second note of the presence and habitation of the Spirit of christ is an unfeigned purpose of heart to obey God in all his Commandments according to place and calling with an inclination of heart unto those Commandments.
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when they are recouered they forget what they promised, because they promised not in truth of heart, their promise cume not out from an hatred of sinne,
when they Are recovered they forget what they promised, Because they promised not in truth of heart, their promise cume not out from an hatred of sin,
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Therefore I say an vnfained purpose of heart, with a ready and cheerfull inclination of heart, to all holy obedience, such as was in Dauid, a purpose bound with an oath and a holy couenant made to the Lord to keep them from starting, I haue sworne and will performe it, that I wil keep thy righteous iudgements:
Therefore I say an unfeigned purpose of heart, with a ready and cheerful inclination of heart, to all holy Obedience, such as was in David, a purpose bound with an oath and a holy Covenant made to the Lord to keep them from starting, I have sworn and will perform it, that I will keep thy righteous Judgments:
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if wee think we are members of Christ, we haue then no coniunction with Christ the head of his Church, we are not branches of the true vine but shall bee cast out as vnprofitable branches,
if we think we Are members of christ, we have then no conjunction with christ the head of his Church, we Are not branches of the true vine but shall be cast out as unprofitable branches,
and let vs tremble to thinke vpon that which followeth vpon this, (namely) this, that as in this life, wee haue but a supposed vnion & coniunction with Christ,
and let us tremble to think upon that which follows upon this, (namely) this, that as in this life, we have but a supposed Union & conjunction with christ,
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and in deed & truth a finall separation from him, his Saints and Angells, and fellowship with the Deuill and his Angells, they that haue not Christ their head and Sauiour in this life shall haue him their iudge and condemner in the life to come:
and in deed & truth a final separation from him, his Saints and Angels, and fellowship with the devil and his Angels, they that have not christ their head and Saviour in this life shall have him their judge and condemner in the life to come:
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This duety belongs to all that professe themselues members of Christ, and it ought to be effectuall, to ioyne vs together in one hart and affection many reasons might be brought to moue vs to loue one another, as our agreement and coniunction in one nature, country, place, habitation, law, liberty and religion, which are all of great waight to moue vs to mutuall loue,
This duty belongs to all that profess themselves members of christ, and it ought to be effectual, to join us together in one heart and affection many Reasons might be brought to move us to love one Another, as our agreement and conjunction in one nature, country, place, habitation, law, liberty and Religion, which Are all of great weight to move us to mutual love,
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but aboue all, this is of greatest waight, and most effectuall that wee are members of the mysticall body of Christ, the very light and order of nature, teacheth the members of the same body, to loue and to tender one another:
but above all, this is of greatest weight, and most effectual that we Are members of the mystical body of christ, the very Light and order of nature, Teaches the members of the same body, to love and to tender one Another:
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no man euer yet hated his owne flesh, but nourisheth and cherisheth it, Eph, 5: 29: wee cannot bring instance or example of any well in his wits that did euer hate or hurt his owne body wilfully.
no man ever yet hated his own Flesh, but Nourishes and Cherishes it, Ephesians, 5: 29: we cannot bring instance or Exampl of any well in his wits that did ever hate or hurt his own body wilfully.
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If then the consideration of this, that we are members of one body, moue vs not to loue and tenderly to affect one another, it will conuince vs of sinne against the light of nature,
If then the consideration of this, that we Are members of one body, move us not to love and tenderly to affect one Another, it will convince us of sin against the Light of nature,
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yea against the light of grace, and the supernaturall light of the holy ghost reuealing vnto vs that wee are knit together by one Spirit, one faith, one hope of saluation,
yea against the Light of grace, and the supernatural Light of the holy ghost revealing unto us that we Are knit together by one Spirit, one faith, one hope of salvation,
for hee hath set ouer that loue that hee requireth of vs in lieu of his loue towards vs to be answered vnto him in his members, he will haue it seene how we loue him,
for he hath Set over that love that he requires of us in lieu of his love towards us to be answered unto him in his members, he will have it seen how we love him,
if then wee would not be conuinced of breaking the order & course of nature of repelling the worke of grace, of quenching (as much as in vs) the supernaturall light of the holy ghost of want of loue to the Lord Iesus to whom wee owe our selues, our soules and bodies, let vs bee stirred to loue one another, to bee kinde and friendly one to another,
if then we would not be convinced of breaking the order & course of nature of repelling the work of grace, of quenching (as much as in us) the supernatural Light of the holy ghost of want of love to the Lord Iesus to whom we owe our selves, our Souls and bodies, let us be stirred to love one Another, to be kind and friendly one to Another,
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if ye fasten your teeth one in another, as we do when we break out into bitter termes of railing & reuiling one another, it is all one as if a man should bite of the flesh of his owne body,
if you fasten your teeth one in Another, as we do when we break out into bitter terms of railing & reviling one Another, it is all one as if a man should bite of the Flesh of his own body,
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as he is God and man, (that he is the beginning) and for the vnderstanding of the wordes, some thing must bee supplied, the word (beginning) beeing a worde of relation, hauing reference to something, whereof it is a beginning, some referre it to all things, that he is the first efficient cause of all things which is true,
as he is God and man, (that he is the beginning) and for the understanding of the words, Some thing must be supplied, the word (beginning) being a word of Relation, having Referente to something, whereof it is a beginning, Some refer it to all things, that he is the First efficient cause of all things which is true,
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because the Apostle speaks of the resurrection of the dead in the next words the speech of the Apostle in the original runnes thus, hee is the head, &c: who is the beginning;
Because the Apostle speaks of the resurrection of the dead in the next words the speech of the Apostle in the original runs thus, he is the head, etc.: who is the beginning;
thus then as I take it) wee are to supply this second affirmation, he is the beginning of the Church, from him the Church and the chosen of God, haue their originall and beginning,
thus then as I take it) we Are to supply this second affirmation, he is the beginning of the Church, from him the Church and the chosen of God, have their original and beginning,
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for by his bloud saith the Apostle, Ephes. 2.13. They which were farre off are made neere, and the chosen of God haue redemption through his bloud, verse the 14. of this chapter and as the Authour to the Hebrewes saith 10.19. by the bloud of Christ they haue entrance, and vers. 12. it is a new and a liuing way, it hath an efficacy and power in it-quickning and giuing life.
for by his blood Says the Apostle, Ephesians 2.13. They which were Far off Are made near, and the chosen of God have redemption through his blood, verse the 14. of this chapter and as the Author to the Hebrews Says 10.19. by the blood of christ they have Entrance, and vers. 12. it is a new and a living Way, it hath an efficacy and power in it-quickning and giving life.
yet his death was as effectuall from the beginning of the world, as when hee did hang on the crosse, all the Patriarks and Saints that liued before Christ his comming in the flesh were saued by it as well as any other after his death.
yet his death was as effectual from the beginning of the world, as when he did hang on the cross, all the Patriarchs and Saints that lived before christ his coming in the Flesh were saved by it as well as any other After his death.
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Now to the Doctrine, in that Christ by shedding his bloud is the beginning of the Church, wee are taught thus much, that euen out of death commeth life to Gods chosen, Christ giues life vnto them, not by life,
Now to the Doctrine, in that christ by shedding his blood is the beginning of the Church, we Are taught thus much, that even out of death comes life to God's chosen, christ gives life unto them, not by life,
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but in many others, we shall finde, that he commonly workes all things in his creatures by the contrary, he creates things that are, not of somthing, but of nothing;
but in many Others, we shall find, that he commonly works all things in his creatures by the contrary, he creates things that Are, not of something, but of nothing;
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as fire to water, for there is no seed of the Gospell in nature, but as the Apostle saith, 1. Cor. 2.14 the things of the spirit are foolishnesse vnto the naturall man:
as fire to water, for there is no seed of the Gospel in nature, but as the Apostle Says, 1. Cor. 2.14 the things of the Spirit Are foolishness unto the natural man:
let him remember it is the Lords wonted manner of working, to bring riches out of pouerty, ioy out of sorrow, mirth out of mourning, glory out of shame, life out of death, happinesse out of misery, heauen out of hell;
let him Remember it is the lords wonted manner of working, to bring riches out of poverty, joy out of sorrow, mirth out of mourning, glory out of shame, life out of death, happiness out of misery, heaven out of hell;
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and the Lord shewes tokens of his anger and heauy displeasure, yet if euer before hee truely felt the sweetnesse of Gods mercy in Christ, the consideration of this the Lords manner of dealing may stay him from beeing vtterly deiected and cast downe,
and the Lord shows tokens of his anger and heavy displeasure, yet if ever before he truly felt the sweetness of God's mercy in christ, the consideration of this the lords manner of dealing may stay him from being utterly dejected and cast down,
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thus to be comforted in a mans owne particular affliction, to haue it in speculation and knowledge, that out of one contrary the Lord brings another, before speciall triall come, is no hard matter,
thus to be comforted in a men own particular affliction, to have it in speculation and knowledge, that out of one contrary the Lord brings Another, before special trial come, is no hard matter,
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and corruption wil be stirring, and somtimes rise vp in contradiction in the best, we read Act. 9. that Ananias would scarsely beleeue the Lord himselfe in this point,
and corruption will be stirring, and sometimes rise up in contradiction in the best, we read Act. 9. that Ananias would scarcely believe the Lord himself in this point,
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though indeed the case was not his owne, when the Lord told him verse the 11. that out of the persecuting spirit of Paul, hee had wrought an holy profession,
though indeed the case was not his own, when the Lord told him verse the 11. that out of the persecuting Spirit of Paul, he had wrought an holy profession,
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and made him, who before was a persecutour, an holy professour, and that out of such infidelity, he had brought such faith, Ananias would hardly beleeue it,
and made him, who before was a persecutor, an holy professor, and that out of such infidelity, he had brought such faith, Ananias would hardly believe it,
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but beganne to reason the matter with the Lord, verse 13. yea, to dispute and bring arguments against it, that hee had heard of many, it was Vox populi, that hee had done much euill, backed and countenanced with authority,
but began to reason the matter with the Lord, verse 13. yea, to dispute and bring Arguments against it, that he had herd of many, it was Vox People, that he had done much evil, backed and countenanced with Authority,
thus doth reason and corruption many times stand vp in opposition, to this ground of comfort, that out of one contrary, the Lord worketh another, especially in a particular case of affliction,
thus does reason and corruption many times stand up in opposition, to this ground of Comfort, that out of one contrary, the Lord works Another, especially in a particular case of affliction,
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and rule aboue reason and feeling, we are not to iudge of our future estate according to our present feeling, (for then wee shall perswade our selues it is desperate) but according to the word and promise of God, who hath promised then to send helpe to his children,
and Rule above reason and feeling, we Are not to judge of our future estate according to our present feeling, (for then we shall persuade our selves it is desperate) but according to the word and promise of God, who hath promised then to send help to his children,
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Out of deepe places, saith Dauid, haue I called, and when he was plunged into the deepes of distressed conscience, hee laide aside his reason and sense,
Out of deep places, Says David, have I called, and when he was plunged into the deeps of distressed conscience, he laid aside his reason and sense,
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when Moses at the red sea, as we read, Exod. 14. was in extreame anguish, he saw present death euery way, the people cried against him vers. 11. Hast thou brought vs to die in the wildernesse,
when Moses At the read sea, as we read, Exod 14. was in extreme anguish, he saw present death every Way, the people cried against him vers. 11. Hast thou brought us to die in the Wilderness,
and by faith rest on the promise of God, and then this ground of comfort, that out of one contrary the Lord can fetch another, will be truly comfortable,
and by faith rest on the promise of God, and then this ground of Comfort, that out of one contrary the Lord can fetch Another, will be truly comfortable,
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In that Christ is the beginning of his Church by the shedding of his bloud, and the Church beginnes at the crosse of Christ. We are hence further taught:
In that christ is the beginning of his Church by the shedding of his blood, and the Church begins At the cross of christ. We Are hence further taught:
that euery true member of the Church, must thence deriue and fetch his beginning euen the beginning of his spirituall life and saluation, hee must bee able to say, he hath the beginning of his life,
that every true member of the Church, must thence derive and fetch his beginning even the beginning of his spiritual life and salvation, he must be able to say, he hath the beginning of his life,
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a point of faith not knowen to many in the world, it is a subtilty and sleight of the Diuell, to blind-fold men in this case, to make them content themselues with a conceipt, (for indeed it is no true faith but a fancy) that they haue true comfort in Christ,
a point of faith not known to many in the world, it is a subtlety and sleight of the devil, to blindfold men in this case, to make them content themselves with a conceit, (for indeed it is no true faith but a fancy) that they have true Comfort in christ,
and we must know that this is not sufficient, this is not to goe to the first ground of true comfort, this is to take hold of that which happily belongs not vnto vs (namely) the merit of Christ his death, which appertaines to none but to his members crucified with him,
and we must know that this is not sufficient, this is not to go to the First ground of true Comfort, this is to take hold of that which happily belongs not unto us (namely) the merit of christ his death, which appertains to none but to his members Crucified with him,
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& please himselfe with a deceiuing comfort, but he is neuer able to goe thus farre, to finde himselfe crucified with Christ, to fetch the beginning of his comfort from the very body of Christ bleeding on the crosse.
& please himself with a deceiving Comfort, but he is never able to go thus Far, to find himself Crucified with christ, to fetch the beginning of his Comfort from the very body of christ bleeding on the cross.
If then thou wouldest goe further and fetch thy comfort in Christ, from the very first ground and beginning of true comfort, thou must deriue it from the side of Christ vpon the crosse,
If then thou Wouldst go further and fetch thy Comfort in christ, from the very First ground and beginning of true Comfort, thou must derive it from the side of christ upon the cross,
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One thing more wee may gather from these words (namely this) that the bloud of Christ is a most precious thing, it is here made the seed of the Church, from whence the Church takes her beginning;
One thing more we may gather from these words (namely this) that the blood of christ is a most precious thing, it is Here made the seed of the Church, from whence the Church Takes her beginning;
hence he is said to be the first fruits of them that slept, that as the first fruits among the Iewes offred to God were not only sanctified themselues, but did also sanctifie the rest of their crop,
hence he is said to be the First fruits of them that slept, that as the First fruits among the Iewes offered to God were not only sanctified themselves, but did also sanctify the rest of their crop,
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as it is in it selfe precious, so let vs accompt it precious vnto vs, there bee some that count the bloud of Christ as a common thing, and they are such as make sinne common, that commit sinne so ordinarily, that Christ his side must still runne,
as it is in it self precious, so let us account it precious unto us, there be Some that count the blood of christ as a Common thing, and they Are such as make sin Common, that commit sin so ordinarily, that christ his side must still run,
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when they haue committed any sinne and are washed from that, and come to the Sacrament to seale vp their faith in the bloud of Christ, they commit the same againe,
when they have committed any sin and Are washed from that, and come to the Sacrament to seal up their faith in the blood of christ, they commit the same again,
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and let them know it is a step to that fearfull sinne spoken of Heb. 10.29. of treading vnder foot the Sonne of God, and counting the bloud of the Testament as an vnholy thing.
and let them know it is a step to that fearful sin spoken of Hebrew 10.29. of treading under foot the Son of God, and counting the blood of the Testament as an unholy thing.
then wee ought to haue a serious and continued meditation of it, yea, oftentimes a solemn remembrance of it, by receiuing the Sacrament of the body and bloud of Christ, the Iewes were to eat vnleauened bread seauen dayes together,
then we ought to have a serious and continued meditation of it, yea, oftentimes a solemn remembrance of it, by receiving the Sacrament of the body and blood of christ, the Iewes were to eat unleavened bred seauen days together,
and shall we thinke that a short and perfunctory remembrance of the body & bloud of Christ only for fashion at Easter or once in a yeare enough for a Christian man or woman? no, carry another care with thee,
and shall we think that a short and perfunctory remembrance of the body & blood of christ only for fashion At Easter or once in a year enough for a Christian man or woman? no, carry Another care with thee,
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Now to the the third thing affirmed of Christ, setting out the dignity of his person as he is God and man, ( that he is the first borne of the dead, &c) the forme of speech first borne as I shewed vers. 15. is Metaphoricall, the Apostle thus speakes by way of resemblance to the first borne in the olde testament.
Now to the the third thing affirmed of christ, setting out the dignity of his person as he is God and man, (that he is the First born of the dead, etc.) the Form of speech First born as I showed vers. 15. is Metaphorical, the Apostle thus speaks by Way of resemblance to the First born in the old Testament.
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as the first borne among the Iewes, did communicate his good things to his brethren, so Christ the first borne among many brethren, Rom. 8.29. doth communicate the power of his resurrection to his brethren:
as the First born among the Iewes, did communicate his good things to his brothers, so christ the First born among many brothers, Rom. 8.29. does communicate the power of his resurrection to his brothers:
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and belongs onely to his members, but by his power as he is God, and a iudge by vertue and necessity of that sanction added to that commandement Quo die comederis: in the day that thou eatest thereof, thou shalt die the death;
and belongs only to his members, but by his power as he is God, and a judge by virtue and necessity of that sanction added to that Commandment Quo die comederis: in the day that thou Eatest thereof, thou shalt die the death;
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hee by vertue of his resurrection is the cause of the resurrection of his members onely, this then is the meaning of the Apostle, that Christ was the first that did rise from the dead to life eternall,
he by virtue of his resurrection is the cause of the resurrection of his members only, this then is the meaning of the Apostle, that christ was the First that did rise from the dead to life Eternal,
but that hee is the first borne of the dead, which forme of speech doth giue vs this instruction, that the earth, the sea or any other place that now holds any of the bodies of the Saints departed shall not hold them for euer;
but that he is the First born of the dead, which Form of speech does give us this instruction, that the earth, the sea or any other place that now holds any of the bodies of the Saints departed shall not hold them for ever;
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and shall rise againe at the time the Lord hath appointed, we find that the holy Ghost vseth this manner of speaking comparing the resurrection to a birth or bringing forth in many places of Scripture:
and shall rise again At the time the Lord hath appointed, we find that the holy Ghost uses this manner of speaking comparing the resurrection to a birth or bringing forth in many places of Scripture:
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wee haue it in the same words that here are vsed, that Christ is the first begotten of the dead, & Paul in his Sermon to the people of Antioch, doth apply that of the Psalmist.
we have it in the same words that Here Are used, that christ is the First begotten of the dead, & Paul in his Sermon to the people of Antioch, does apply that of the Psalmist.
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euen as it is written in the second Psalm, thou art my son, this day haue I begotten thee Luk. 20, 36. the Saints raised from the dead are called the children of the resurrection:
even as it is written in the second Psalm, thou art my son, this day have I begotten thee Luk. 20, 36. the Saints raised from the dead Are called the children of the resurrection:
or any other place shall one day, euen at the day of iudgement bring forth or as the Prophet speakes, cast out the dead as we haue it in vision, the sea gaue vp her dead which were in her,
or any other place shall one day, even At the day of judgement bring forth or as the Prophet speaks, cast out the dead as we have it in vision, the sea gave up her dead which were in her,
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A matter (for the vse of it) of exceeding great comfort, yea the very complement and full end of all the sweet and comfortable promises of God, made to his children, this was that which held vp Iobs heart in the middest of his affliction, Iob 19.25.
A matter (for the use of it) of exceeding great Comfort, yea the very compliment and full end of all the sweet and comfortable promises of God, made to his children, this was that which held up Jobs heart in the midst of his affliction, Job 19.25.
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so comfortable in it selfe, we must not content our selues with the bare and general knowledge of it, some there be that make knowne by their liues, their wilfull and affected ignorance,
so comfortable in it self, we must not content our selves with the bore and general knowledge of it, Some there be that make known by their lives, their wilful and affected ignorance,
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But as many of vs as are better affected, and hold it an Article of our faith, must not content our selues to hold the truth of that Article of the resurrection of the body,
But as many of us as Are better affected, and hold it an Article of our faith, must not content our selves to hold the truth of that Article of the resurrection of the body,
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but we must labor to be assured that we our selues shall haue a ioifull resurrection, and bee raised vp at the last day by vertue of the resurrection of Christ Iesus the first borne of the dead,
but we must labour to be assured that we our selves shall have a joyful resurrection, and be raised up At the last day by virtue of the resurrection of christ Iesus the First born of the dead,
but they shal be the Priests of God, and of Christ, and shall raigne with him, there is a double resurrection, not of the body as Chiliasts, or Millenaries dreamed the bodies of all both good and bad shall rise at once, there shall bee but one resurrection of the body,
but they shall be the Priests of God, and of christ, and shall Reign with him, there is a double resurrection, not of the body as Chiliasts, or Millennials dreamed the bodies of all both good and bad shall rise At once, there shall be but one resurrection of the body,
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and that is in the soule, when the soule is raised from the death of sin to the life of righteousnesse, and they that wil be partakers of the second with comfort, must haue their part in this first;
and that is in the soul, when the soul is raised from the death of since to the life of righteousness, and they that will be partakers of the second with Comfort, must have their part in this First;
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and is raised a spirituall body, and so Christ the head being raised vp and quickned with spirituall life, it is not possible that he should suffer any of his members to remaine in the death of sinne, there must needs be a similitude betweene Christ and his members;
and is raised a spiritual body, and so christ the head being raised up and quickened with spiritual life, it is not possible that he should suffer any of his members to remain in the death of sin, there must needs be a similitude between christ and his members;
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if any will finde true comfort in his knowledge of the comfortable doctrine of the resurrection, he must fetch his comfort from this ground, that he knowes Christ and the vertue of his resurrection, as the Apostle saith, that hee hath an experimentall knowledge, a knowledge and an experience of the power of Christ his resurrection, raising him vp from the death of sinne to newnesse of life, whosoeuer bindes not his comfort, gathered from the article of the resurrection vpon this ground deceiues himselfe, it is but as an hungrie man dreames,
if any will find true Comfort in his knowledge of the comfortable Doctrine of the resurrection, he must fetch his Comfort from this ground, that he knows christ and the virtue of his resurrection, as the Apostle Says, that he hath an experimental knowledge, a knowledge and an experience of the power of christ his resurrection, raising him up from the death of sin to newness of life, whosoever binds not his Comfort, gathered from the article of the resurrection upon this ground deceives himself, it is but as an hungry man dreams,
So hee that falsely conceiues comforte from the doctrine of the resurrection, when the time of refreshing shall come, Acts 3.19. at the day of refreshing shall finde his soule empty of all true comfort, yea I dare bee bolde to tell him, that the preaching of the worde, his profession of faith, especially of this article of the resurrection, shall not bee as the Apostle doth inferre vpon the deniall of it, 1. Cor. 15.14.
So he that falsely conceives Comfort from the Doctrine of the resurrection, when the time of refreshing shall come, Acts 3.19. At the day of refreshing shall find his soul empty of all true Comfort, yea I Dare be bold to tell him, that the preaching of the word, his profession of faith, especially of this article of the resurrection, shall not be as the Apostle does infer upon the denial of it, 1. Cor. 15.14.
the preaching of the worde his owne profession, and his houlding of that article as a trueth shall stand vp in iudgement and pleade against him at the day of iudgement,
the preaching of the word his own profession, and his holding of that article as a truth shall stand up in judgement and plead against him At the day of judgement,
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then ouer him that hath not his part in it, it shall haue power, the torments of Hell shall bee powerfull and preuaile ouer his body and soule for euer.
then over him that hath not his part in it, it shall have power, the torments of Hell shall be powerful and prevail over his body and soul for ever.
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and are still knitte to Christ, and for further light to this point marke what the Apostle saith 1. Thess 4 14. that beleeuers departed, sleepe in Iesus, and Rom. 14 8 whether we liue or die we are still the Lords, the reasons of this are two.
and Are still knit to christ, and for further Light to this point mark what the Apostle Says 1. Thess 4 14. that believers departed, sleep in Iesus, and Rom. 14 8 whither we live or die we Are still the lords, the Reasons of this Are two.
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First, there is an inseparable and perpetuall vnion betweene Christ and euery true beleeuer, not onely in regard of Soule but of body, 1. Cor. 6.15. know you not that your bodies are the members of Christ:
First, there is an inseparable and perpetual Union between christ and every true believer, not only in regard of Soul but of body, 1. Cor. 6.15. know you not that your bodies Are the members of christ:
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Secondly, because of Gods euerlasting couenant of grace, made with his children that he will be their God for euer, is not made onely in regard of their soules,
Secondly, Because of God's everlasting Covenant of grace, made with his children that he will be their God for ever, is not made only in regard of their Souls,
Are the dead bodies of beleeuers within the couenant? is God euen when they are dead still their God according to the couenant? is hee a friend vnto them not onely in life but after death,
are the dead bodies of believers within the Covenant? is God even when they Are dead still their God according to the Covenant? is he a friend unto them not only in life but After death,
yet doth his hand still hold and keepe them, in time to restore them? of them let the comfort of this bee mingled with faith in euery one of our hearts,
yet does his hand still hold and keep them, in time to restore them? of them let the Comfort of this be mingled with faith in every one of our hearts,
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so if the truth now deliuered, bee setled in our hearts (that euen the deade bodies of beleeuers are within the couenant) it will likewise minister matter of sweet comfort in the verie pangs of death, wee being fully perswaded with the Apostle, Rom. 8.38. that not death it selfe can separate vs from the loue of God, which is Iesus Christ our Lord.
so if the truth now Delivered, be settled in our hearts (that even the dead bodies of believers Are within the Covenant) it will likewise minister matter of sweet Comfort in the very pangs of death, we being Fully persuaded with the Apostle, Rom. 8.38. that not death it self can separate us from the love of God, which is Iesus christ our Lord.
Last of all, obserue with me heere against a foolish cauill of the Papists, that the Apostle cals Saints departed dead men, the Papists take exception against vs, that wee call Saints departed dead men,
Last of all, observe with me Here against a foolish cavil of the Papists, that the Apostle calls Saints departed dead men, the Papists take exception against us, that we call Saints departed dead men,
they may heere see we speake no otherwise then the holy Ghost hath taught vs, calling them dead men, not in disdaine (as they charge vs) but as the holy Ghost doth,
they may Here see we speak no otherwise then the holy Ghost hath taught us, calling them dead men, not in disdain (as they charge us) but as the holy Ghost does,
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(That in all things hee might haue the preeminence) by the worde preeminence wee are to vnderstand, Lordship, Rule and Dominion and for the extent and largenesse of Christ his rule and dominion here spoken of, it is said to be in all things, these wordes are diuersly expounded,
(That in all things he might have the preeminence) by the word preeminence we Are to understand, Lordship, Rule and Dominion and for the extent and largeness of christ his Rule and dominion Here spoken of, it is said to be in all things, these words Are diversely expounded,
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but the exposition most consonant to the concext, and consenting with other places of Scripture, I take to bee this, that Christ hath rule and dominion ouer all reasonable creatures both quicke and dead,
but the exposition most consonant to the concext, and consenting with other places of Scripture, I take to be this, that christ hath Rule and dominion over all reasonable creatures both quick and dead,
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Yet heere a scruple and doubt may happily arise, some may say, was not Christ Lord of quicke and dead before his death, he is God equall to his Father,
Yet Here a scruple and doubt may happily arise, Some may say, was not christ Lord of quick and dead before his death, he is God equal to his Father,
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How then can the Papists defend their Popes supereminent power, that fulnesse of power they say the Pope hath ouer the soules of men departed (as they say) in purgatorie, to reclaime,
How then can the Papists defend their Popes supereminent power, that fullness of power they say the Pope hath over the Souls of men departed (as they say) in purgatory, to reclaim,
or to loose them from thence at his pleasure, and to open o• shut heauen to whom he will, not to say any thing of the error of the place, it beeing but a fable,
or to lose them from thence At his pleasure, and to open o• shut heaven to whom he will, not to say any thing of the error of the place, it being but a fable,
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how can they maintaine that power of their Pope, without incroaching vppon the prerogatiue royall of Christ Iesus, who is soueraigne Lord of quicke and dead, who hath the keies of hell and death, Reuel. 1.18.
how can they maintain that power of their Pope, without encroaching upon the prerogative royal of christ Iesus, who is sovereign Lord of quick and dead, who hath the keys of hell and death, Revel. 1.18.
then is Christ our Lord, for as we know in ciuil matters, he is not a Soueraigne and chiefe Gouernour, who hath any ouerruling and higher power aboue him.
then is christ our Lord, for as we know in civil matters, he is not a Sovereign and chief Governor, who hath any overruling and higher power above him.
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himselfe hath taught vs, that he is then our Lord, when he ouerrules the strength that doth stand in opposi••ō against him, Luke 11.22. Wheresoeuer he rules, he is stronger then the strong man armed, holding possession, he comes vpon him and ouercommeth him:
himself hath taught us, that he is then our Lord, when he overrules the strength that does stand in opposi••on against him, Lycia 11.22. Wheresoever he rules, he is Stronger then the strong man armed, holding possession, he comes upon him and Overcometh him:
and our Lord Iesus Christ, these two are put together to signifie that where Christ is a Lord, he is a ruling Lord, he hath soueraignty and preeminence:
and our Lord Iesus christ, these two Are put together to signify that where christ is a Lord, he is a ruling Lord, he hath sovereignty and preeminence:
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and is predominant in them, when they haue onely that grace, which is common to them, with meere naturall men, I meane power restraining them from grosse sinnes, seruing onely to leaue without excuse.) For our direction therefore in this case, we are to know that then the grace of Christ hath preeminence in v•,
and is predominant in them, when they have only that grace, which is Common to them, with mere natural men, I mean power restraining them from gross Sins, serving only to leave without excuse.) For our direction Therefore in this case, we Are to know that then the grace of christ hath preeminence in v•,
and the spirit of Christ, makes the people of God, a free and a voluntary people, seruing God not of constraint, but willingly, Psal. 110.3. The Psalmist saith, thy people shall come willingly at the time of assembling thine army in holy beauty.
and the Spirit of christ, makes the people of God, a free and a voluntary people, serving God not of constraint, but willingly, Psalm 110.3. The Psalmist Says, thy people shall come willingly At the time of assembling thine army in holy beauty.
Secondly, making vs doe good things in sincere obedience to the commandement of God, and to the glory of Christ Iesus, that the glorious name of Christ may bee magnified in vs,
Secondly, making us do good things in sincere Obedience to the Commandment of God, and to the glory of christ Iesus, that the glorious name of christ may be magnified in us,
and let vs heereby try and examine our owne selues, whether indeed Christ be our Lord as we professe or no, wee hold it an Article of our faith, that we beleeue in Iesus Christ our Lord:
and let us hereby try and examine our own selves, whither indeed christ be our Lord as we profess or no, we hold it an Article of our faith, that we believe in Iesus christ our Lord:
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now if Christ be our Lord, not in title onely, but in truth, then hath he preeminence, hee preuailes by his grace ouer the inward corruptions of our hearts, I leaue the examination to euery mans conscience,
now if christ be our Lord, not in title only, but in truth, then hath he preeminence, he prevails by his grace over the inward corruptions of our hearts, I leave the examination to every men conscience,
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Againe to professe Christ our Lord, and not to finde his grace powerfull in vs, is made by the Apostle, the knitting vp of many great sinnes in one bundle. 2. Tim. 3.5.
Again to profess christ our Lord, and not to find his grace powerful in us, is made by the Apostle, the knitting up of many great Sins in one bundle. 2. Tim. 3.5.
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for then a professour of Christ being found an adulterer or a drunkard shall bee challenged and condemned not onely for his whooredome or drunkennesse,
for then a professor of christ being found an adulterer or a drunkard shall be challenged and condemned not only for his whoredom or Drunkenness,
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Obserue one thing further, the Apostles doctrine of our vnion with Christ and of receiuing life from him it ends in this, that Christ might haue the preeminence, whence it followeth, in our profession of the Gospell, touching iustification, sanctification, resurrection and all things pertaining to life and saluation, to come from Christ, we ought to seeke nothing lesse,
Observe one thing further, the Apostles Doctrine of our Union with christ and of receiving life from him it ends in this, that christ might have the preeminence, whence it follows, in our profession of the Gospel, touching justification, sanctification, resurrection and all things pertaining to life and salvation, to come from christ, we ought to seek nothing less,
then our owne glory, in the doctrine of the Gospell all things end in the honour and glory of Christ, that he might haue the preeminence in all things.
then our own glory, in the Doctrine of the Gospel all things end in the honour and glory of christ, that he might have the preeminence in all things.
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And then they containe a Second reason to prooue Christ his sufficiency to redeeme vs and the argument is from the eternall decree and good pleasure of his Father, that he had so decreed, that Christ should be a sufficient redeemer which is propounded vnder the matter of his sufficiency (namely) all fulnesse dwelling in him, that it pleased the Father, that in him should all fulnesse dwell and therefore he is a sufficient redeemer,
And then they contain a Second reason to prove christ his sufficiency to Redeem us and the argument is from the Eternal Decree and good pleasure of his Father, that he had so decreed, that christ should be a sufficient redeemer which is propounded under the matter of his sufficiency (namely) all fullness Dwelling in him, that it pleased the Father, that in him should all fullness dwell and Therefore he is a sufficient redeemer,
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but yet that word which is heere rendred (pleased) being the same word that is vsed by the Euangelist Mat. 3.17. to signifie and reueale the good pleasure of the Father, it may well be referred to the eternall decree of God the Father, and the sentence thus made vppe (it pleased the Father) that is to say it was the decree and good pleasure of the father, from all eternity (all fulnesse) by fulnesse we are to vnderstand the fulnesse of the Godhead spoken of chap. 2.9.
but yet that word which is Here rendered (pleased) being the same word that is used by the Evangelist Mathew 3.17. to signify and reveal the good pleasure of the Father, it may well be referred to the Eternal Decree of God the Father, and the sentence thus made up (it pleased the Father) that is to say it was the Decree and good pleasure of the father, from all eternity (all fullness) by fullness we Are to understand the fullness of the Godhead spoken of chap. 2.9.
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neither that fulnesse spoken of Ephes, 1.23. for by that is meant the Church: but the fulnesse of grace and merit according to that Iohn. 1.14.16. verses:
neither that fullness spoken of Ephesians, 1.23. for by that is meant the Church: but the fullness of grace and merit according to that John. 1.14.16. Verses:
the worde was made flesh, &c. and (of his fulnesse haue all we receiued grace for grace, &c) the Apostle here proues the sufficiency of the work of redemption wrought by Christ,
the word was made Flesh, etc. and (of his fullness have all we received grace for grace, etc.) the Apostle Here Proves the sufficiency of the work of redemption wrought by christ,
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Thus then we are to vnderstand the words, that it was the good pleasure of God the Father, that in Christ should dwell all fulnesse and perfection of grace and merit to life eternall.
Thus then we Are to understand the words, that it was the good pleasure of God the Father, that in christ should dwell all fullness and perfection of grace and merit to life Eternal.
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Now heere much might bee spoken of the necessity of Gods eternall decree, which is the force of the Apostles argument, that the Father decreed it in his eternall councell, that Christ should be a perfect redeemer,
Now Here much might be spoken of the necessity of God's Eternal Decree, which is the force of the Apostles argument, that the Father decreed it in his Eternal council, that christ should be a perfect redeemer,
and therefore it must needs come to passe, and likewise heere wee might speake of the contingent and necessary comming to passe of things of the necessity of coaction and infallibility,
and Therefore it must needs come to pass, and likewise Here we might speak of the contingent and necessary coming to pass of things of the necessity of coaction and infallibility,
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Wee may inferre vpon it a generall conclusion that the Lorde hath appointed euery mans measure of gifts, that hee will in time bestow vpon him of whatsoeuer,
we may infer upon it a general conclusion that the Lord hath appointed every men measure of Gifts, that he will in time bestow upon him of whatsoever,
whether inward or outward, for his will appointing and disposing of all other things, it may not bee excluded from the appointment and disposition of the measure of gifts hee vouchsafeth to euery one;
whither inward or outward, for his will appointing and disposing of all other things, it may not be excluded from the appointment and disposition of the measure of Gifts he vouchsafeth to every one;
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to insist in one particular in stead of many the Lord hath appointed euery mans measure of foode and rayment and therefore Agur, Prou. 30 8. prayed that the Lord would feed him with food conuenient or,
to insist in one particular in stead of many the Lord hath appointed every men measure of food and raiment and Therefore Agur, Prou. 30 8. prayed that the Lord would feed him with food convenient or,
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as the wordes are to bee vnderstood with bread of his allowance statute and appointment, with that bread which God in councel had allowed and appointed for him, where by the way, we see warrant for that maner of praier which is with condition, with reference and regard of Gods secret will and appointment, that wee may lawfully and indeede that we ought (though some think the contrary) to ask temporary good things with condition of Gods will,
as the words Are to be understood with bred of his allowance statute and appointment, with that bred which God in council had allowed and appointed for him, where by the Way, we see warrant for that manner of prayer which is with condition, with Referente and regard of God's secret will and appointment, that we may lawfully and indeed that we ought (though Some think the contrary) to ask temporary good things with condition of God's will,
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Now for the vse of this that euery man hath his portion of gifts at the Lords appointment, let euery man hence learn to be contented with his measure be it neuer so small for why? it is appointed of the Lord,
Now for the use of this that every man hath his portion of Gifts At the lords appointment, let every man hence Learn to be contented with his measure be it never so small for why? it is appointed of the Lord,
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and he in his wisdom knoweth what is meet & necessary for euery one, and if we be not content with our measure vouchsefed, wee take vpon vs to prescribe to the Lord,
and he in his Wisdom Knoweth what is meet & necessary for every one, and if we be not content with our measure vouchsefed, we take upon us to prescribe to the Lord,
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& wee determine of things needfull for vs by a leaden rule euen our owne blinde erring & deceiuing iudgement which is not able to discerne what is fit & necessary.
& we determine of things needful for us by a leaden Rule even our own blind erring & deceiving judgement which is not able to discern what is fit & necessary.
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I might vrge this by many reasons, but I speak of it in the beginning of this chapter, only now I wil ad the solution & answering of 2. doubts and questions that may be occasioned from the duty deliuered.
I might urge this by many Reasons, but I speak of it in the beginning of this chapter, only now I will and the solution & answering of 2. doubts and questions that may be occasioned from the duty Delivered.
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First it may be demaunded seeing wee are to be content with that portion God hath cut out for vs in his eternall decree for the supplying of our wants, whether it be lawfull to pray against pouerty, sicknes, aduersities,
First it may be demanded seeing we Are to be content with that portion God hath Cut out for us in his Eternal Decree for the supplying of our Wants, whither it be lawful to pray against poverty, sickness, adversities,
Answ. First the proper place of contentation is after the vse of the meanes (namely) labour, prayer and therefore praier against pouerty, sicknes, aduersities and wants, doth not crosse contentation, they may well stand together, again we must know that we are not to pray against pouertie, sicknesse, aduersities and wants simply,
Answer First the proper place of contentation is After the use of the means (namely) labour, prayer and Therefore prayer against poverty, sickness, adversities and Wants, does not cross contentation, they may well stand together, again we must know that we Are not to pray against poverty, sickness, adversities and Wants simply,
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but for the danger of sinning which they bring men oftentimes vnto, which manner of prayer respecting the occasionall danger that attends many times on pouerty, sicknesse, aduersities and wants through our corruption, argues no discontentment with the portion allotted vnto vs,
but for the danger of sinning which they bring men oftentimes unto, which manner of prayer respecting the occasional danger that attends many times on poverty, sickness, adversities and Wants through our corruption, argues no discontentment with the portion allotted unto us,
and to this effect that we be neuer tried aboue that we are able, wee may obserue this in that prayer of Agur, Pro. 30.8.9. Giue mee not pouertie nor riches:
and to this Effect that we be never tried above that we Are able, we may observe this in that prayer of Agur, Pro 30.8.9. Give me not poverty nor riches:
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euen in good things, and that is an heauy curse, and a thing if it were duly considered, that is able to shake the heart of any vsurper or greedy cormorant out of his security,
even in good things, and that is an heavy curse, and a thing if it were duly considered, that is able to shake the heart of any usurper or greedy cormorant out of his security,
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The next thing we are to marke is, that the fulnes of grace, & merit, is confined to the persō of Christ, and that by the eternall decree of God, (it pleased God the Father, that in the person of Christ should al fulnes dwell, we finde it not sayd in any place of Scripture, that fulnes of grace should or did dwell in any Saint whatsoeuer.
The next thing we Are to mark is, that the fullness of grace, & merit, is confined to the person of christ, and that by the Eternal Decree of God, (it pleased God the Father, that in the person of christ should all fullness dwell, we find it not said in any place of Scripture, that fullness of grace should or did dwell in any Saint whatsoever.
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though they would faine ground it on the salutation of the Angell, Luk. 1.28. for so they translate, Haile Mary full of grace, but falsely and corruptly, and that may appear by the vse of the same word, Ephes. 1.6.
though they would feign ground it on the salutation of the Angel, Luk. 1.28. for so they translate, Hail Marry full of grace, but falsely and corruptly, and that may appear by the use of the same word, Ephesians 1.6.
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And the iudgement of Chrysostome is cleane against them, and that with a very good reason, NONLATINALPHABET, &c. he saith not grace, which he hath giuen vs,
And the judgement of Chrysostom is clean against them, and that with a very good reason,, etc. he Says not grace, which he hath given us,
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What a hellish pride therefore is it of some to be blowen vp so high as they dreame of perfection, of inherent grace in themselues in the time of this life.
What a hellish pride Therefore is it of Some to be blown up so high as they dream of perfection, of inherent grace in themselves in the time of this life.
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and the Lord (as here we are taught) hath in his eternall councell designed fulnesse and perfection of grace in this life, onely to the person of Christ.
and the Lord (as Here we Are taught) hath in his Eternal council designed fullness and perfection of grace in this life, only to the person of christ.
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I answer, holding to the comparison of our Sauiour, if grace be in vs as leauen hid in meale, which is penetrans & diffusiuum, peircing and of a spreading nature,
I answer, holding to the comparison of our Saviour, if grace be in us as leaven hid in meal, which is penetrans & diffusiuum, piercing and of a spreading nature,
but a measure of Sanctification in the will, affections and in all the powers of our soules for sanctifying grace cannot be truly wrought in one part or faculty of the soule,
but a measure of Sanctification in the will, affections and in all the Powers of our Souls for sanctifying grace cannot be truly wrought in one part or faculty of the soul,
but it will diffuse and spread it selfe ouer all the rest, hence is renation of Gods image in man called a new creation, which is entire of the whole man,
but it will diffuse and spread it self over all the rest, hence is renation of God's image in man called a new creation, which is entire of the Whole man,
For the second vse is it so, that fulnesse of grace is onely found in the person of Christ, then wee must learne that lesson that hath a blessing set on the head of it, by Christ himselfe,
For the second use is it so, that fullness of grace is only found in the person of christ, then we must Learn that Lesson that hath a blessing Set on the head of it, by christ himself,
and a comfortable promise annexed, blessed are they that hunger and thirst after righteousnesse for they shall be satisfied, we are in this life to be in continuall hunger & thirst after grace, neuer to finde our selues full,
and a comfortable promise annexed, blessed Are they that hunger and thirst After righteousness for they shall be satisfied, we Are in this life to be in continual hunger & thirst After grace, never to find our selves full,
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as doth require further supply and filling vppe, and that wee may bee content to breake through any danger, to attaine to a greater and more full measure of the same,
as does require further supply and filling up, and that we may be content to break through any danger, to attain to a greater and more full measure of the same,
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and continuall meditating in the word of God, prayer, &c. and to vse them with earnest intention of heart and minde, wee can witnesse with our selues, that when wee haue beene hungry wee haue vsed meanes of filling our bellies,
and continual meditating in the word of God, prayer, etc. and to use them with earnest intention of heart and mind, we can witness with our selves, that when we have been hungry we have used means of filling our bellies,
yet notwithstanding they feele not their owne emptinesse and want of grace, as they ought, they haue a soothing and pleasing contentment, they haue as they imagine a competent and sufficient measure of grace:
yet notwithstanding they feel not their own emptiness and want of grace, as they ought, they have a soothing and pleasing contentment, they have as they imagine a competent and sufficient measure of grace:
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where they finde a woe denounced against them, and that out of the mouth of Christ himselfe, woe be to you that are full, what? full of faith and grace? No, that is farre from the meaning of Christ, he knew well there is no such fulnesse to bee found,
where they find a woe denounced against them, and that out of the Mouth of christ himself, woe be to you that Are full, what? full of faith and grace? No, that is Far from the meaning of christ, he knew well there is no such fullness to be found,
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and vse the meanes by which it may bee increased, (all fulnesse) I might heere enter into a confutation of that grosse error of the Papists that Christ hath merited but the first grace for vs, that is as they hold, he hath merited that we heereafter by our merits may take away our owne sinnes,
and use the means by which it may be increased, (all fullness) I might Here enter into a confutation of that gross error of the Papists that christ hath merited but the First grace for us, that is as they hold, he hath merited that we hereafter by our merits may take away our own Sins,
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for that person that must merit, must be more then a meere man, if Adam had stood in his innocency, hee could not haue merited any better estate for himselfe,
for that person that must merit, must be more then a mere man, if Adam had stood in his innocency, he could not have merited any better estate for himself,
an accepting & accompting vs worthy in Christ, we haue the very phrase, they that shall be compted woorthy &c. the Papists the defenders of inherent worthinesse, and merit of works. Obiect that 2. Pet. 1.4.
an accepting & accounting us worthy in christ, we have the very phrase, they that shall be counted worthy etc. the Papists thee defenders of inherent worthiness, and merit of works. Object that 2. Pet. 1.4.
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For Answer, we are to marke the text, the Apostle saith not NONLATINALPHABET of the God-head or the nature of God, which is essentiall and incommunicable,
For Answer, we Are to mark the text, the Apostle Says not of the Godhead or the nature of God, which is essential and incommunicable,
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True beleeuers are partakers of the diuine nature, (that is they haue the spirit of God dwelling in them by the graces of righteousnesse and holinesse which is the image of God,
True believers Are partakers of the divine nature, (that is they have the Spirit of God Dwelling in them by the graces of righteousness and holiness which is the image of God,
VER. 20. And by him to reconcile all things vnto himselfe, and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen.
VER. 20. And by him to reconcile all things unto himself, and to Set At peace through the blood of his Cross both the things in earth and the things in heaven.
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and the ground of this also is from the eternall decree of his Father, for that must be resumed (it pleased the Father) (by him to reconcile) the matter, substance and generall proposition laid downe in this verse, is this.
and the ground of this also is from the Eternal Decree of his Father, for that must be resumed (it pleased the Father) (by him to reconcile) the matter, substance and general proposition laid down in this verse, is this.
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That it pleased the Father, that the death of Christ in whom all fulnesse of merit is found, should bee a full and perfect attonement and reconciliation of all things to himselfe.
That it pleased the Father, that the death of christ in whom all fullness of merit is found, should be a full and perfect atonement and reconciliation of all things to himself.
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In the last words we haue a distinction of all things reconciled in respect of place, that some be in earth and some be in heauen (both the things in earth and the things in heauen.) These are the generall parts of this verse.
In the last words we have a distinction of all things reconciled in respect of place, that Some be in earth and Some be in heaven (both the things in earth and the things in heaven.) These Are the general parts of this verse.
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Come we to the first thing the generall proposition (& by him) to reconcile all things vnto himselfe, by him, that is, by Christ, not as an instrument as the Papists say, Christ is but a minister yet a chiefe minister of reconciliation,
Come we to the First thing the general proposition (& by him) to reconcile all things unto himself, by him, that is, by christ, not as an Instrument as the Papists say, christ is but a minister yet a chief minister of reconciliation,
we are not so to vnderstand the words of the Apostle, but by him as a materiall and meritorious cause of reconciliation as the Apostle saith, 2. Corin. 5.19. God was in Christ reconciling the world to himselfe, not imputing their sinnes vnto them, (to reconcile) that is to set at one and to make of enemies friends as the Apostle saith, Rom. 5.10.
we Are not so to understand the words of the Apostle, but by him as a material and meritorious cause of reconciliation as the Apostle Says, 2. Corin. 5.19. God was in christ reconciling the world to himself, not imputing their Sins unto them, (to reconcile) that is to Set At one and to make of enemies Friends as the Apostle Says, Rom. 5.10.
and therfore we haue it in the place before named 2. Corin. 15.16. not imputing their sinnes vnto them (all things) (that is) all things in heauen and earth that he had appointed to be reconciled (to himselfe) these words haue reference to the word Father in the verse before.
and Therefore we have it in the place before nam 2. Corin. 15.16. not imputing their Sins unto them (all things) (that is) all things in heaven and earth that he had appointed to be reconciled (to himself) these words have Referente to the word Father in the verse before.
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Thus then we are to conceiue these words, it pleased the Father by Christ not as an instrument but as the meritorious cause to make al that he had appointed to be reconciled euen at one and at peace with himselfe, remouing al cause of enmity between them and himselfe.
Thus then we Are to conceive these words, it pleased the Father by christ not as an Instrument but as the meritorious cause to make all that he had appointed to be reconciled even At one and At peace with himself, removing all cause of enmity between them and himself.
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Heere first we are to marke the connexion of this verse with the former, that the Apostle coupleth & conioyneth these two together that it pleased the Father.
Here First we Are to mark the connexion of this verse with the former, that the Apostle Coupleth & conjoineth these two together that it pleased the Father.
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That in him should all fulnesse dwell, and by him being full of merit to reconcile all things vnto himselfe, whence it followes that our reconciliation with God, is euer grounded on the fulnesse of merit:
That in him should all fullness dwell, and by him being full of merit to reconcile all things unto himself, whence it follows that our reconciliation with God, is ever grounded on the fullness of merit:
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and the reason is this, reconciliation with God is an agreement and an attonement made betweene God and vs, by taking away sinne the cause of difference,
and the reason is this, reconciliation with God is an agreement and an atonement made between God and us, by taking away sin the cause of difference,
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For vse of this, as it is in the naturall order of these things that fulnesse of merit goes before reconciliation with God, so is it in the comfortable apprehension of them that are reconciled to God, wee must first apprehend by Faith the fulnesse of merit,
For use of this, as it is in the natural order of these things that fullness of merit Goes before reconciliation with God, so is it in the comfortable apprehension of them that Are reconciled to God, we must First apprehend by Faith the fullness of merit,
before we can be perswaded of our reconciliation with God, the conscience of man will neuer be truly quieted and pacified touching reconciliation with God till hee come to apprehend by faithfulnesse of merit in Christ,
before we can be persuaded of our reconciliation with God, the conscience of man will never be truly quieted and pacified touching reconciliation with God till he come to apprehend by faithfulness of merit in christ,
if our heart condemne vs not, then haue we boldnes towards God, yet wee must know that a sanctified life and good works giue no assurance of themselues by their own merit or worthinesse (as the Papists teach) but as they haue relation to Faith, whereof they are euident signes,
if our heart condemn us not, then have we boldness towards God, yet we must know that a sanctified life and good works give no assurance of themselves by their own merit or worthiness (as the Papists teach) but as they have Relation to Faith, whereof they Are evident Signs,
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and as they haue their life and actiuity from Faith, for mark, that place of Peter, giue diligence, saith hee, to make your calling and election sure, in doing these things;
and as they have their life and activity from Faith, for mark, that place of Peter, give diligence, Says he, to make your calling and election sure, in doing these things;
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but as they are ioyned & knit vnto faith, so saith the Apostle, verse 5, ioyne to your faith vertue, and with vertue knowledge, &c. so then good works of themselues, breed no assurance of Gods fauour,
but as they Are joined & knit unto faith, so Says the Apostle, verse 5, join to your faith virtue, and with virtue knowledge, etc. so then good works of themselves, breed no assurance of God's favour,
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but as they are ioyned with faith, and doe issue out from Faith, it is the plaine doctrine of S. Paul that being iustified through faith, we haue peace toward God, through our Lord Iesus Christ, peace and confidence towards God, touching his fauour and our reconciliation with him ariseth from iustification by Faith,
but as they Are joined with faith, and do issue out from Faith, it is the plain Doctrine of S. Paul that being justified through faith, we have peace towards God, through our Lord Iesus christ, peace and confidence towards God, touching his favour and our reconciliation with him arises from justification by Faith,
and that hath euer relation to the perfect merit of the obedience and death of Christ, to the fulnesse of merit found in him, I may heere be bold to relate as fitting to this purpose a worthy obseruation of Luther, I haue seene (saith hee) many among the Papists, who haue painefully trauelled and vpon meere conscience haue done as much as was possible for them in fasting, praier,
and that hath ever Relation to the perfect merit of the Obedience and death of christ, to the fullness of merit found in him, I may Here be bold to relate as fitting to this purpose a worthy observation of Luther, I have seen (Says he) many among the Papists, who have painfully traveled and upon mere conscience have done as much as was possible for them in fasting, prayer,
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and other exercises, and all to this ende that they might obtaine quietnes and peace of conscience, notwithstanding the more they trauelled, the more they were stricken downe with feare,
and other exercises, and all to this end that they might obtain quietness and peace of conscience, notwithstanding the more they traveled, the more they were stricken down with Fear,
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for it is impossible that the conscience should euer bee pacified concerning reconciliation with God by any good thing found in vs, no, not by faith it selfe for the goodnesse of it,
for it is impossible that the conscience should ever be pacified Concerning reconciliation with God by any good thing found in us, no, not by faith it self for the Goodness of it,
The next thing we haue to marke, is to be gathered from the word (reconcile) that word giues to consider of a foregoing enmity and disagreement, for reconciliation is euer (as we know) of parties at difference in regard of offence.
The next thing we have to mark, is to be gathered from the word (reconcile) that word gives to Consider of a foregoing enmity and disagreement, for reconciliation is ever (as we know) of parties At difference in regard of offence.
that before we are reconciled to God by Christ there is enmity and disagreement betweene God and vs, hee is an enemy vnto vs and we are enemies to him;
that before we Are reconciled to God by christ there is enmity and disagreement between God and us, he is an enemy unto us and we Are enemies to him;
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the Scripture is plentifull in the proofe of this, we need goe no further then the verse following, you which were in times past strangers and enemies, in time before your reconciliation with God, there was enmity betweene God and you.
the Scripture is plentiful in the proof of this, we need go no further then the verse following, you which were in times passed Strangers and enemies, in time before your reconciliation with God, there was enmity between God and you.
and materially by the death of Christ reconciled to God, yet that is not comfortable till it be knowne to vs, we must labour for actual reconciliation with God by a iustifying faith,
and materially by the death of christ reconciled to God, yet that is not comfortable till it be known to us, we must labour for actual reconciliation with God by a justifying faith,
in a word, if God be offended with vs, and wee not actually reconciled vnto him, all the creatures are at enmity with vs, all the iudgements of God attend vs,
in a word, if God be offended with us, and we not actually reconciled unto him, all the creatures Are At enmity with us, all the Judgments of God attend us,
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therfore this exhortation is needfull, that with speed we labour to be reconciled to God, it was not for nothing that the Apostle did so earnestly enforce it.
Therefore this exhortation is needful, that with speed we labour to be reconciled to God, it was not for nothing that the Apostle did so earnestly enforce it.
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Now we then, as Ambassadors for Christ, we pray you, yea God by vs, and Christ himselfe doth intreat you, that you would not contemne his grace, cast off his merits,
Now we then, as ambassadors for christ, we pray you, yea God by us, and christ himself does entreat you, that you would not contemn his grace, cast off his merits,
and one great hinderance of it, I will discouer, and that is the want of feeling our owne miserie in which wee are by nature, many blesse themselues in their naturall state,
and one great hindrance of it, I will discover, and that is the want of feeling our own misery in which we Are by nature, many bless themselves in their natural state,
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and feele no want of the bloud of Christ for reconciliation with God, they feele not themselues disioined from God, both in regard of holinesse and happinesse,
and feel no want of the blood of christ for reconciliation with God, they feel not themselves disjoined from God, both in regard of holiness and happiness,
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and that there is in their whole man, both body and soule, an horrible confusion, their vnderstanding full of palpable darkenesse, their will peruerse, abhorring that is good, their affections raging and inordinate,
and that there is in their Whole man, both body and soul, an horrible confusion, their understanding full of palpable darkness, their will perverse, abhorring that is good, their affections raging and inordinate,
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and if they should die in that state, that they should enter into that vnspeakable misery, that hath no end but shall continue for euer in hell, this many feele not,
and if they should die in that state, that they should enter into that unspeakable misery, that hath no end but shall continue for ever in hell, this many feel not,
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and so neuer seeke after reconciliation with God, and to bee free from this misery, wee must therefore looke into the word of God, that discouers our misery,
and so never seek After reconciliation with God, and to be free from this misery, we must Therefore look into the word of God, that discovers our misery,
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& know for a truth, that we can neuer with true comfort applie the sweet promises of the Gospell touching remission of sins, till wee haue a true feeling of our owne misery, it is the order Christ himselfe hath taught to bee held in our comming to him with hope of comfort. Mat. 11.28.
& know for a truth, that we can never with true Comfort apply the sweet promises of the Gospel touching remission of Sins, till we have a true feeling of our own misery, it is the order christ himself hath taught to be held in our coming to him with hope of Comfort. Mathew 11.28.
We are futher to marke that the Apostle sayth, it pleased the Father to reconcile all things vnto himselfe, hence wee may gather, that euery sinne is against God, euery sinne reacheth vp to heauen,
We Are further to mark that the Apostle say, it pleased the Father to reconcile all things unto himself, hence we may gather, that every sin is against God, every sin reaches up to heaven,
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and is an offence against God himselfe, reconciliation heere spoken of being an agreement betweene God and sinnefull man, it must needs be that euery sinne is against God to whom reconciliation is made, we read Psal. 51.4.
and is an offence against God himself, reconciliation Here spoken of being an agreement between God and sinful man, it must needs be that every sin is against God to whom reconciliation is made, we read Psalm 51.4.
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and the Lord himselfe sayth, Gen. 20.6. that he kept Abimelech from adultery, and in that from sinning against himselfe, I kept thee that thou shouldest not sinne, not against Abraham, but against me.
and the Lord himself say, Gen. 20.6. that he kept Abimelech from adultery, and in that from sinning against himself, I kept thee that thou Shouldst not sin, not against Abraham, but against me.
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Ob. The Law hath two Tables, the first concerning loue to God, and the second concerning loue to man, therefore it may seeme the breach and transgression of the commandements of the first Table, is onely against God.
Ob. The Law hath two Tables, the First Concerning love to God, and the second Concerning love to man, Therefore it may seem the breach and Transgression of the Commandments of the First Table, is only against God.
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but the remission of any trespasse as it is a sinne properly and onely belongs to God, it is therefore a true conclusion, that euery sinne though it bee an euill against man, is not so much against the person of the man vpon earth,
but the remission of any trespass as it is a sin properly and only belongs to God, it is Therefore a true conclusion, that every sin though it be an evil against man, is not so much against the person of the man upon earth,
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This truth meets with that erroneous mincing and extenuating distinction of sinne, made by the Papists, that some sinnes are veniall, and some mortall;
This truth meets with that erroneous mincing and extenuating distinction of sin, made by the Papists, that Some Sins Are venial, and Some Mortal;
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and may stand with true iustice and deserue not eternall death, but are taken away by some temporary punishment, this extenuation of sinne cannot stand with the doctrine now deliuered,
and may stand with true Justice and deserve not Eternal death, but Are taken away by Some temporary punishment, this extenuation of sin cannot stand with the Doctrine now Delivered,
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for if euery sinne be against God who is infinite in Maiesty and Glory, it must needes deserue infinite punishment, the greatnesse of euery offence against any person in the common-wealth is euer measured and esteemed according to the dignity and quality of the person against whom it is committed,
for if every sin be against God who is infinite in Majesty and Glory, it must needs deserve infinite punishment, the greatness of every offence against any person in the commonwealth is ever measured and esteemed according to the dignity and quality of the person against whom it is committed,
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so sinne being against God, the due deserued punishment of it, of necessity must be answerable to the offence of so high a Maiesty, there being euer a proportion betweene the Law-giuer, the Law it selfe,
so sin being against God, the due deserved punishment of it, of necessity must be answerable to the offence of so high a Majesty, there being ever a proportion between the Lawgiver, the Law it self,
and the punishment due to offendours, it is therefore to bee renounced as a shifting vaine distinction inuented by the Papists to obscure the great grace of God in the remission of sins;
and the punishment due to offenders, it is Therefore to be renounced as a shifting vain distinction invented by the Papists to Obscure the great grace of God in the remission of Sins;
Come wee to the explanation of the Apostles generall proposition in the wordes following (And to set at peace) where we see a change of the phrase, and expressing of the speciall meane of reconciliation.
Come we to the explanation of the Apostles general proposition in the words following (And to Set At peace) where we see a change of the phrase, and expressing of the special mean of reconciliation.
The first thing wee haue hence to marke is generall, (namely) this, that reconciliation and peace made between God and his Elect, by taking away sinne is onely by the bloudy death of Christ, by Christ his sacrifice on the crosse, the Apostle heere sets it downe as the proper fruit and effect of Christ his death,
The First thing we have hence to mark is general, (namely) this, that reconciliation and peace made between God and his Elect, by taking away sin is only by the bloody death of christ, by christ his sacrifice on the cross, the Apostle Here sets it down as the proper fruit and Effect of christ his death,
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and wee finde it not in any place of Scripture ascribed to any other thing, but onely to the death of Christ, and for this wee haue many pregnant places,
and we find it not in any place of Scripture ascribed to any other thing, but only to the death of christ, and for this we have many pregnant places,
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now in the end of the world, hath he appeared once to put away sinne, by the sacrifice of himselfe, Heb. 10.14. with one offeringe hath hee consecrated for euer them that are sanctified;
now in the end of the world, hath he appeared once to put away sin, by the sacrifice of himself, Hebrew 10.14. with one offering hath he consecrated for ever them that Are sanctified;
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The poynt being cleere it serues for the vse of it, to confute the Papists touching their reall and externall sacrifice, which they hold to bee in the Sacrament of the supper euen the very body and bloud of Christ vnder the formes of bread and wine, offered vp to God the Father as a propitiatory sacrifice for the quicke and dead, that is their doctrine,
The point being clear it serves for the use of it, to confute the Papists touching their real and external sacrifice, which they hold to be in the Sacrament of the supper even the very body and blood of christ under the forms of bred and wine, offered up to God the Father as a propitiatory sacrifice for the quick and dead, that is their Doctrine,
& that there is another propitiatory sacrifice in the Sacrament, and that wee may yet further see the errour of the Papists and be better settled in the truth taught by our Church grounded on the word of God, consider wee but this one reason, Christ his sacrifice once offered vpon the crosse, is a most perfect and full satisfaction for the sins of Gods Elect and is of infinite end eternall vertue and efficacy,
& that there is Another propitiatory sacrifice in the Sacrament, and that we may yet further see the error of the Papists and be better settled in the truth taught by our Church grounded on the word of God, Consider we but this one reason, christ his sacrifice once offered upon the cross, is a most perfect and full satisfaction for the Sins of God's Elect and is of infinite end Eternal virtue and efficacy,
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There is no more reason why Christ should againe be sacrificed, that his owne perfect oblation once offered vppon the crosse, might be applyed vnto vs,
There is no more reason why christ should again be sacrificed, that his own perfect oblation once offered upon the cross, might be applied unto us,
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They reply further by way of distinction, that whereas the holy Ghost sayeth, wee are sanctified by that oblation of Christ his body once offered vppon the crosse, he speakes of the bloudy sacrifice which was sufficient once to be done:
They reply further by Way of distinction, that whereas the holy Ghost Saith, we Are sanctified by that oblation of christ his body once offered upon the cross, he speaks of the bloody sacrifice which was sufficient once to be done:
and that is but an iteration of the former, whereby the fruit and effect of the former is applied vnto vs. This distinction is flat contrary to the plaine text of the Apostle, Hebr: 10.11.12.
and that is but an iteration of the former, whereby the fruit and Effect of the former is applied unto us This distinction is flat contrary to the plain text of the Apostle, Hebrew: 10.11.12.
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for if Christ should bee often sacrificed, after what manner soeuer it skilles not, then the difference would not hold which the holy ghost makes between the sacrifices of the Law,
for if christ should be often sacrificed, After what manner soever it skills not, then the difference would not hold which the holy ghost makes between the Sacrifices of the Law,
to what purpose? for righteousnesse vnto euery one that beleeueth, they are the very words of the Apostle, Romanes 10.4. Christ perfectly fulfilled the Law for righteousnesse vnto euery one that beleeueth.
to what purpose? for righteousness unto every one that Believeth, they Are the very words of the Apostle, Romans 10.4. christ perfectly fulfilled the Law for righteousness unto every one that Believeth.
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and in the Sacrament after an vnbloudy manner, for the sacrifice and offering of Christ & his death and suffering, which cannot be without effusion of bloud, are made by the holy ghost all one, Christ cannot be offered without dying and suffering, therfore this distinction was neuer knowne to the holy ghost,
and in the Sacrament After an unbloody manner, for the sacrifice and offering of christ & his death and suffering, which cannot be without effusion of blood, Are made by the holy ghost all one, christ cannot be offered without dying and suffering, Therefore this distinction was never known to the holy ghost,
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and of infinite merit and vertue to reconcile vs vnto God, and therefore other reall sacrifices whether representatiue (as they call them) or vnbloudy whatsoeuer, are needlesse and vaine,
and of infinite merit and virtue to reconcile us unto God, and Therefore other real Sacrifices whither representative (as they call them) or unbloody whatsoever, Are needless and vain,
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The next thing wee haue to marke is this, in that the Apostle makes the speciall meanes of reconciliation betweene God and his chosen by taking away of their their sinnes, both the guilt and punishment to be the death and passion of Christ, that it pleased the Father to reconcile, &c. Wee may hence conclude, that our iustification in the sight of God, is not onely by the death of Christ:
The next thing we have to mark is this, in that the Apostle makes the special means of reconciliation between God and his chosen by taking away of their their Sins, both the guilt and punishment to be the death and passion of christ, that it pleased the Father to reconcile, etc. we may hence conclude, that our justification in the sighed of God, is not only by the death of christ:
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for by that, as many as truely beleeue in Christ, haue onely remission of their sinnes, which is but one part of our iustification in the sight of God;
for by that, as many as truly believe in christ, have only remission of their Sins, which is but one part of our justification in the sighed of God;
in common reason wee know that reconciliation amongst men is made, when the party offending hath satisfied the party offended, either by himselfe or some other,
in Common reason we know that reconciliation among men is made, when the party offending hath satisfied the party offended, either by himself or Some other,
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the party offending, doth not by satisfaction for the offence deserue further fauour, vnlesse there be somthing else ouer and beside that satisfaction;
the party offending, does not by satisfaction for the offence deserve further favour, unless there be something Else over and beside that satisfaction;
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God being the party offended by their sin, & satisfaction being made to his iustice by the death of Christ, that death alone considered, doth not procure any more than remission of their sins, & deliuerance from al punishment:
God being the party offended by their since, & satisfaction being made to his Justice by the death of christ, that death alone considered, does not procure any more than remission of their Sins, & deliverance from all punishment:
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but also by the obedience of his life, our compleat and full iustification in the sight of God is by the obedience of Christ as well actiue as passiue;
but also by the Obedience of his life, our complete and full justification in the sighed of God is by the Obedience of christ as well active as passive;
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and not the gift of righteousnesse, to life eternall, they are distinct benefits. Thirdly, whole Christ is giuen vnto vs with all his benefits, for hee was incarnate,
and not the gift of righteousness, to life Eternal, they Are distinct benefits. Thirdly, Whole christ is given unto us with all his benefits, for he was incarnate,
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If any except against this, and say, the Apostle there meanes Christ his obedience in submitting himselfe willingly to the death, in which it was his Fathers will, hee should suffer for his chosen.
If any except against this, and say, the Apostle there means christ his Obedience in submitting himself willingly to the death, in which it was his Father's will, he should suffer for his chosen.
I answere, that the Apostle speaks not only of Christ his obedience to death, but generally of his whole course of righteousnesse both in his life and death,
I answer, that the Apostle speaks not only of christ his Obedience to death, but generally of his Whole course of righteousness both in his life and death,
and that is euident in that hee calls it the gift of righteousnesse, vers. 17. an• the reigning of grace by righteousnesse through Iesus Christ, vers. 21. These reasons do plainly euince this truth, that true beleeuers are iustified in the sight of God, not only by Christ his death,
and that is evident in that he calls it the gift of righteousness, vers. 17. an• the reigning of grace by righteousness through Iesus christ, vers. 21. These Reasons do plainly evince this truth, that true believers Are justified in the sighed of God, not only by christ his death,
Now against this it is commonly obiected, that Christ fulfilled the Law for himselfe, and therefore his death alone, is that by which we are iustified in the sight of God.
Now against this it is commonly objected, that christ fulfilled the Law for himself, and Therefore his death alone, is that by which we Are justified in the sighed of God.
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and had right to eternall life, as the flesh of the sonne of God, but yet Christ of his owne accord became subiect and fulfilled the law for vs. It is said againe, wee read that by the bloud of Iesus we haue entrance, wee haue ius ingrediendi in Sancta, nempe coelum, (that is) right to eternall life by the bloud of Christ, Rom. 5.9. we are iustified by his bloud, and we shall bee saued from wrath by him.
and had right to Eternal life, as the Flesh of the son of God, but yet christ of his own accord became Subject and fulfilled the law for us It is said again, we read that by the blood of Iesus we have Entrance, we have Just ingrediendi in Sancta, nempe coelum, (that is) right to Eternal life by the blood of christ, Rom. 5.9. we Are justified by his blood, and we shall be saved from wrath by him.
When therefore the holy Ghost saith, that by the bloud of Christ we are iustified, wee are to vnderstand it as a figuratiue speech, where one part of the obedience of Christ is set downe for the whole.
When Therefore the holy Ghost Says, that by the blood of christ we Are justified, we Are to understand it as a figurative speech, where one part of the Obedience of christ is Set down for the Whole.
Thus we finde iustification ascribed to the resurrection of Christ Rom. 4.25. which indeed doth only iustifie by way of testimonie and application, and not by satisfaction,
Thus we find justification ascribed to the resurrection of christ Rom. 4.25. which indeed does only justify by Way of testimony and application, and not by satisfaction,
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Some doe further obiect on this manner, say they, such as truly beleeue in Christ are freed by Christ from the guiltinesse and punishment of their sins,
some do further Object on this manner, say they, such as truly believe in christ Are freed by christ from the guiltiness and punishment of their Sins,
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and haue receiued power to be actually accounted the children of God by Christ, but we must know that our adoption comes from the obedience of the son of God made man,
and have received power to be actually accounted the children of God by christ, but we must know that our adoption comes from the Obedience of the son of God made man,
& from his voluntary subiection to the Law, & his fulfilling of it, the text is plain, Galat. 4.4.5. God sent foorth his sonne made of a woman and made vnder the Law, not borne but made, that hee might redeeme them which were vnder the Law, that wee might receiue the adoption of the sonnes.
& from his voluntary subjection to the Law, & his fulfilling of it, the text is plain, Galatians 4.4.5. God sent forth his son made of a woman and made under the Law, not born but made, that he might Redeem them which were under the Law, that we might receive the adoption of the Sons.
I answer, nothing indeed is required on the true beleeuers part but faith, nothing else on his part is necessary to his iustification in Gods sight by the couenant of grace but Faith,
I answer, nothing indeed is required on the true believers part but faith, nothing Else on his part is necessary to his justification in God's sighed by the Covenant of grace but Faith,
which hath all the power and merit of it from his godhead, and is therefore called the righteousnesse of God, and so is Faith counted for righteousnesse,
which hath all the power and merit of it from his godhead, and is Therefore called the righteousness of God, and so is Faith counted for righteousness,
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other obiections there be but these are the chiefe, and these beeing answered let vs hold it as a truth grounded on the word of God, that our iustification in the sight of God is not onely by the death and passion of Christ,
other objections there be but these Are the chief, and these being answered let us hold it as a truth grounded on the word of God, that our justification in the sighed of God is not only by the death and passion of christ,
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but also by his perfect actiue obedience imputed vnto vs, before we come to the last wordes of this verse obserue one thing further, the Apostle saith not through the wood of his crosse,
but also by his perfect active Obedience imputed unto us, before we come to the last words of this verse observe one thing further, the Apostle Says not through the wood of his cross,
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The papists ascribe much to the woodden materiall crosse of Christ, that it being the instrument of redemption and the Altar on which Christ was offered, it is sanctified and truely called holy crosse,
The Papists ascribe much to the wooden material cross of christ, that it being the Instrument of redemption and the Altar on which christ was offered, it is sanctified and truly called holy cross,
whereas indeed the Scripture neuer calls it holy but rather cursed for the Apostle proues that Christ became accursed for vs in that he suffered on the crosse,
whereas indeed the Scripture never calls it holy but rather cursed for the Apostle Proves that christ became accursed for us in that he suffered on the cross,
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thus grossely superstitious are they, it is sufficient to haue named this among such as renounce and abhorre such popish grosse and carnall superstition.
thus grossly superstitious Are they, it is sufficient to have nam this among such as renounce and abhor such popish gross and carnal Superstition.
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Come we to the last words (both the things in earth, and the things in heauen) these words are a distinction of things reconciled to God, by things in earth we are to vnderstand onely the chosen of God liuing in the world:
Come we to the last words (both the things in earth, and the things in heaven) these words Are a distinction of things reconciled to God, by things in earth we Are to understand only the chosen of God living in the world:
but of conseruation in goodnesse and grace, that they might by the grace of Christ be confirmed and set out of danger of defection and falling from God,
but of conservation in Goodness and grace, that they might by the grace of christ be confirmed and Set out of danger of defection and falling from God,
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Now that which we haue hence to marke, is this, that it pleased the Lord together with the reconciliation of his chosen to himselfe, to worke the confirmation of his elect Angels in grace & goodnes, knitting them inseparably to himselfe, he would not perfect the blessednesse of his holy Angels, without the blessednesse of his chosen amongst men:
Now that which we have hence to mark, is this, that it pleased the Lord together with the reconciliation of his chosen to himself, to work the confirmation of his elect Angels in grace & Goodness, knitting them inseparably to himself, he would not perfect the blessedness of his holy Angels, without the blessedness of his chosen among men:
he might haue confirmed them long before, but hee would not, it was not his pleasure to giue them that blessing, till Iesus Christ the mediator came and ioyned them with man.
he might have confirmed them long before, but he would not, it was not his pleasure to give them that blessing, till Iesus christ the Mediator Come and joined them with man.
Heere then we are taught to see & consider the infinite and vnspeakeable loue of God to his chosen, that his chosen children are right deere to the Lord, and of exceding great price with the Lord.
Here then we Are taught to see & Consider the infinite and unspeakable love of God to his chosen, that his chosen children Are right deer to the Lord, and of exceeding great price with the Lord.
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and so it doth plainely manifest and euince the Lords wonderfull loue, and his gratious regard of his chosen, that he would not giue his holy Angels their full blessing of their confirmation in grace, without the blessing of the reconciliation of his chosen,
and so it does plainly manifest and evince the lords wonderful love, and his gracious regard of his chosen, that he would not give his holy Angels their full blessing of their confirmation in grace, without the blessing of the reconciliation of his chosen,
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and that this loue of the Lord towards his chosen, may bee yet more cleare vnto vs, consider that the chosen children of God, are so esteemed of the Lord, that for their sakes hee doth many times extend his bounty,
and that this love of the Lord towards his chosen, may be yet more clear unto us, Consider that the chosen children of God, Are so esteemed of the Lord, that for their sakes he does many times extend his bounty,
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The world doth hate, malice, mocke and contemne the godly, making more accompt of one prophane Esau, than of twenty true hearted Iacobs, but the Lord whose loue is life it selfe, more esteemeth one Iacob, one faithful seruant of his, then ten thousand worldlings;
The world does hate, malice, mock and contemn the godly, making more account of one profane Esau, than of twenty true hearted Iacobs, but the Lord whose love is life it self, more esteems one Iacob, one faithful servant of his, then ten thousand worldlings;
Many say who will shew vs any good? but Lord, lift vp the light of thy countenance vpon vs. Againe, are the chosen of God of such high esteeme and price with the Lorde, that without them hee would not perfect the blessed estate of his holy Angels,
Many say who will show us any good? but Lord, lift up the Light of thy countenance upon us Again, Are the chosen of God of such high esteem and price with the Lord, that without them he would not perfect the blessed estate of his holy Angels,
and by them and for them hee extends his goodnesse to the wicked? Then let vs haue our eies opened to behold whether good or euill doe come to a land, to a city,
and by them and for them he extends his Goodness to the wicked? Then let us have our eyes opened to behold whither good or evil do come to a land, to a City,
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and for Noahs sake, was Cham preserued. Paul had all the soules giuen him that were in the same ship, Act. 27.24. are these then the hurts of a place, and must bee rooted out, or else we shall not bee well.
and for Noahs sake, was Cham preserved. Paul had all the Souls given him that were in the same ship, Act. 27.24. Are these then the hurts of a place, and must be rooted out, or Else we shall not be well.
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Oh then learne to see their price with God, and the profit and good that come• euen to the wicked, by such men and women as feare the Lord, learne to esteeme of them as we ought;
O then Learn to see their price with God, and the profit and good that come• even to the wicked, by such men and women as Fear the Lord, Learn to esteem of them as we ought;
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In these words the Apostle applies that which hee hath generally said of reconciliation in ver. 20. to the Colossians in speciall, affirming that they in particular, were reconciled to God by the death of Christ, that is the proposition laid downe in these two verses.
In these words the Apostle Applies that which he hath generally said of reconciliation in ver. 20. to the colossians in special, affirming that they in particular, were reconciled to God by the death of christ, that is the proposition laid down in these two Verses.
Now this proposition is amplified by a description of the Colossians, what they were before their reconciliation, (namely) strangers and enemies, and you which were in times past strangers & enemies:
Now this proposition is amplified by a description of the colossians, what they were before their reconciliation, (namely) Strangers and enemies, and you which were in times passed Strangers & enemies:
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together with the proper seat and subiect of that enmity (namely) their minds, and that not in the essence and substance of their mindes, but in the qualitie of them, that their mindes were set in euill workes ill affected.
together with the proper seat and Subject of that enmity (namely) their minds, and that not in the essence and substance of their minds, but in the quality of them, that their minds were Set in evil works ill affected.
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The second amplification of the proposition is in the verse 22. from the ende of their reconciliation in these wordes, to make you holy and vnblameable, and that before him, in his owne sight, these are the generall parts of these two verses.
The second amplification of the proposition is in the verse 22. from the end of their reconciliation in these words, to make you holy and unblameable, and that before him, in his own sighed, these Are the general parts of these two Verses.
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I will first stand on that part of the Apostles proposition that is laid downe in the vers. 21. together with the description of the Colossians, before their calling and conuersion:
I will First stand on that part of the Apostles proposition that is laid down in the vers. 21. together with the description of the colossians, before their calling and conversion:
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That the Colossians before their conuersion, were as strangers vnto God, in respect of spirituall communion, that they had as it were nothing to doe with God,
That the colossians before their conversion, were as Strangers unto God, in respect of spiritual communion, that they had as it were nothing to do with God,
and makes it further cleare by opposition, ver. 19. that to be strangers is to haue no fellowship with him, either publique or priuat, enemies, that is, such as did hate God,
and makes it further clear by opposition, ver. 19. that to be Strangers is to have no fellowship with him, either public or private, enemies, that is, such as did hate God,
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and as the guilty malefactor doth hate the Iudge, not as he is a man, good, liberall, &c. but as he is a iust sentencer of his euill deeds, (saith he) thar is, God the Father, (reconciled) that is, actually and effectually, by communicating vnto you the vertue of the death of his Son. Thus then the words are to bee conceiued:
and as the guilty Malefactor does hate the Judge, not as he is a man, good, liberal, etc. but as he is a just sentencer of his evil Deeds, (Says he) thar is, God the Father, (reconciled) that is, actually and effectually, by communicating unto you the virtue of the death of his Son. Thus then the words Are to be conceived:
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The first thing that wee haue heere to marke, is, that the Apostle doth not content himselfe to deliuer the generall doctrin of reconciliation between God and his chosen,
The First thing that we have Here to mark, is, that the Apostle does not content himself to deliver the general Doctrine of reconciliation between God and his chosen,
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or to profitable vse for their edification, we finde it the Apostles charge to Timothie, not onely in generall to preach the word, to open and publish the secrets of the Gospell,
or to profitable use for their edification, we find it the Apostles charge to Timothy, not only in general to preach the word, to open and publish the secrets of the Gospel,
but to bee instant in improouing, rebuking and exhorting, with all long suffering and doctrine, Tit. 2.15. these things speake, and not onely so, but exhort and rebuke with all authoritie;
but to be instant in improouing, rebuking and exhorting, with all long suffering and Doctrine, Tit. 2.15. these things speak, and not only so, but exhort and rebuke with all Authority;
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& that especially, bicause in all diuine and holy exercises, the heart and affections, both by naturall corruption and Satans suggestion are most wayward and vnruly;
& that especially, Because in all divine and holy exercises, the heart and affections, both by natural corruption and Satan suggestion Are most wayward and unruly;
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Againe, some of the hearers of the word are in their naturall blindnesse and hardnesse, some are possessed with a spirit of slumber fast asleepe in their carnall securitie, others shroud themselues vnder hypocrisie,
Again, Some of the hearers of the word Are in their natural blindness and hardness, Some Are possessed with a Spirit of slumber fast asleep in their carnal security, Others shroud themselves under hypocrisy,
and therefore they must be dealt withall, no• onely with plains and euidence of truth, but with powerfull application of that truth, and earnest importunity;
and Therefore they must be dealt withal, no• only with plains and evidence of truth, but with powerful application of that truth, and earnest importunity;
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and also reprehension, and correction as occasion is offered to the teacher, they must not start aside when the word is opened and applied to their iust reproofe, shew•ing them their sinnes,
and also reprehension, and correction as occasion is offered to the teacher, they must not start aside when the word is opened and applied to their just reproof, shew•ing them their Sins,
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or threaning iudgements against them for their sinnes, men must heare with willingnesse and patience the word of iust reproofe and not quarrell with the affection of the speaker,
or threaning Judgments against them for their Sins, men must hear with willingness and patience the word of just reproof and not quarrel with the affection of the speaker,
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If they do, it is not onely an argument of a spirituall phrensie, but of Gods iudgements imminent and ready to fall vpon them when they cannot abide to be touched,
If they do, it is not only an argument of a spiritual frenzy, but of God's Judgments imminent and ready to fallen upon them when they cannot abide to be touched,
And consider wee, that the word truely taught and applied neuer returnes emptie, for if it worke not godly sorrow and amendment, certainely, it workes, hardnesse and impenitency.
And Consider we, that the word truly taught and applied never returns empty, for if it work not godly sorrow and amendment, Certainly, it works, hardness and impenitency.
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and remember withall what Salomon hath said, Prouerb. 28.9. that hee that turneth away his eare from hearing the Lawe, euen his praier shall bee abhominable.
and Remember withal what Solomon hath said, Proverb. 28.9. that he that turns away his ear from hearing the Law, even his prayer shall be abominable.
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& the minister telling may erre, how doth either the minister know that the man to whom he speakes is of the number of the elect? or how can the man be certaine that the minister mistakes not,
& the minister telling may err, how does either the minister know that the man to whom he speaks is of the number of the elect? or how can the man be certain that the minister mistakes not,
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See how these enemies of the grace of God and of the word of his grace would fame shift off the plaine euidence of the word, to hold the people in suspence and doubt of their saluation.
See how these enemies of the grace of God and of the word of his grace would fame shift off the plain evidence of the word, to hold the people in suspense and doubt of their salvation.
neither is he to assure any man of his saluation, but vpon condition of beleuing, hee doth onely apply the generall promises of the word to euery man particularly vpon condition of beleeuing.
neither is he to assure any man of his salvation, but upon condition of believing, he does only apply the general promises of the word to every man particularly upon condition of believing.
as if Christ himselfe should say vnto him, beleeue thou, and thou shalt be saued: for to his ministers hee hath committed the worde of reconciliation: 2. Corin. 5.19. and so any man finding true faith in himselfe, (as he may finde it vpon due examination as the Apostle hath made cleare 2. Cor. 13.5. proue your selues whether ye are in the faith. Examine your selues:
as if christ himself should say unto him, believe thou, and thou shalt be saved: for to his Ministers he hath committed the word of reconciliation: 2. Corin. 5.19. and so any man finding true faith in himself, (as he may find it upon due examination as the Apostle hath made clear 2. Cor. 13.5. prove your selves whither you Are in the faith. Examine your selves:
The next thing wee haue to marke is this, the Apostle saith the Colossians were in times past strangers and enemies but now they were reconciled from this difference of times we may conclude that there is an intercourse & successiue change not onely in thinges naturall, but also in things spirituall and supernaturall, men may hee changed in respect of their spirituall condition,
The next thing we have to mark is this, the Apostle Says the colossians were in times passed Strangers and enemies but now they were reconciled from this difference of times we may conclude that there is an intercourse & successive change not only in things natural, but also in things spiritual and supernatural, men may he changed in respect of their spiritual condition,
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and heires of life and saluation, a point plainely taught by Gods effectuall vocation and calling of men out of the kingdome of darkenesse into the liberty of Gods children and not onely cleare from this text but by many other places of Scripture Rom. 6.11. ye haue beene seruants of sinne, but ye haue obeied from the heart vnto the forme of the doctrine whereunto ye were deliuered, Ephes. 5.8. yee were once darkenesse, but now are light in the Lord.
and Heirs of life and salvation, a point plainly taught by God's effectual vocation and calling of men out of the Kingdom of darkness into the liberty of God's children and not only clear from this text but by many other places of Scripture Rom. 6.11. you have been Servants of sin, but you have obeyed from the heart unto the Form of the Doctrine whereunto you were Delivered, Ephesians 5.8. ye were once darkness, but now Are Light in the Lord.
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If any man be truely called out of the state of nature into the state of grace, he can vpon his owne experience iustifie this truth, that the spirituall condition of men may in time be changed,
If any man be truly called out of the state of nature into the state of grace, he can upon his own experience justify this truth, that the spiritual condition of men may in time be changed,
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and the ground of this is, Gods eternall purpose of sauing some for whom he hath before al times appointed to life and saluation, them he will in time call & bring home to himselfe Rom. 8, 30. whom he predestinate them also he called,
and the ground of this is, God's Eternal purpose of Saving Some for whom he hath before all times appointed to life and salvation, them he will in time call & bring home to himself Rom. 8, 30. whom he predestinate them also he called,
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and draw them that are far off neere to himselfe, it serues to reprooue the preposterous and rash iudgement of some who are so bold as to step vp into Gods chayre,
and draw them that Are Far off near to himself, it serves to reprove the preposterous and rash judgement of Some who Are so bold as to step up into God's chair,
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and to giue their deffinitiue sentence of some wicked & vngodly men & to pronounce them •eprobates and vtterly cast away, we must take heede of this boldnesse,
and to give their deffinitiue sentence of Some wicked & ungodly men & to pronounce them •eprobates and utterly cast away, we must take heed of this boldness,
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vnlesse his sinne bee against the holy Ghost (which we can hardly know and discerne) for the Lord can and will in his appointed time call him home if he belong to his election.
unless his sin be against the holy Ghost (which we can hardly know and discern) for the Lord can and will in his appointed time call him home if he belong to his election.
Paul his example may be in stead of many, how was he estranged from God? and how farre was he carried in fury and bloud thirsty cruelty against the Church of God Acts 9.1. it is said, he breathed out threatnings:
Paul his Exampl may be in stead of many, how was he estranged from God? and how Far was he carried in fury and blood thirsty cruelty against the Church of God Acts 9.1. it is said, he breathed out threatenings:
and of a violent bloudy persecutor to make him an excellent and famous preacher, in this example the Lord hath taught vs to expect with patience the conuersion of rebellious sinners, knowinge this, that God can call and conuert when hee will,
and of a violent bloody persecutor to make him an excellent and famous preacher, in this Exampl the Lord hath taught us to expect with patience the conversion of rebellious Sinners, knowing this, that God can call and convert when he will,
and whome he will, he calls labourers into his vineyard, some at one houre, and some at another, Mat. 20. it is therefore S. Pauls lesson to Timothy, 2. Tim. 2•. 25.
and whom he will, he calls labourers into his vineyard, Some At one hour, and Some At Another, Mathew 20. it is Therefore S. Paul's Lesson to Timothy, 2. Tim. 2•. 25.
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and it must be ours, that wee suffer euill men patiently, that are cureable, in whome there is any hope proueing if God at any time will call them to repentance,
and it must be ours, that we suffer evil men patiently, that Are curable, in whom there is any hope proving if God At any time will call them to Repentance,
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Now in that the Apostle saith that the Lord had nowe actually reconciled the Colossians being sometimes meer strangers and enimies, wee may further gather, that Gods elect, though for the present they be vncalled,
Now in that the Apostle Says that the Lord had now actually reconciled the colossians being sometime mere Strangers and enemies, we may further gather, that God's elect, though for the present they be uncalled,
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For why? the Lord will in time call them, and actually reconcile them to himselfe as he did the Colossians and that doth plainely proue his precedent and foregoing loue towards them, that hee loued them beefore their effectuall calling,
For why? the Lord will in time call them, and actually reconcile them to himself as he did the colossians and that does plainly prove his precedent and foregoing love towards them, that he loved them before their effectual calling,
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In this appeared the loue of God towards vs, because God sent his only begotten sonne into the world, that we might liue through him, his loue was toward his chosen before,
In this appeared the love of God towards us, Because God sent his only begotten son into the world, that we might live through him, his love was towards his chosen before,
neither shadowing by turning, and his loue is essentiall and of the same nature with himselfe, and therfore these whom he hath loued from all eternity and in lou• elected and appointed to life and saluation, them he doth imbrace in his loue for euer.
neither shadowing by turning, and his love is essential and of the same nature with himself, and Therefore these whom he hath loved from all eternity and in lou• elected and appointed to life and salvation, them he does embrace in his love for ever.
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and thus the Apostle reasoneth, that the Iewes as concerning the Gospell were enemies, but as touching the election, they are beloued for their Fathers sakes,
and thus the Apostle reasoneth, that the Iewes as Concerning the Gospel were enemies, but as touching the election, they Are Beloved for their Father's sakes,
then it seemes their persons and workes are pleasing vnto God before their conuersion, and that is agreeable to popish doctrine ▪ that is a thing they much contend for and stand vpon.
then it seems their Persons and works Are pleasing unto God before their conversion, and that is agreeable to popish Doctrine ▪ that is a thing they much contend for and stand upon.
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For answer to this wee must learne to marke a different d•gree of the Lords loue extended towards his chosen, in it selfe it admits neither more nonlesse,
For answer to this we must Learn to mark a different d•gree of the lords love extended towards his chosen, in it self it admits neither more nonlesse,
but as it is reached out towards Gods chosen, there bee indifferent degrees of it for they are loued of the Lord before their calling as the elect of God onely knowne to him so to be, and in time to bee called with that degree of loue that is proper to the elect vncalled,
but as it is reached out towards God's chosen, there be indifferent Degrees of it for they Are loved of the Lord before their calling as the elect of God only known to him so to be, and in time to be called with that degree of love that is proper to the elect uncalled,
but when they are called and iustified, then they are loued with a further degree of his loue euen to an actuall acceptation of their persons and good works as pleasing vnto him in Christ, they beeing ingrafted into Christ their persons and good workes are actually accepted as pleasing to God in and through Christ,
but when they Are called and justified, then they Are loved with a further degree of his love even to an actual acceptation of their Persons and good works as pleasing unto him in christ, they being ingrafted into christ their Persons and good works Are actually accepted as pleasing to God in and through christ,
and so it remaines a truth that the chosen of God yet vncalled in regard of election are loued of God though not with that degree of his loue, it pleaseth him to vouchsafe to them that are actually called.
and so it remains a truth that the chosen of God yet uncalled in regard of election Are loved of God though not with that degree of his love, it Pleases him to vouchsafe to them that Are actually called.
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therefore build vpon it, his loue shall neuer faile thee, let vs meditate and thinke vpon this ground of comfort, in time of need wee shall finde much sweetnes in it.
Therefore built upon it, his love shall never fail thee, let us meditate and think upon this ground of Comfort, in time of need we shall find much sweetness in it.
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The next thing wee haue to marke as a ground of further instruction is this, the Apostle doth couple and conioyne these two together strangers and enemies, hence wee are taught that a stranger to God is an enemy to God they euer go together, it is not betwixt God and man as betwixt man and man, one man may be a stranger to another,
The next thing we have to mark as a ground of further instruction is this, the Apostle does couple and conjoin these two together Strangers and enemies, hence we Are taught that a stranger to God is an enemy to God they ever go together, it is not betwixt God and man as betwixt man and man, one man may be a stranger to Another,
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This may be to euery one that hath had testimony of Gods special loue towards himselfe a ground of exceeding great comfort? for why? is it so that Gods chosen are loued of God from all eternity, are men when they are vncalled within the compasse of that loue of the Lord? then whosoeuer hath had a true taste and testimony of Gods loue towards him, may bee comforted with full assurance that that loue shall continue for euer, doth the Lord still loue those whom he hath elected though they be as yet estranged from him and doe not know his loue and will hee in time make knowne that loue of his to them in their reconciliation to himselfe? And will his loue then euer faile those to whom it hath beene manifested and testified in speciall manner? it is not possible,
This may be to every one that hath had testimony of God's special love towards himself a ground of exceeding great Comfort? for why? is it so that God's chosen Are loved of God from all eternity, Are men when they Are uncalled within the compass of that love of the Lord? then whosoever hath had a true taste and testimony of God's love towards him, may be comforted with full assurance that that love shall continue for ever, does the Lord still love those whom he hath elected though they be as yet estranged from him and do not know his love and will he in time make known that love of his to them in their reconciliation to himself? And will his love then ever fail those to whom it hath been manifested and testified in special manner? it is not possible,
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though the Lorde for the present may seeme to hide his face from thee, yet if euer thou hast had any pledge of his speciall loue towards thy selfe, comfort thy selfe, thou maist be assured his loue will neuer forsake thee, his loue is eternal and neuer changeth,
though the Lord for the present may seem to hide his face from thee, yet if ever thou hast had any pledge of his special love towards thy self, Comfort thy self, thou Mayest be assured his love will never forsake thee, his love is Eternal and never changes,
and this may stablish thy heart also with comfort, if euer thou hast tasted the sweetnesse of the Lords speciall loue thou maist with cheerfull heart say.
and this may establish thy heart also with Comfort, if ever thou hast tasted the sweetness of the lords special love thou Mayest with cheerful heart say.
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If thine obedience were to be the argument why the Lord should bee good vnto thee then (though thou beest a faithfull seruant of God) yet doubtlesse in conscience of thine owne sinne, thine heart would faile thee,
If thine Obedience were to be the argument why the Lord should be good unto thee then (though thou Best a faithful servant of God) yet doubtless in conscience of thine own sin, thine heart would fail thee,
because by the testimony of our Sauiour there is no medium between them, no middle condition betweene a stranger to God and an enemy to God, he that hath not communion with God (which in deed) is to be a stranger vnto him, he hath it with the Deuill,
Because by the testimony of our Saviour there is no medium between them, no middle condition between a stranger to God and an enemy to God, he that hath not communion with God (which in deed) is to be a stranger unto him, he hath it with the devil,
Some the holy Ghost hath noted out as great strangers to the Lord, and such as are gone farre away from him as riotous persons, drunkards and such like, these (without question) are at open defiance with the Lord, their behauiour shewes it, they bend their tongue like bowes as saith the Prophet Ieremie 9.3. and shoot out their arrowes, bitter and blasphemous words against God.
some the holy Ghost hath noted out as great Strangers to the Lord, and such as Are gone Far away from him as riotous Persons, drunkards and such like, these (without question) Are At open defiance with the Lord, their behaviour shows it, they bend their tongue like bows as Says the Prophet Ieremie 9.3. and shoot out their arrows, bitter and blasphemous words against God.
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euen come downe in iudgement vpon them, hew them in peeces, and giue them their portion with hypocrites, we must not onely take heede of this great strangenes and open hostility,
even come down in judgement upon them, hew them in Pieces, and give them their portion with Hypocrites, we must not only take heed of this great strangeness and open hostility,
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but beware that thou turne not so much as thy foot from the Lord, keepe thy selfe at home with him, frequent his house and come often to his table where thou maist haue familiar communion with him,
but beware that thou turn not so much as thy foot from the Lord, keep thy self At home with him, frequent his house and come often to his table where thou Mayest have familiar communion with him,
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& seldome, scarce once in a yere or two come to the Lords table, if a man should ask such persons whether they loue God or no, they would scorn the question,
& seldom, scarce once in a year or two come to the lords table, if a man should ask such Persons whither they love God or no, they would scorn the question,
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but wilt thou vnderstand ô thou vaine man whosoeuer thou art, if thou wilt vnderstand and consider it aright, know thou art an enemy to God, whatsoeuer thou saist to the contrary, thou art a stranger vnto him, thou hast not that familiar and comfortable fellowship with God, that his people haue in his house,
but wilt thou understand o thou vain man whosoever thou art, if thou wilt understand and Consider it aright, know thou art an enemy to God, whatsoever thou Sayest to the contrary, thou art a stranger unto him, thou hast not that familiar and comfortable fellowship with God, that his people have in his house,
and the Lord holds thee a stranger, & consequently an enimie vnto him, & without repentance, will iudge & plague thee as one of his enemies, thinke vpon it whosoeuer thou art that hast bin carelesse in frequenting the house and table of the Lord;
and the Lord holds thee a stranger, & consequently an enemy unto him, & without Repentance, will judge & plague thee as one of his enemies, think upon it whosoever thou art that hast been careless in frequenting the house and table of the Lord;
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If any withdraw himselfe from the communion of Saints in the house of God, and so from communion with God himselfe, he withdrawes himselfe from vnder the speciall prouidence of God, he is not vnder the speciall tuition of the Lord,
If any withdraw himself from the communion of Saints in the house of God, and so from communion with God himself, he withdraws himself from under the special providence of God, he is not under the special tuition of the Lord,
One thing more may hence be obserued, we are to mark that the Apostle speakes not of the benefit of reconciliation alone, but with it puts the Colossians in minde of their miserable estate, in which they stood before they were reconciled, the conclusion hence may be generall (namely) this, that together with the mercy of God we are euer to consider our own miserie;
One thing more may hence be observed, we Are to mark that the Apostle speaks not of the benefit of reconciliation alone, but with it puts the colossians in mind of their miserable estate, in which they stood before they were reconciled, the conclusion hence may be general (namely) this, that together with the mercy of God we Are ever to Consider our own misery;
the Lords bounty in any good blessing bestowed on body or soule, should euer bring vs to a consideration of our owne formerwretchednes, that is a rule of excellent vse, the practise of it will make vs truely humble,
the lords bounty in any good blessing bestowed on body or soul, should ever bring us to a consideration of our own formerwretchednes, that is a Rule of excellent use, the practice of it will make us truly humble,
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If the rich man who hath come vp of small beginnings, would but thinke of the Lords present bounty, together with his owne former pouertie, it would make him in all humilitie and thankfulnesse, to say with good Iacob, I am not worthy of the least of all thy mercies,
If the rich man who hath come up of small beginnings, would but think of the lords present bounty, together with his own former poverty, it would make him in all humility and thankfulness, to say with good Iacob, I am not worthy of the least of all thy Mercies,
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and if with the blessing of our apparell, wee did but consider our own shame and sin vpon which apparell was giuen (for it came in vpon the fall) it would pull down the pride of many in the world;
and if with the blessing of our apparel, we did but Consider our own shame and since upon which apparel was given (for it Come in upon the fallen) it would pull down the pride of many in the world;
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Indeed tis true, the Scripture doth not set down these particulars, but yet consider thou with thy apparel, thine own misery, shame and desert by sin,
Indeed this true, the Scripture does not Set down these particulars, but yet Consider thou with thy apparel, thine own misery, shame and desert by since,
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& those ill affected in these words, (because your minds were set in euil works) the Apostles word in the original, here translated (minds) doth signifie agitatiō or discourse of mind & reason, wherby one thing is inferd vpon another,
& those ill affected in these words, (Because your minds were Set in evil works) the Apostles word in the original, Here translated (minds) does signify agitation or discourse of mind & reason, whereby one thing is inferred upon Another,
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as when the minde doth not simply apprehend, but deduce one thing vpon another, that deduction is properly called NONLATINALPHABET discourse of mind & reason,
as when the mind does not simply apprehend, but deduce one thing upon Another, that deduction is properly called discourse of mind & reason,
for in saying (their minds in euill works) he doth therby giue vs to vnderstand, that their minds had not in them only that originall corruption, that is common to the regenerate & vnregenerate, (euen the most regenerate hauing originall sin remaining in them) but that they had in thē actual sinfulnes,
for in saying (their minds in evil works) he does thereby give us to understand, that their minds had not in them only that original corruption, that is Common to the regenerate & unregenerate, (even the most regenerate having original since remaining in them) but that they had in them actual sinfulness,
Hence we may gather that the beginning, and as it were the head & fountain of all sin is the mind, the inward faculties of the soule are first defiled,
Hence we may gather that the beginning, and as it were the head & fountain of all since is the mind, the inward faculties of the soul Are First defiled,
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& from thence flow filthy streames of all actuall sinnes. It is a point taught by Christ himselfe Mat. 15.18. that euill things which proceed out of the mouth, come from the heart, for out of the hart saith he, come euill thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders:
& from thence flow filthy streams of all actual Sins. It is a point taught by christ himself Mathew 15.18. that evil things which proceed out of the Mouth, come from the heart, for out of the heart Says he, come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders:
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Hence it is that the Apostle doth so often vrge renouation of minde, as Rom. 12.2. Be changed by the renuing of your minde, Eph. 4.23. Bee renewed in the spirit of your minde.
Hence it is that the Apostle does so often urge renovation of mind, as Rom. 12.2. Be changed by the renewing of your mind, Ephesians 4.23. be renewed in the Spirit of your mind.
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Let vs cleanse our selues from all filthinesse of the flesh and spirit, and growe vp vnto full holinesse in the feare of God. And Dauid prayed Psalme 51.10.
Let us cleanse our selves from all filthiness of the Flesh and Spirit, and grow up unto full holiness in the Fear of God. And David prayed Psalm 51.10.
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that the Lord would create a cleane heart within him, and there is reason also to prooue this, that the first and principall seat of sinne is the minde and soule,
that the Lord would create a clean heart within him, and there is reason also to prove this, that the First and principal seat of sin is the mind and soul,
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euen the euill lust and concupiscence of the heart without consent of will to accomplish euill, is no sinne, this cannot stand with the truth now deliuered,
even the evil lust and concupiscence of the heart without consent of will to accomplish evil, is no sin, this cannot stand with the truth now Delivered,
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marke (saith he) concupiscence tempteth, and allureth by some euill motion, but that is no sinne till it doth conceiue (that is) obtaine some liking of the will in giuing eare to it, and not expelling it.
mark (Says he) concupiscence tempts, and Allureth by Some evil motion, but that is no sin till it does conceive (that is) obtain Some liking of the will in giving ear to it, and not expelling it.
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but the Apostle makes a distinction betweene concupiscence and actuall sinne and saith, when it hath conceiued it brings forth actuall sinne, (for sinne brought foorth is actuall) and the Apostle speakes of the degrees by which actuall sinne is committed,
but the Apostle makes a distinction between concupiscence and actual sin and Says, when it hath conceived it brings forth actual sin, (for sin brought forth is actual) and the Apostle speaks of the Degrees by which actual sin is committed,
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namely, the minde and inward faculties of the soule, then it behooues euery one to follow the councell of the wise man, Pro. 4.23 Keepe thy heart with all diligence for thereout commeth life.
namely, the mind and inward faculties of the soul, then it behooves every one to follow the council of the wise man, Pro 4.23 Keep thy heart with all diligence for thereout comes life.
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It is to small purpose, for a man to cleanse his hand, his foote, his eyes, his tongue, &c. so long as his minde and heart remaine polluted and vncleane, there being a roote of bitternesse in the heart and minde, it will euer bee sending forth bitter and vnsauorie fruits;
It is to small purpose, for a man to cleanse his hand, his foot, his eyes, his tongue, etc. so long as his mind and heart remain polluted and unclean, there being a root of bitterness in the heart and mind, it will ever be sending forth bitter and unsavoury fruits;
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yea, the greater and more excellent naturall gifts of minde, a man hath, as wit, capacitie, &c. the fitter instruments hath hee for the committing of sinne, if they bee not sanctified;
yea, the greater and more excellent natural Gifts of mind, a man hath, as wit, capacity, etc. the fitter Instruments hath he for the committing of sin, if they be not sanctified;
and the priuy temptations of Satan laid against our mindes. The Apostle saith, 2. Cor. 2.11. wee must not bee ignorant of his enterprises, of his wiles and fetches, of his secret conueyance of sinne into our soules.
and the privy temptations of Satan laid against our minds. The Apostle Says, 2. Cor. 2.11. we must not be ignorant of his enterprises, of his wiles and Fetches, of his secret conveyance of sin into our Souls.
yet euen then wee must not bee secure, but stand vpon our guard, and spie out whether hee doth not cast into our mindes, a secret liking of the goods of our neighbour, tickling and deluding our hearts,
yet even then we must not be secure, but stand upon our guard, and spy out whither he does not cast into our minds, a secret liking of the goods of our neighbour, tickling and deluding our hearts,
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when wee see it not, nor thinke not of it, Saint Paul himselfe thought not of the danger of this secret desire of heart, till he came to behold himselfe in the glasse of the last commandement, Rom. 7.7.
when we see it not, nor think not of it, Saint Paul himself Thought not of the danger of this secret desire of heart, till he Come to behold himself in the glass of the last Commandment, Rom. 7.7.
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and watch not most narrowly ouer them, but onely abstaine from outward grosse sinne (as most men if they come so farre thinke all is well) the Lord many times deales with them proportionably,
and watch not most narrowly over them, but only abstain from outward gross sin (as most men if they come so Far think all is well) the Lord many times deals with them proportionably,
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Hence wee are taught, that such are yet vncalled, and are not actually reconciled to God, they are in the greatest bondage that possibly can be, their mindes and all the inward powers of their soules are enthralled in the bondage of sinne, which is the greatest bondage that can bee,
Hence we Are taught, that such Are yet uncalled, and Are not actually reconciled to God, they Are in the greatest bondage that possibly can be, their minds and all the inward Powers of their Souls Are enthralled in the bondage of sin, which is the greatest bondage that can be,
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and this ought to bee considered, both to teach such as are called out of the state of their naturall bondage into the libertie of the sonnes of God, to be thankefull to God for his mercy,
and this ought to be considered, both to teach such as Are called out of the state of their natural bondage into the liberty of the Sons of God, to be thankful to God for his mercy,
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Secondly, he is a slaue to good men, such as feare God, and in whom the graces of God appeare, they haue and holde a kinde of soueraignty ouer him, it is euen as hell to him to be in their company.
Secondly, he is a slave to good men, such as Fear God, and in whom the graces of God appear, they have and hold a kind of sovereignty over him, it is even as hell to him to be in their company.
or to his conscience, and that in respect of accusation, testimonie and torment, his conscience accusing for sinne, maketh him thinke euery thing else doth accuse him,
or to his conscience, and that in respect of accusation, testimony and torment, his conscience accusing for sin, makes him think every thing Else does accuse him,
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his conscience giuing testimonie to the trueth, many times against himselfe, as Moses saith, their God is not as our God, euen our enemies being iudges, his conscience tormenting him,
his conscience giving testimony to the truth, many times against himself, as Moses Says, their God is not as our God, even our enemies being judges, his conscience tormenting him,
if thou find that the spirit of God working by the word, hath drawen thee from vnder the power and tyranny of that sinne, that thou hast not now such pleasure in it,
if thou find that the Spirit of God working by the word, hath drawn thee from under the power and tyranny of that sin, that thou hast not now such pleasure in it,
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But if thou finde thy selfe held in that snare of the Deuill, as the Apostle speakes, at his will, that so soone as occasion is offered, thou doest apprehend it,
But if thou find thy self held in that snare of the devil, as the Apostle speaks, At his will, that so soon as occasion is offered, thou dost apprehend it,
Heere we haue part of that proposition, that is layd before vs in these two verses, expressing the materiall cause of the reconciliation of the Colossians to God, in these words (in the body of his flesh through death) then followes in the second amplification of the Apostles proposition, from the end of their reconciliation in the next words (to make you holy and vnblameable,
Here we have part of that proposition, that is laid before us in these two Verses, expressing the material cause of the reconciliation of the colossians to God, in these words (in the body of his Flesh through death) then follows in the second amplification of the Apostles proposition, from the end of their reconciliation in the next words (to make you holy and unblameable,
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Come wee to the first of these, In the body, that is, in the body of his Sonne Christ (it is added) of his flesh, to let vs vnderstand that Christ had and hath a true humane body, a body of flesh and bloud,
Come we to the First of these, In the body, that is, in the body of his Son christ (it is added) of his Flesh, to let us understand that christ had and hath a true humane body, a body of Flesh and blood,
and so the words are thus to bee conceiued, as if the Apostle had said, In the true humane body of Christ his Sonne, deliuered to death, crucified and broken vpon the crosse.
and so the words Are thus to be conceived, as if the Apostle had said, In the true humane body of christ his Son, Delivered to death, Crucified and broken upon the cross.
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I might heere stand to shew that Christ his body crucified was and now glorified in heauen, is a true substantiall body, a body of flesh taken from the substance of the Virgin Marie his mother,
I might Here stand to show that christ his body Crucified was and now glorified in heaven, is a true substantial body, a body of Flesh taken from the substance of the Virgae Marry his mother,
and not a phantasticall body, a body in appearance onely, a mathematicall or maiesticke body as the Vbiquitaries foolishly call it, who affirm that Christ his body by reason of the personal vnion is euery where present, but to passe by that.
and not a fantastical body, a body in appearance only, a mathematical or majestic body as the Ubiquitaries foolishly call it, who affirm that christ his body by reason of the personal Union is every where present, but to pass by that.
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That both the body and bloud of Christ is the price of redemption, and the matter of reconciliation, and when wee read of that wee haue remission of sinnes through the bloud of Christ, wee must vnderstand the whole passion of Christ,
That both the body and blood of christ is the price of redemption, and the matter of reconciliation, and when we read of that we have remission of Sins through the blood of christ, we must understand the Whole passion of christ,
euen his body broken, & his bloud shed, a point that need not be stood vpon for the proof of it (no questiō) we easily conceiue and condescend to the truth of it,
even his body broken, & his blood shed, a point that need not be stood upon for the proof of it (not question) we Easily conceive and condescend to the truth of it,
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yet is it not needles to be remembred, it may serue to direct our faith touching the death of Christ that we are to eye by faith the body & bloud of Christ for the remission of our sins, wee finde it taught by Christ himselfe that to the nourishment of our soules to life eternall, wee are by faith to feed both on his body and bloud Iohn 6.53.
yet is it not needles to be remembered, it may serve to Direct our faith touching the death of christ that we Are to eye by faith the body & blood of christ for the remission of our Sins, we find it taught by christ himself that to the nourishment of our Souls to life Eternal, we Are by faith to feed both on his body and blood John 6.53.
and our Sauiour hath ordained in the Sacrament of the Supper outward visible signes both bread and wine to represent & bring to our remembrance both his body and bloud,
and our Saviour hath ordained in the Sacrament of the Supper outward visible Signs both bred and wine to represent & bring to our remembrance both his body and blood,
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as meat and drinke, and as perfect spirituall nourishment to our soules yea Bellarmine himselfe the Arch-pillar of the Romane Synagogue saith in plaine termes, that the forme of bread alone doth not exactly represent Christ as dead,
as meat and drink, and as perfect spiritual nourishment to our Souls yea Bellarmine himself the Archpillar of the Roman Synagogue Says in plain terms, that the Form of bred alone does not exactly represent christ as dead,
wickedly therefore deale the Papists, we may conclude against them out of this their owne mouths, who in the Sacrament of the supper take away the cup from the people,
wickedly Therefore deal the Papists, we may conclude against them out of this their own mouths, who in the Sacrament of the supper take away the cup from the people,
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beside the breach of the institution of the Sacrament, they goe flat against the doctrine of the Apostle, concerning one principall vse of the Sacrament, which is to shew foorth the death of Christ, which is liuely done,
beside the breach of the Institution of the Sacrament, they go flat against the Doctrine of the Apostle, Concerning one principal use of the Sacrament, which is to show forth the death of christ, which is lively done,
then that is, let a man examine himselfe, it is therefore sacrilegious in the highest degree to withhold the cup from the people, it destroyeth the integrity and soundnesse of the Sacrament,
then that is, let a man examine himself, it is Therefore sacrilegious in the highest degree to withhold the cup from the people, it Destroyeth the integrity and soundness of the Sacrament,
and doe signifie that by faith we feed vpon whole Christ, both his body and bloud for remission of our sinnes, to the perfect nourishment of our soules to life eternall. One thing further is offered vnto vs from these words, I haue heeretofore spoken of it, ver. 14. therefore I will onely now recall it to memory.
and do signify that by faith we feed upon Whole christ, both his body and blood for remission of our Sins, to the perfect nourishment of our Souls to life Eternal. One thing further is offered unto us from these words, I have heretofore spoken of it, ver. 14. Therefore I will only now Recall it to memory.
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if thou come not to God by Christ, and by him suffering and bleeding on the crosse (as one saith well) there is no hearing God, no helping God, no sauing God, no God of mercy to thee at all.
if thou come not to God by christ, and by him suffering and bleeding on the cross (as one Says well) there is no hearing God, no helping God, no Saving God, no God of mercy to thee At all.
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for so the next words do expound it vnblameable, and without fault, the word (vnblameable) is giuen to Christ, he is said to be a lambe vndefiled, there is the same word that heere is vsed,
for so the next words do expound it unblameable, and without fault, the word (unblameable) is given to christ, he is said to be a lamb undefiled, there is the same word that Here is used,
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Heere first wee are to marke that the Apostle sayth, the end why the Lord did reconcile the Colossians to himselfe, communicating vnto them the merit of Christ his death, it was to make them holy:
Here First we Are to mark that the Apostle say, the end why the Lord did reconcile the colossians to himself, communicating unto them the merit of christ his death, it was to make them holy:
and can the Lord bee disappointed of his end? What shall withstand him? againe it is one end of the death of Christ to purge from sinne, he gaue himselfe, saith the Apostle, to redeem from iniquity,
and can the Lord be disappointed of his end? What shall withstand him? again it is one end of the death of christ to purge from sin, he gave himself, Says the Apostle, to Redeem from iniquity,
Now then is it so, that reconciliation with God, and holinesse euer goe together, how then do• they deceiue themselues, who thinke that the merit of Christ his death belongs to them,
Now then is it so, that reconciliation with God, and holiness ever go together, how then do• they deceive themselves, who think that the merit of christ his death belongs to them,
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and yet haue not any measure of holinesse in them, nay whatsoeuer is holy they euen hate to bee drawen to it, whatsoeuer is vnholy they wallow in it, they tumble in it, they ioy in it,
and yet have not any measure of holiness in them, nay whatsoever is holy they even hate to be drawn to it, whatsoever is unholy they wallow in it, they tumble in it, they joy in it,
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and yet they fancy to themselues, that the merit of Christ belongs to them, which indeed is a meere fancy helped forward by strong delusion of the Diuell:
and yet they fancy to themselves, that the merit of christ belongs to them, which indeed is a mere fancy helped forward by strong delusion of the devil:
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If thou liue not in some measure an holy life here, thou shalt neuer see the face of God to thy comfort and saluation, thou shalt see him indeede but to thy shame and confusion,
If thou live not in Some measure an holy life Here, thou shalt never see the face of God to thy Comfort and salvation, thou shalt see him indeed but to thy shame and confusion,
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let our meditation a little settle on this poynt, and let vs often thinke vpon the difference of holinesse and prophanesse, the one proouing vnto vs euerlasting ioy with God when this life shall bee ended,
let our meditation a little settle on this point, and let us often think upon the difference of holiness and profaneness, the one proving unto us everlasting joy with God when this life shall be ended,
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if wee throughly thinke of this difference, wee shall finde it a peircing argument to pricke vs forward to an holy life, it will doubtlesse force from vs one of these conclusions.
if we thoroughly think of this difference, we shall find it a piercing argument to prick us forward to an holy life, it will doubtless force from us one of these conclusions.
an euerlasting curse from the presence of the Lord, in the pit of euerlasting perdition. One thing more briefely note wee, the Apostle saith, not to make you onely holy,
an everlasting curse from the presence of the Lord, in the pit of everlasting perdition. One thing more briefly note we, the Apostle Says, not to make you only holy,
Hence wee may gather that where the Lord hath begunne true holinesse, there he will make it perfect, whom hee hath begunne to sanctifie, he will fully perfect in the end,
Hence we may gather that where the Lord hath begun true holiness, there he will make it perfect, whom he hath begun to sanctify, he will Fully perfect in the end,
and this is further cleere by that prayer of the Apostle, Now the very God of peace sanctifie you throughout, this was a prayer of faith, hee was perswaded the Lord would sanctifie them as himselfe sayth Phillip. 1.6. I am perswaded of this same thing, that hee that hath begunne this good worke in you, will performe it vntill the day of Iesus Christ;
and this is further clear by that prayer of the Apostle, Now the very God of peace sanctify you throughout, this was a prayer of faith, he was persuaded the Lord would sanctify them as himself say Philip. 1.6. I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of Iesus christ;
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Some complaine of the want of sanctification (an holy complaint found but in few) yet some thus complaine that they finde a dulnesse and deadnesse in respect of all good motions,
some complain of the want of sanctification (an holy complaint found but in few) yet Some thus complain that they find a dulness and deadness in respect of all good motions,
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yet without reiection, they haue had alterations in them, somtimes sweet motions in their soules, sometimes deadnesse and dulnesse of heart, what change thinke you felt Dauid, when hee cryed, Psal. 15.11. Oh cast mee not away from thy presence, and take not thine holy Spirit from me.
yet without rejection, they have had alterations in them, sometimes sweet motions in their Souls, sometime deadness and dulness of heart, what change think you felt David, when he cried, Psalm 15.11. O cast me not away from thy presence, and take not thine holy Spirit from me.
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It is an excellent place and to bee remembred of vs. Wee through the Spirit, waite for the hope of righteousnesse through faith, The Apostle sayth not, they which are iustified doe in the spirit by faith yet feele the hope of righteousnesse,
It is an excellent place and to be remembered of us we through the Spirit, wait for the hope of righteousness through faith, The Apostle say not, they which Are justified do in the Spirit by faith yet feel the hope of righteousness,
So thou in the midst of conflicts and terrors which often assault thee wayt patiently for righteousnesse and in time it shall be reuealed and made perfect vnto thee in the Kingdome of heauen.
So thou in the midst of conflicts and terrors which often assault thee wait patiently for righteousness and in time it shall be revealed and made perfect unto thee in the Kingdom of heaven.
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therefore continue in it, and so it also containes the first argument, by which the Apostle labors to perswade the Colossians to continuance in the faith taught by the Gospell, for there begins the fourth part of this Chapter, containing an exhortation to continuance in the faith;
Therefore continue in it, and so it also contains the First argument, by which the Apostle labors to persuade the colossians to Continuance in the faith taught by the Gospel, for there begins the fourth part of this Chapter, containing an exhortation to Continuance in the faith;
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or by the property of such as are grounded and established, that they suffer not themselues to bee mooued away from the truth in the next words, (and bee not mooued away from the Gospell.
or by the property of such as Are grounded and established, that they suffer not themselves to be moved away from the truth in the next words, (and be not moved away from the Gospel.
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and first of these words (if ye continue grounded & stablished in the faith) the conditionall note (if) doth not heere imply doubting in the Apostle of the continuance of true beleeuers in their faith,
and First of these words (if you continue grounded & established in the faith) the conditional note (if) does not Here imply doubting in the Apostle of the Continuance of true believers in their faith,
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as of an vncertaine euent, but the excellency and difficulty of their vndoubted continuance, and the Apostles earnest desire of the same & that appeares in that he therunto perswades by many arguments, we finde the word so vsed in many places of the Scriptures.
as of an uncertain event, but the excellency and difficulty of their undoubted Continuance, and the Apostles earnest desire of the same & that appears in that he thereunto persuades by many Arguments, we find the word so used in many places of the Scriptures.
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as hee explaines himselfe in the next words (hope of the Gospell) (grounded and established) the wordes are Metaphoricall, borrowed from knowne things.
as he explains himself in the next words (hope of the Gospel) (grounded and established) the words Are Metaphorical, borrowed from known things.
To this purpose we find many exhortations, as quench not the spirit, Stirre vp the gifts that are in you as fire is stirred vp with blowing, and stand fast in the Faith, the equity and reason heereof is twofolde.
To this purpose we find many exhortations, as quench not the Spirit, Stir up the Gifts that Are in you as fire is stirred up with blowing, and stand fast in the Faith, the equity and reason hereof is twofold.
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First, because the Lord respects the fruit, and not the blossome, he calls himselfe Alpha & Omega, the beginning and the end in many places of the Reuelation,
First, Because the Lord respects the fruit, and not the blossom, he calls himself Alpha & Omega, the beginning and the end in many places of the Revelation,
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Paul blames the Gallathians cap. 3.3. that hauing begun in the spirit would bee made perfect by the flesh, and our Sauiour shewes what shame it is to him that begins to build and cannot finish his worke, Luke 14.30. this man began to build and was not able to make an end.
Paul blames the Galatians cap. 3.3. that having begun in the Spirit would be made perfect by the Flesh, and our Saviour shows what shame it is to him that begins to built and cannot finish his work, Lycia 14.30. this man began to built and was not able to make an end.
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for the meanes to that purpose are not onely generall, as diligent hearing and reading of the word, prayer, Sacraments, conference, good company, &c. but also more speciall, such as serue peculiarly for the continuance and preseruation of some particular grace begun in vs, for example.
for the means to that purpose Are not only general, as diligent hearing and reading of the word, prayer, Sacraments, conference, good company, etc. but also more special, such as serve peculiarly for the Continuance and preservation of Some particular grace begun in us, for Exampl.
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A speciall meanes for continuance of humilitie begun in our hearts, is a continuall meditation of our own vilenes and corruption, a looking on the good things of other men as well as on our owne good things, Philip. 2.4. A consideration of our owne grosse sinnes.
A special means for Continuance of humility begun in our hearts, is a continual meditation of our own vileness and corruption, a looking on the good things of other men as well as on our own good things, Philip. 2.4. A consideration of our own gross Sins.
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Secondly, to keep daily obseruation of the accomplishment of the trueth of it in our selues or others, either in the mercies of God promised to them that feare him,
Secondly, to keep daily observation of the accomplishment of the truth of it in our selves or Others, either in the Mercies of God promised to them that Fear him,
I might thus goe on in many particulars, but by this that hath been said, we haue some light giuen vs, what speciall meanes wee are to vse for the continuance of any grace already begun in vs.
I might thus go on in many particulars, but by this that hath been said, we have Some Light given us, what special means we Are to use for the Continuance of any grace already begun in us
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For that is like a relapse into some great sicknesse, which wee know is most dangerous, it is the doctrine of Christ himselfe, that the last state of that man is worse then the beginning,
For that is like a relapse into Some great sickness, which we know is most dangerous, it is the Doctrine of christ himself, that the last state of that man is Worse then the beginning,
The next thing wee haue to marke, is the order of the words of the Apostle, speaking of the manner of continuance in the faith. He saith grounded and stablished.
The next thing we have to mark, is the order of the words of the Apostle, speaking of the manner of Continuance in the faith. He Says grounded and established.
A wauering minded man is vnstable in all his waies, the minde or heart beeing double and deceitfull, the whole course of the life is answerable, it behooues euery one therefore to bee well grounded in the doctrine of the Gospell,
A wavering minded man is unstable in all his ways, the mind or heart being double and deceitful, the Whole course of the life is answerable, it behooves every one Therefore to be well grounded in the Doctrine of the Gospel,
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and Romish rable, besides their subtiltie of wit, wherby they are fit to deceiue, they set many faire collours vpon their cunning perswasions, as first Scripture,
and Romish rabble, beside their subtlety of wit, whereby they Are fit to deceive, they Set many fair colours upon their cunning persuasions, as First Scripture,
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but that by addition, detraction, or some allegoricall sense & glosse depraued; secondly, depth of learning, as Christ speaks of the deepnesse of Satan, Reu. 2.24. and that confirmed by reuelations;
but that by addition, detraction, or Some allegorical sense & gloss depraved; secondly, depth of learning, as christ speaks of the deepness of Satan, Reu. 2.24. and that confirmed by revelations;
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fourthly, humilitie in voluntarie subiection, and not sparing the body, as wee read in the second chapter of this Epistle 23. fiftly, fained and lying miracles, 2. Thessall. 2.9. sixtly, flattering and faire speech, of which the Apostle speakes, Rom. 16.18.
fourthly, humility in voluntary subjection, and not sparing the body, as we read in the second chapter of this Epistle 23. Fifty, feigned and lying Miracles, 2. Thessall. 2.9. sixthly, flattering and fair speech, of which the Apostle speaks, Rom. 16.18.
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againe consider such as are not well grounded in the truth, they profit little, or nothing by sermons, a sermon to them is like a great loafe set before little children, they stand and wonder at the preacher, but profit little or nothing by the word preached,
again Consider such as Are not well grounded in the truth, they profit little, or nothing by Sermons, a sermon to them is like a great loaf Set before little children, they stand and wonder At the preacher, but profit little or nothing by the word preached,
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and are distracted into sundry cogitations, and say there bee so many opinions as they knowe not what to hold, Peter playing the Iew, other Iewes dissemble with him,
and Are distracted into sundry cogitations, and say there be so many opinions as they know not what to hold, Peter playing the Iew, other Iewes dissemble with him,
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are deceitfull tottering seats, rotten foundations, but our hearts must bee built, and set vpon faith as vppon a firme foundation, wee must rise vp as a building riseth from the ground vpon the foundation of faith, (that is) vppon the doctrine of faith, vppon the doctrine of religion,
Are deceitful tottering seats, rotten foundations, but our hearts must be built, and Set upon faith as upon a firm Foundation, we must rise up as a building Riseth from the ground upon the Foundation of faith, (that is) upon the Doctrine of faith, upon the Doctrine of Religion,
and the feare of God taught and comprised in the writings of the Prophets and Apostles, in which sense it is said in expresse tearmes, that the Ephesians were built vppon the foundation of the Apostles and Prophets.
and the Fear of God taught and comprised in the writings of the prophets and Apostles, in which sense it is said in express terms, that the Ephesians were built upon the Foundation of the Apostles and prophets.
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and the Apostle Paule taking his leaue of the Church of Ephesus, Acts 20.32. commendeth them to God, and to the word of his grace, which (saith he) is able to build further, &c. These and many other places of like sort do meet together in this point of instruction.
and the Apostle Paul taking his leave of the Church of Ephesus, Acts 20.32. commends them to God, and to the word of his grace, which (Says he) is able to built further, etc. These and many other places of like sort do meet together in this point of instruction.
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and it is made a foundation to vs. Secondly, by yeelding obedience vnto it, for so our Sauiour saith, Mat. 7.24. hee that heareth of me these words and doth the same, he is a builder vpon the worde;
and it is made a Foundation to us Secondly, by yielding Obedience unto it, for so our Saviour Says, Mathew 7.24. he that hears of me these words and does the same, he is a builder upon the word;
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and so Scripture is euer the first ground and foundation. Againe, vniuersall consent of the Church doth not perswade the conscience that Scripture is Scripture:
and so Scripture is ever the First ground and Foundation. Again, universal consent of the Church does not persuade the conscience that Scripture is Scripture:
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It is not a sufficient ground to build vppon, but onely as an inducement, it doth mooue to a reuerent regard of the writings of the Apostles and Prophets,
It is not a sufficient ground to built upon, but only as an inducement, it does move to a reverent regard of the writings of the Apostles and prophets,
Is it so that our harts must be built on the word, and not the worde vpon our hearts, then such persons are far short of their duety, they come within compasse of reproofe, who will haue the worde to bee fitted and framed to their hearts,
Is it so that our hearts must be built on the word, and not the word upon our hearts, then such Persons Are Far short of their duty, they come within compass of reproof, who will have the word to be fitted and framed to their hearts,
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you will say, is there any such? too many without question, is it not thus with the Vsurer, one grounded in that sinne, will not hee, notwithstanding any reproofe, by plaine euidence of Scripture still holde his conclusion,
you will say, is there any such? too many without question, is it not thus with the Usurer, one grounded in that sin, will not he, notwithstanding any reproof, by plain evidence of Scripture still hold his conclusion,
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and to build him vp in holy reformation, but such as may seeme to him (blinded with the loue of his gaine) to fauour his sinne, is it not thus with the drunkard, the vncleane person,
and to built him up in holy Reformation, but such as may seem to him (blinded with the love of his gain) to favour his sin, is it not thus with the drunkard, the unclean person,
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and not onely a common colour, as to call couetousnesse good husbandry, pride cleanlinesse, but which is most wicked, to fetch painting out of the worde of God (whence I beseech you) comes all extenuation of sinne, whence is it that men quarrell,
and not only a Common colour, as to call covetousness good Husbandry, pride cleanliness, but which is most wicked, to fetch painting out of the word of God (whence I beseech you) comes all extenuation of sin, whence is it that men quarrel,
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and wrangle about the nature, the greatnesse, the qualitie, or desert of sinne, and say their sinne is not so great as Preachers would make it? but euen from hence, that they are tempering with some place of Scripture to fit that to their owne corrupt humours,
and wrangle about the nature, the greatness, the quality, or desert of sin, and say their sin is not so great as Preachers would make it? but even from hence, that they Are tempering with Some place of Scripture to fit that to their own corrupt humours,
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they frame and construe too much to their owne liking, euen to backe them in their concealement and smothering of some grosse sinnes, which they ought to discouer and make known, that they might be punished, to perswade therefore to the contrary duty.
they frame and construe too much to their own liking, even to back them in their concealment and smothering of Some gross Sins, which they ought to discover and make known, that they might be punished, to persuade Therefore to the contrary duty.
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yea so farre, as if they aske their owne hearts whether they shall goe on in the way to the Deuill, they answer as false Prophets vse to do, (goe and prosper) they answere without checke and controlement (go) it was Ahabs case: 1. Kings 12. in respect of temporary destruction:
yea so Far, as if they ask their own hearts whither they shall go on in the Way to the devil, they answer as false prophets use to do, (go and prosper) they answer without check and controlment (go) it was Ahabs case: 1. Kings 12. in respect of temporary destruction:
therefore the Lord gaue him vp to follow the liking of his owne heart, and not to take counsell with Micaiah the true Prophet (verse 8.) but with such as pleased his humour, who bid him goe and prosper,
Therefore the Lord gave him up to follow the liking of his own heart, and not to take counsel with Micaiah the true Prophet (verse 8.) but with such as pleased his humour, who bid him go and prosper,
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and to haue their portion taken out of the booke of life, if then we would not be giuen ouer to the lust of our owne hearts, to follow it to our owne destruction,
and to have their portion taken out of the book of life, if then we would not be given over to the lust of our own hearts, to follow it to our own destruction,
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if we would not haue our portion taken out of the book of God, and stand subiect to al the plagues that are written in the booke of God, lets take heed wee neuer goe about to frame, the word to the corruption of our hearts to vphold vs in sinne,
if we would not have our portion taken out of the book of God, and stand Subject to all the plagues that Are written in the book of God, lets take heed we never go about to frame, the word to the corruption of our hearts to uphold us in sin,
(and bee not moued away from the hope of the Gospell:) by hope of the Gospell) wee are not to vnderstand the thing hoped for, (n) life and glory in heauen,
(and be not moved away from the hope of the Gospel:) by hope of the Gospel) we Are not to understand the thing hoped for, (n) life and glory in heaven,
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and patient expectation of life eternall, purchased by the actiue and passiue obedience of Christ and promised in the Gospell to all that truely beleeue in him,
and patient expectation of life Eternal, purchased by the active and passive Obedience of christ and promised in the Gospel to all that truly believe in him,
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Hence we conclude that true beleeuers may haue, and haue indeed a certaine and immoueable hope of life eternall, they certainely looke for life and saluation, for why (hope is the daughter of Faith,
Hence we conclude that true believers may have, and have indeed a certain and immovable hope of life Eternal, they Certainly look for life and salvation, for why (hope is the daughter of Faith,
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Acts 13.48, and so an infallible argument of confirmation to the soule of him in whom it is, that hee is elected to life and saluation, it must needs bring foorth an hope correspondent and answerable vnto it,
Acts 13.48, and so an infallible argument of confirmation to the soul of him in whom it is, that he is elected to life and salvation, it must needs bring forth an hope correspondent and answerable unto it,
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when men trust to that and want the guidance of Gods spirit, what is this but to call into question the promise of God, the deedes of our blessed Sauiour, the prayer of Christ, the eternall loue of God,
when men trust to that and want the guidance of God's Spirit, what is this but to call into question the promise of God, the Deeds of our blessed Saviour, the prayer of christ, the Eternal love of God,
and the testimony of the Spirit of God, and that grounded on the promise of God, who is faithfull and cannot deceiue vs, vpon the deeds of Christ, together with whom (as many as truely beleeue) are quickned and raised, and made to sit in certaine hope of heauenly possession, vpon the prayer of our Sauiour that could not be in vaine,
and the testimony of the Spirit of God, and that grounded on the promise of God, who is faithful and cannot deceive us, upon the Deeds of christ, together with whom (as many as truly believe) Are quickened and raised, and made to fit in certain hope of heavenly possession, upon the prayer of our Saviour that could not be in vain,
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& loose not by carelesse negligence, but bee not moued away from the hope of the Gospell, this by necessary implication poynteth out the state and condition of such as haue certain hope of life eternall (namely) this that their hope shall at one time or other bee assaulted, there shall be euer enemies that will set vpon it,
& lose not by careless negligence, but be not moved away from the hope of the Gospel, this by necessary implication pointeth out the state and condition of such as have certain hope of life Eternal (namely) this that their hope shall At one time or other be assaulted, there shall be ever enemies that will Set upon it,
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and certainly looke for saluation by him forthwith our enemies the worlde the flesh and the Deuill rise vp against vs hating and persecuting vs most cruelly both in body and soule,
and Certainly look for salvation by him forthwith our enemies the world the Flesh and the devil rise up against us hating and persecuting us most cruelly both in body and soul,
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Hence it is, that the hope of true Christians is compared by the Apostle to an helmet, which as we know is a chiefe part of a Souldiers furniture prouided to defend his head,
Hence it is, that the hope of true Christians is compared by the Apostle to an helmet, which as we know is a chief part of a Soldiers furniture provided to defend his head,
and constant continuance in the feare of God, for this it was that made Moses endure affliction without discouragement, his hope as an ankor was cast within the vail of heauen,
and constant Continuance in the Fear of God, for this it was that made Moses endure affliction without discouragement, his hope as an anchor was cast within the Vail of heaven,
and this indeed made the Martyrs passe throgh the fire with singing and reioycing, it was the Deuils drift in Iobs affliction to make him vtter wordes of blasphemy and distrust, as appeares by Iobs constant resolution to the contrary,
and this indeed made the Martyrs pass through the fire with singing and rejoicing, it was the Devils drift in Jobs affliction to make him utter words of blasphemy and distrust, as appears by Jobs constant resolution to the contrary,
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but the Diuell will one way or other try, both his cunning by lies and errours and his strength, by violence to mooue vs away from our hope of life eternall,
but the devil will one Way or other try, both his cunning by lies and errors and his strength, by violence to move us away from our hope of life Eternal,
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and before the time of triall and assault come, euer to pray with Dauid, stablish me that in time of triall I bee not disapointed of my hope, stay thou me and I shall be safe,
and before the time of trial and assault come, ever to pray with David, establish me that in time of trial I be not disappointed of my hope, stay thou me and I shall be safe,
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no, no grace is euer for the time of this life mingled with the contrary corruption, wee must remember that wee in regard of the infirmity of our flesh are wauering and staggering,
no, no grace is ever for the time of this life mingled with the contrary corruption, we must Remember that we in regard of the infirmity of our Flesh Are wavering and staggering,
when Satan is laying siege to the consceience of true beleeuers, labouring by the sight of sin to driue to despaire, the Lord seemes to withdraw his hand and to hide his face, his loue and his mercy are so ouershadowed with the cloud of present affliction that they cannot be seene.
when Satan is laying siege to the consceience of true believers, labouring by the sighed of since to driven to despair, the Lord seems to withdraw his hand and to hide his face, his love and his mercy Are so overshadowed with the cloud of present affliction that they cannot be seen.
as Dauid sayth, when his Spirit was in perplexity, within him and his heart amased. He remembred the time past and meditated in the workes of the Lord. Psal, 143.4.5.
as David say, when his Spirit was in perplexity, within him and his heart amazed. He remembered the time past and meditated in the works of the Lord. Psalm, 143.4.5.
but heere will Satan lay before the conscience a stumbling block & tell a man in time of conflict, that in this respect his sinne is the greater and more grieuous, in that it hath been committed against so great mercy receiued, the greatnesse of mercy formerly receiued doth aggrauate his sinne,
but Here will Satan lay before the conscience a stumbling block & tell a man in time of conflict, that in this respect his sin is the greater and more grievous, in that it hath been committed against so great mercy received, the greatness of mercy formerly received does aggravate his sin,
and remember the examples of many seruants of God as Dauid, Peter, and such like. To whom the Lord hath remitted great sinnes committed after great mercy receiued:
and Remember the Examples of many Servants of God as David, Peter, and such like. To whom the Lord hath remitted great Sins committed After great mercy received:
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And that wee may set before vs such examples for our comfort and the confirmation of our hope, it is plainely taught by the Apostle Rom. 15.4. whatsoeuer things are written aforetime, are written for our learning, that wee through patience and comfort of the Scriptures might haue hope.
And that we may Set before us such Examples for our Comfort and the confirmation of our hope, it is plainly taught by the Apostle Rom. 15.4. whatsoever things Are written aforetime, Are written for our learning, that we through patience and Comfort of the Scriptures might have hope.
and sayth that hee was subiect to the like passions that we are, as if hee had sayd, what doe you stand to reason against your selues, hee was subiect to the like passions that wee are, giuing vs to vnderstand that the holinesse of the man set before vs for example in Scripture, ought not to discourage vs from doing the like duety,
and say that he was Subject to the like passion that we Are, as if he had said, what do you stand to reason against your selves, he was Subject to the like passion that we Are, giving us to understand that the holiness of the man Set before us for Exampl in Scripture, ought not to discourage us from doing the like duty,
before the assaults they are to haue recourse to the Lord by prayer that in the power of his might they may bee able to stand, in time of the assault, they are to thinke on the Lords secret manner of working,
before the assaults they Are to have recourse to the Lord by prayer that in the power of his might they may be able to stand, in time of the assault, they Are to think on the lords secret manner of working,
and on his forepassed mercy towards them, and to call to minde the examples of Gods children, to whom hee hath remitted great sinnes after great mercy receiued.
and on his forepassed mercy towards them, and to call to mind the Examples of God's children, to whom he hath remitted great Sins After great mercy received.
Whence it followeth, that the doctrine of the Gospell, the doctrine of the remission of sinnes and life euerlasting by Christ, is that only which works in vs hope & expectation of life eternall:
Whence it follows, that the Doctrine of the Gospel, the Doctrine of the remission of Sins and life everlasting by christ, is that only which works in us hope & expectation of life Eternal:
And first, this makes knowen that the hope of Papists is no true hope, for their hope, as their owne words testifie is grounded vpon performance of those things God requires of them,
And First, this makes known that the hope of Papists is no true hope, for their hope, as their own words testify is grounded upon performance of those things God requires of them,
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so farre foorth as they are able to do them, this hope is rather of the Law then of the Gospell, he that will ground his hope vpon performance of those things, God requireth of him,
so Far forth as they Are able to do them, this hope is rather of the Law then of the Gospel, he that will ground his hope upon performance of those things, God requires of him,
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for who is so blinded with selfe conceit and bewitched with selfe loue that sees not how farre short he comes of doing that hee might doe, both in the estate of nature and grace to leaue them therefore,
for who is so blinded with self conceit and bewitched with self love that sees not how Far short he comes of doing that he might do, both in the estate of nature and grace to leave them Therefore,
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Let vs then further meditate on this point to this purpose, we haue had by the mercy of God, the Gospell sounding amongst vs many yeeres, let vs therefore looke that the Gospell haue the proper effect and worke of it amongst vs in this particular, that it beget in euery one of vs a liuely hope of eternall life,
Let us then further meditate on this point to this purpose, we have had by the mercy of God, the Gospel sounding among us many Years, let us Therefore look that the Gospel have the proper Effect and work of it among us in this particular, that it beget in every one of us a lively hope of Eternal life,
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First, if the Gospell haue not wrought in vs some measure of certaine hope of life eternall, we are yet (for any thing wee know) in no better state then the very damned Deuills in hell,
First, if the Gospel have not wrought in us Some measure of certain hope of life Eternal, we Are yet (for any thing we know) in no better state then the very damned Devils in hell,
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how great then is that bitternesse? Come to experience in this, aske a desperate conscience what comfort it findes in the doctrine of the gospell the doctrine of remission of sinnes, and wee shall finde it will answer, it is so farre from finding comfort in that,
how great then is that bitterness? Come to experience in this, ask a desperate conscience what Comfort it finds in the Doctrine of the gospel the Doctrine of remission of Sins, and we shall find it will answer, it is so Far from finding Comfort in that,
because it hath no part in that comfort, it is the case of the damned in hell, their torments in hell are increased vpon them by the consideration of the losse of the comfort in heauen, they are not onely tormented with paines of sence,
Because it hath no part in that Comfort, it is the case of the damned in hell, their torments in hell Are increased upon them by the consideration of the loss of the Comfort in heaven, they Are not only tormented with pains of sense,
their desperation and their discomfort is greater in consideration of the sweete comfort of the Gospell because they are perswaded it belongs not vnto them.
their desperation and their discomfort is greater in consideration of the sweet Comfort of the Gospel Because they Are persuaded it belongs not unto them.
if we would not onely be hopelesse, but euen find our selues plunged (specially when the time of triall shal be) into the depth of fearefull desperation, let vs be carefull now while the Gospell is sounding in our eares in this day of saluation as the Apostle speakes, that the Gospell may produce the proper fruit and effect of it in our hearts, that we may haue such an hope wrought in vs by the Gospell as shall neuer deceiue nor make vs ashamed,
if we would not only be hopeless, but even find our selves plunged (specially when the time of trial shall be) into the depth of fearful desperation, let us be careful now while the Gospel is sounding in our ears in this day of salvation as the Apostle speaks, that the Gospel may produce the proper fruit and Effect of it in our hearts, that we may have such an hope wrought in us by the Gospel as shall never deceive nor make us ashamed,
Come we to the next words (whereof ye haue heard) these words containe a specification of what Gospell the Apostle meant in the wordes before (namely) that which yee haue heard preached by Epaphras, wherein as wee heard in the resolution of this verse is implied the meanes how the Colossians came to haue hope of life and saluation (namely) by hearing the Gospell preached vnto them, the words in the original are thus, the Gospel which you haue heard;
Come we to the next words (whereof you have herd) these words contain a specification of what Gospel the Apostle meant in the words before (namely) that which ye have herd preached by Epaphras, wherein as we herd in the resolution of this verse is implied the means how the colossians Come to have hope of life and salvation (namely) by hearing the Gospel preached unto them, the words in the original Are thus, the Gospel which you have herd;
when wee decline or decay in religion in the feare of God or in any other grace, it is by forgetting and letting slippe out of our mindes the particular doctrine which we haue heard and in former times receiued.
when we decline or decay in Religion in the Fear of God or in any other grace, it is by forgetting and letting slip out of our minds the particular Doctrine which we have herd and in former times received.
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Reu. 3.2, Our Sauiour exhorting the Angell of the Church of Sardi, beeing fallen into a drowsie security, to awake and strengthen the things which remaine, that are ready to dye, he sets downe this as the meanes and remedy vers. 3. remember therefore how thou hast receiceiued and heard,
Reu. 3.2, Our Saviour exhorting the Angel of the Church of Sardi, being fallen into a drowsy security, to awake and strengthen the things which remain, that Are ready to die, he sets down this as the means and remedy vers. 3. Remember Therefore how thou hast receiceiued and herd,
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and the remembrance of them would be a meanes of repentance and recouery, the holy Ghost Hebrews 12. perswading to pacience in time of affliction sayth, verse. 5. haue ye forgotten the consolation which speaketh vnto you as vnto children? For so the words are to be conceiued,
and the remembrance of them would be a means of Repentance and recovery, the holy Ghost Hebrews 12. persuading to patience in time of affliction say, verse. 5. have you forgotten the consolation which speaks unto you as unto children? For so the words Are to be conceived,
as vttered with an interrogation haue ye forgotten? then he brings to their remembrance a place out of the old testament, my sonne &c. whence it is cleare that we are to conceiue his speech as if he had thus saide, you ought not to forget the comfortable word of exhortation, you haue heeretofore heard,
as uttered with an interrogation have you forgotten? then he brings to their remembrance a place out of the old Testament, my son etc. whence it is clear that we Are to conceive his speech as if he had thus said, you ought not to forget the comfortable word of exhortation, you have heretofore herd,
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If therefore wee would not decline in faith, in hope, and goe backeward in grace and good things, our duety is that which the holy Ghost hath taught vs, we are diligently to giue heed to the things which wee haue heard that we be not retchles,
If Therefore we would not decline in faith, in hope, and go backward in grace and good things, our duty is that which the holy Ghost hath taught us, we Are diligently to give heed to the things which we have herd that we be not retchless,
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and loose hearers, that the things heard, run not through vs. Many things taught are heard of some with delight, their minds seeme to bee rauished for the time with ioy at the hearing of them,
and lose hearers, that the things herd, run not through us Many things taught Are herd of Some with delight, their minds seem to be ravished for the time with joy At the hearing of them,
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This comes partly from the corruption of nature, and partly from the Deuill, heauenly things are so contrary to our corrupt affections, that for them to abide in vs is euen like fire and water to abide together,
This comes partly from the corruption of nature, and partly from the devil, heavenly things Are so contrary to our corrupt affections, that for them to abide in us is even like fire and water to abide together,
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and the working of Satan, labour with care and diligence to keep things heard and learned, let the remembrance of them be daily renued in vs by continuall meditation and thinking vpon them,
and the working of Satan, labour with care and diligence to keep things herd and learned, let the remembrance of them be daily renewed in us by continual meditation and thinking upon them,
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and can best apply the doctrine heard to our owne instruction and comfort, as a mans owne hand can better apply the plaister to his secret sore if hee will endure it,
and can best apply the Doctrine herd to our own instruction and Comfort, as a men own hand can better apply the plaster to his secret soar if he will endure it,
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and take paines to doe it, then the hand of the most skilfull Chyrurgion, this no doubt was Dauids meaning when he said he was wiser then his teachers Psalm. 119.99. and hee makes this indeed the reason, for thy testimonies are my meditation.
and take pains to do it, then the hand of the most skilful Chirurgeon, this no doubt was David meaning when he said he was Wiser then his Teachers Psalm. 119.99. and he makes this indeed the reason, for thy testimonies Are my meditation.
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Againe consider that the doctrine of the word heard truely preached, shall one day euen at the day of iudgement bee that by which wee must bee iudged, by which all workes must bee tried as the Apostle saith, Romanes 2.16.
Again Consider that the Doctrine of the word herd truly preached, shall one day even At the day of judgement be that by which we must be judged, by which all works must be tried as the Apostle Says, Romans 2.16.
and a fearefull sentence of condemnation against vs, and in consideration of these things let vs bee stirred vp to follow the councell of the wise man, both to take fast holde of instruction, and not to let it slip from vs, let vs keepe it fast and sure when we haue laid hold vpon it. Now to that which followeth.
and a fearful sentence of condemnation against us, and in consideration of these things let us be stirred up to follow the council of the wise man, both to take fast hold of instruction, and not to let it slip from us, let us keep it fast and sure when we have laid hold upon it. Now to that which follows.
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And which hath beene preached to euery creature which is vnder heauen, &c. ) in these words is the first argument of preuention, whereby the Apostle doth preuent an obiection of the Colossians, they might say the Gospell wee heard was onely preached vnto vs by Epaphras our minister,
And which hath been preached to every creature which is under heaven, etc.) in these words is the First argument of prevention, whereby the Apostle does prevent an objection of the colossians, they might say the Gospel we herd was only preached unto us by Epaphras our minister,
for so the words are to be conceiued, as appeares plainely by conference of those two places together Mark. 16.15. Mat. 28.19. by euery creature vnder heauen is meant all nations of the world.
for so the words Are to be conceived, as appears plainly by conference of those two places together Mark. 16.15. Mathew 28.19. by every creature under heaven is meant all Nations of the world.
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I answer as before vers. 6. that is to bee vnderstood of the profession of the Gospell by publique authority, the Gospell sounded foorth in the daies of the Apostles to all nations,
I answer as before vers. 6. that is to be understood of the profession of the Gospel by public Authority, the Gospel sounded forth in the days of the Apostles to all Nations,
but it was not receaued by publike authority till the time of Constantine and Theodosius. The point I will obserue from these words hauing spoken of the same in substance ver. 6. it shall be from the purpose of the Apostle in this place (namely) the preuenting of that obiection that the Gospell they heard was onely preached by Epaphras whereas the Apostle doth preuent this obiection on this manner.
but it was not received by public Authority till the time of Constantine and Theodosius. The point I will observe from these words having spoken of the same in substance ver. 6. it shall be from the purpose of the Apostle in this place (namely) the preventing of that objection that the Gospel they herd was only preached by Epaphras whereas the Apostle does prevent this objection on this manner.
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That indeede that is the true doctrine of the Gospell which is consonant and agreeable to the doctrine of the Apostles preached throughout the whole world, vniuersality of doctrine,
That indeed that is the true Doctrine of the Gospel which is consonant and agreeable to the Doctrine of the Apostles preached throughout the Whole world, universality of Doctrine,
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Hence it is that Paul saith, and hee doubles his speech that man or that Angel from Heauen must be accursed and held in extreame detestation, that shall teach any doctrin not only contrary but besides that we haue been taught and haue receiued from Paul and from the other Apostles.
Hence it is that Paul Says, and he doubles his speech that man or that Angel from Heaven must be accursed and held in extreme detestation, that shall teach any Doctrine not only contrary but beside that we have been taught and have received from Paul and from the other Apostles.
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Looke into the writings of the Apostles and Euangelists for there is not a sentence that euer the Apostles taught but for the substance of it, it is written in the booke of the new Testament, it is but a shifting distinction of the Papists, that forsooth the first truth or Gospell is twofold, either written and recorded in the booke of the new Testament,
Look into the writings of the Apostles and Evangelists for there is not a sentence that ever the Apostles taught but for the substance of it, it is written in the book of the new Testament, it is but a shifting distinction of the Papists, that forsooth the First truth or Gospel is twofold, either written and recorded in the book of the new Testament,
or vnwritten deliuered onely by word of mouth, for that which the Apostles taught and preached, the same (saith Iraeneus ) by the will of God they afterward deliuered in writings, to be a foundation and piller of our faith.
or unwritten Delivered only by word of Mouth, for that which the Apostles taught and preached, the same (Says Irenaeus) by the will of God they afterwards Delivered in writings, to be a Foundation and pillar of our faith.
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How shall we then know what doctrin is agreeable vnto them seeing the meaning of the holy Ghost, in the writings themselues is hard to be found out. To this I answer:
How shall we then know what Doctrine is agreeable unto them seeing the meaning of the holy Ghost, in the writings themselves is heard to be found out. To this I answer:
things most needfull to be knowen and and beleeued to saluation, may come to bee knowen by diligent reading and hearing, attentiue marking, earnest prayer and iudging of them in humility,
things most needful to be known and and believed to salvation, may come to be known by diligent reading and hearing, attentive marking, earnest prayer and judging of them in humility,
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and therfore that doctrine is agreeable vnto them that setteth foorth Christ vnto vs with all due regard of his glory, in the worke of redemption and saluation, with due respect of the honour of his name as the onely King, Priest and Prophet of his Church,
and Therefore that Doctrine is agreeable unto them that sets forth christ unto us with all due regard of his glory, in the work of redemption and salvation, with due respect of the honour of his name as the only King, Priest and Prophet of his Church,
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but I passe by that, let vs thinke vpon it to this purpose, is it so that tr•e doctrine is that which is consonant and agreeable to the doctrine of the Apostle preached many hundred yeeres agoe.
but I pass by that, let us think upon it to this purpose, is it so that tr•e Doctrine is that which is consonant and agreeable to the Doctrine of the Apostle preached many hundred Years ago.
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because they are common and ordinary, but it is the worst kinde of discontent to be displeased with things pertaining to saluation, it is worse then if a man should not like wholsome meat set before him to day, onely for this,
Because they Are Common and ordinary, but it is the worst kind of discontent to be displeased with things pertaining to salvation, it is Worse then if a man should not like wholesome meat Set before him to day, only for this,
because he fed on the same dish yesterday, to bee discontent with the word, because we haue heard the same thing before, is the itching of the eare foretold by the Apostle ▪ 2. Tim. 4.3.
Because he fed on the same dish yesterday, to be discontent with the word, Because we have herd the same thing before, is the itching of the ear foretold by the Apostle ▪ 2. Tim. 4.3.
and saying in his heart as Samuel did, speake on Lord for thy seruant heareth, (Whereof I Paul a•• a Minister) This is the second argument preuenting the former obiection.
and saying in his heart as Samuel did, speak on Lord for thy servant hears, (Whereof I Paul a•• a Minister) This is the second argument preventing the former objection.
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The Colossians might haue made, the Gospell they had heard was the same Paul himselfe an Apostle preached, that which hence is to bee noted is briefely this, that Paul cals himselfe a Minister of the Gospell, wicked therefore and blasphemous are those scoffing speeches of Harding against Iewell, and the like many times belched out of the mouths of Papists and Atheists against the Ministers of the Gospell, your Minister-like talke, your Ministership, &c. these blasphemies against the sacred name of minister, which the word so often vseth,
The colossians might have made, the Gospel they had herd was the same Paul himself an Apostle preached, that which hence is to be noted is briefly this, that Paul calls himself a Minister of the Gospel, wicked Therefore and blasphemous Are those scoffing Speeches of Harding against Jewel, and the like many times belched out of the mouths of Papists and Atheists against the Ministers of the Gospel, your Minister-like talk, your Ministership, etc. these Blasphemies against the sacred name of minister, which the word so often uses,
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In this verse we haue the second argument of the Apostle perswading the Colossians to continuance in the faith, the argument is from the end of the Apostles owne sufferings being prisoner at Rome, that hee suffered affliction for the confirmation of the Colossians in the faith and for the whole body of Christ which is the Church, this argument is amplified by the manner of his sufferings and the subiect of them.
In this verse we have the second argument of the Apostle persuading the colossians to Continuance in the faith, the argument is from the end of the Apostles own sufferings being prisoner At Room, that he suffered affliction for the confirmation of the colossians in the faith and for the Whole body of christ which is the Church, this argument is amplified by the manner of his sufferings and the Subject of them.
The manner, that it was with reioycing and the causes of that were two, first, because his portion was allotted vnto him, implyed in that word (fulfill) secondly,
The manner, that it was with rejoicing and the Causes of that were two, First, Because his portion was allotted unto him, employed in that word (fulfil) secondly,
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because his afflictions pertained to Christ, and were the rest of his afflictions (and fulfill the rest of the afflictions of Christ) then hee makes knowen the subiect of his suffering (namely) his flesh, these be the things g•nerally comprised in this verse.
Because his afflictions pertained to christ, and were the rest of his afflictions (and fulfil the rest of the afflictions of christ) then he makes known the Subject of his suffering (namely) his Flesh, these be the things g•nerally comprised in this verse.
Now to the words as they are lay downe by the Apostle, & first of these words (No• reioyce I in my sufferings for you) the word (Now) is not here a note of time but of transition,
Now to the words as they Are lay down by the Apostle, & First of these words (No• rejoice I in my sufferings for you) the word (Now) is not Here a note of time but of transition,
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Hence ariseth this generall conclusion, that the sufferings of the Saints of God, especially of publike persons are not onely good and profitable to themselues, either for their owne triall,
Hence arises this general conclusion, that the sufferings of the Saints of God, especially of public Persons Are not only good and profitable to themselves, either for their own trial,
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but vnto others, who either behold or heare of them, the sufferings the Saints of what kinde soeuer are profitable, not onely to themselues but to others also.
but unto Others, who either behold or hear of them, the sufferings the Saints of what kind soever Are profitable, not only to themselves but to Others also.
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The Apostle sayth whether we bee afflicted it is for your consolation and saluation, which is wrought in the enduring of the same sufferings which we also suffer, where wee see hee sets downe a double vse and profit of his afflictions, reaching beyond himselfe to the Corinthians (namely) their consolation and saluation, their comfort and their encouragement in the like sufferings, the Apostles afflictions were profitable to the Corinthians for their saluation, onely as a meanes and helping cause,
The Apostle say whither we be afflicted it is for your consolation and salvation, which is wrought in the enduring of the same sufferings which we also suffer, where we see he sets down a double use and profit of his afflictions, reaching beyond himself to the Corinthians (namely) their consolation and salvation, their Comfort and their encouragement in the like sufferings, the Apostles afflictions were profitable to the Corinthians for their salvation, only as a means and helping cause,
for further proofe of this, consider the seuerall sorts of the sufferings of the Saints, they are either corrections of their sinne, trials of their faith of their obedience &c. or testimonies of their profession of the Gospell,
for further proof of this, Consider the several sorts of the sufferings of the Saints, they Are either corrections of their sin, trials of their faith of their Obedience etc. or testimonies of their profession of the Gospel,
thus were the sufferings of Dauid, after his sinne was pardoned. 2. Sam. 12.14. because hee was a publike person and by his sinne had opened the mouths of Gods enemies, hee suffered the losse of his childe, that by his suffering orhers might learne to take heede of the like sinne.
thus were the sufferings of David, After his sin was pardoned. 2. Sam. 12.14. Because he was a public person and by his sin had opened the mouths of God's enemies, he suffered the loss of his child, that by his suffering orhers might Learn to take heed of the like sin.
Last of all, their sufferings in way of testimony are notable meanes of confirmation and encouragemens of oothers to the like sufferings, the storyes of the primitiue times of the Church, are full of examples, it is very memorable that is written in the Ecclesiasticall story of the citty of Edessa, a city of Mesapotamia, Ruffinus lib. 2. cap. 5. it is there sayd when the Christians by the decree of the Emperour were banished all Churches they met in fields, which being espyed of the Emperour, in great rage hee strooke his chiefe captaine with his fist, demaunding why he did not thence also driue them as hee had commaunded vppon this, his Captaine purposed the very next day to destroy them,
Last of all, their sufferings in Way of testimony Are notable means of confirmation and encouragemens of Others to the like sufferings, the stories of the primitive times of the Church, Are full of Examples, it is very memorable that is written in the Ecclesiastical story of the City of Edessa, a City of Mesopotamia, Ruffinus lib. 2. cap. 5. it is there said when the Christians by the Decree of the Emperor were banished all Churches they met in fields, which being espied of the Emperor, in great rage he struck his chief captain with his fist, demanding why he did not thence also driven them as he had commanded upon this, his Captain purposed the very next day to destroy them,
yet his affections arising against so cruell a fact, hee secretly lets flye abroad, that the next day hee would destroy all that were found at those meetings, hoping thereby to warne them to abstaine from comming thither,
yet his affections arising against so cruel a fact, he secretly lets fly abroad, that the next day he would destroy all that were found At those meetings, hoping thereby to warn them to abstain from coming thither,
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but see the powerfull working of the bloudy persecution of those dayes for the confirmation of men in suffering for the trueth, the next day Christians,
but see the powerful working of the bloody persecution of those days for the confirmation of men in suffering for the truth, the next day Christians,
by this and many other examples that might be brought, it is most plaine that the sufferings of Saints in way of testimony, are notable meanes to incourage others to the like sufferings.
by this and many other Examples that might be brought, it is most plain that the sufferings of Saints in Way of testimony, Are notable means to encourage Others to the like sufferings.
And therefore for the vse of this point let vs not passe ouer the consideration of the sufferings of the Saints without profit, let the saying be found true in vs in respect of other mens sufferings NONLATINALPHABET let the afflictions of others bee our instructions, let their corrections warne vs to be more wary,
And Therefore for the use of this point let us not pass over the consideration of the sufferings of the Saints without profit, let the saying be found true in us in respect of other men's sufferings let the afflictions of Others be our instructions, let their corrections warn us to be more wary,
and holy obedience, and for the sufferings of the Saints in former times as Martyrs, wee are not to let the remembrance of them vanish & fall out of our minds without profit to our selues:
and holy Obedience, and for the sufferings of the Saints in former times as Martyrs, we Are not to let the remembrance of them vanish & fallen out of our minds without profit to our selves:
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Very great good vse, they serue not onely to seale, ratifie and confirme vnto vs, the trueth of that religion wee professe, (which is a notable vse,) but wee are further to thinke vpon them to this speciall purpose, they suffered losse, not onely of lands and goods,
Very great good use, they serve not only to seal, ratify and confirm unto us, the truth of that Religion we profess, (which is a notable use,) but we Are further to think upon them to this special purpose, they suffered loss, not only of Lands and goods,
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Surely then the hearing of these their sufferings ought to make vs to forgoe the sensuall pleasures and profits of this world which cannot stand with the keeping of Faith,
Surely then the hearing of these their sufferings ought to make us to forgo the sensual pleasures and profits of this world which cannot stand with the keeping of Faith,
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and most exquisite torments, to maintaine the truth of the Gospell, and wilt not thou by their sufferings bee mooued to suffer the want of so much as a cup of beere or wine not needful,
and most exquisite torments, to maintain the truth of the Gospel, and wilt not thou by their sufferings be moved to suffer the want of so much as a cup of beer or wine not needful,
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or the want of some carnall pleasure for the keeping of faith and a good conscience? it seemes it is not the same religion and Gospell now professed by thee,
or the want of Some carnal pleasure for the keeping of faith and a good conscience? it seems it is not the same Religion and Gospel now professed by thee,
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and heertofore maintained by them? yes surely, but thou art not the like affected professor of the same Gospell, it hath not yet the same powerfull working in thy heart:
and heretofore maintained by them? yes surely, but thou art not the like affected professor of the same Gospel, it hath not yet the same powerful working in thy heart:
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and know it for a truth, that if the sufferings of the Martyrs, they suffering losse of their dearest bloud, haue not thus farre profited thee, to moue thee to suffer the losse,
and know it for a truth, that if the sufferings of the Martyrs, they suffering loss of their dearest blood, have not thus Far profited thee, to move thee to suffer the loss,
so they shall one day bee so many witnesses against thee, they shall bee as Abrahams prayer was for Sodome, sweet smelling sacrifices to God in themselues,
so they shall one day be so many Witnesses against thee, they shall be as Abrahams prayer was for Sodom, sweet smelling Sacrifices to God in themselves,
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Now reioyce I, &c. ] not to say any thing of that, might hence be noted, that we are to suffer affliction with ioy, I stood on that verse 11. we are further to marke that Paul reioyced that his sufferings were for the good of the Colossians, he was glad,
Now rejoice I, etc. ] not to say any thing of that, might hence be noted, that we Are to suffer affliction with joy, I stood on that verse 11. we Are further to mark that Paul rejoiced that his sufferings were for the good of the colossians, he was glad,
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as it was euen meat and drinke to him to doe it, the work of redemption, the conuersion and bringing of Gods chosen to the knowledge of their saluation, hee saith it was his repast, it was euen as meat and drinke to him, wee finde a worthy speech of the Apostle, hee saith though the holy Ghost did witnesse and let him vnderstand that bands and afflictions did abide him,
as it was even meat and drink to him to do it, the work of redemption, the conversion and bringing of God's chosen to the knowledge of their salvation, he Says it was his repast, it was even as meat and drink to him, we find a worthy speech of the Apostle, he Says though the holy Ghost did witness and let him understand that bans and afflictions did abide him,
yea sometimes to suffer one for another as the arme suffers letting of bloud for the good of the head or the liuer, &c. Againe, because the good wee doe to our brethren the members of Christ it reacheth to Christ himselfe so sayth our Sauiour.
yea sometime to suffer one for Another as the arm suffers letting of blood for the good of the head or the liver, etc. Again, Because the good we do to our brothers the members of christ it reaches to christ himself so say our Saviour.
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Therefore looke with what cheerefulnesse we would do good to Christ (if it were possible to doe it to his owne person) with such alacrity wee are to doe it to our brethren, yea to suffer,
Therefore look with what cheerfulness we would do good to christ (if it were possible to do it to his own person) with such alacrity we Are to do it to our brothers, yea to suffer,
if wee may do good to our brethren by suffering and shedding of bloud, then surely it followeth necessarily, wee are to reioyce to doe them good, by the discharge of our duety in our publique place and office, wherein we come not so farre as to shed one droppe of our bloud, let this teach vs to shake off sloth and sluggishnes in doing publicke duties for the good of our brethren, any man may see it, that many that are in place and office to doe good to others, goe heauily and sleepily about publicke businesse, euery man almost is of such a leaden heart and heauy spirit in doing the dueties of loue to his brethren as the things done,
if we may do good to our brothers by suffering and shedding of blood, then surely it follows necessarily, we Are to rejoice to do them good, by the discharge of our duty in our public place and office, wherein we come not so Far as to shed one drop of our blood, let this teach us to shake off sloth and sluggishness in doing public duties for the good of our brothers, any man may see it, that many that Are in place and office to do good to Others, go heavily and sleepily about public business, every man almost is of such a leaden heart and heavy Spirit in doing the duties of love to his brothers as the things done,
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Therefore a little to awake and to stirre vp such men as are heauy hearted and drowsie in dooing seruice by loue to their brethren, according to their place, calling and ability consider we these things.
Therefore a little to awake and to stir up such men as Are heavy hearted and drowsy in doing service by love to their brothers, according to their place, calling and ability Consider we these things.
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First in doing good duties with cheerefulnesse wee are like to the Lord himselfe who is said to reioyce in dooing good to his Church, what better example then this to follow.
First in doing good duties with cheerfulness we Are like to the Lord himself who is said to rejoice in doing good to his Church, what better Exampl then this to follow.
Secondly thereby we testifie our communion with the Church that we are members of it, that wee haue a fellow-feeling both of the good and of the afflictions of our brethren.
Secondly thereby we testify our communion with the Church that we Are members of it, that we have a fellow-feeling both of the good and of the afflictions of our brothers.
if then we bee slothfull in performance of the duties of loue to our brethren, it will seale vp vnto vs a fearefull conclusion, that our faith is indeed but a fancy,
if then we be slothful in performance of the duties of love to our brothers, it will seal up unto us a fearful conclusion, that our faith is indeed but a fancy,
and to doe seruice to our brethren with alacrity, with ioy and reioycing, let vs shake off immoderate loue of our selues, which causeth men to make idols of themselues, to dreame of nothing but their owne good and profit,
and to do service to our brothers with alacrity, with joy and rejoicing, let us shake off immoderate love of our selves, which Causes men to make Idols of themselves, to dream of nothing but their own good and profit,
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That the sufferings of the Saints are meritorious and satisfactory for themselues and others, and that the sufferings of the Saints doe satisfie the iustice of God for temporall punishment due, not onely for their owne sinnes,
That the sufferings of the Saints Are meritorious and satisfactory for themselves and Others, and that the sufferings of the Saints do satisfy the Justice of God for temporal punishment due, not only for their own Sins,
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but also for the sinnes of others, which collection is full of contumely and blasphemy against the infinite merite and satisfaction of Christ his death and passion, I might shew the errour of this conclusion by many places of Scripture, the Apostle saith, 1. Corinth 1.13.
but also for the Sins of Others, which collection is full of contumely and blasphemy against the infinite merit and satisfaction of christ his death and passion, I might show the error of this conclusion by many places of Scripture, the Apostle Says, 1. Corinth 1.13.
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then forsooth they reckon vp fastings, sackecloth, pilgrimages, teares, continuall sighes, &c. yea they confesse that if in the outward actions of humiliation, inward greefe of heart be wanting, they are nothing worth,
then forsooth they reckon up Fastings, Sackcloth, Pilgrimages, tears, continual sighs, etc. yea they confess that if in the outward actions of humiliation, inward grief of heart be wanting, they Are nothing worth,
yea hee saith the contrary, that he reioyced, therefore doubtlesse the sufferings of Paule were among the sufferings which the Papists would haue to bee penall and satisfactory.
yea he Says the contrary, that he rejoiced, Therefore doubtless the sufferings of Paul were among the sufferings which the Papists would have to be penal and satisfactory.
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yea the Papists themselues say that satisfactory sufferings are penall, they bee their owne words on this place (that is) they are punishments for sinne:
yea the Papists themselves say that satisfactory sufferings Are penal, they be their own words on this place (that is) they Are punishments for sin:
now to say that the sufferings of Paul spoken of in this place were punishments for the sinne, either of himselfe or of others were most absurd it hath not so much as likelihood or shew of trueth, it is cleane against the text which makes knowne the Apostle suffered for the name of Christ,
now to say that the sufferings of Paul spoken of in this place were punishments for the sin, either of himself or of Others were most absurd it hath not so much as likelihood or show of truth, it is clean against the text which makes known the Apostle suffered for the name of christ,
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and so much is implied in the worde translated (fulfill) NONLATINALPHABET, vicissim impleo, I fulfill in the name of an other (that is) of Christ and so much also is expressed in that the Apostle calls his afflictions the afflictions of Christ, thereby giuing to vnderstand that hee suffered in and for the name of Christ,
and so much is implied in the word translated (fulfil), Vicissim impleo, I fulfil in the name of an other (that is) of christ and so much also is expressed in that the Apostle calls his afflictions the afflictions of christ, thereby giving to understand that he suffered in and for the name of christ,
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where hee makes it plaine that one reason why the sufferings of the Saints are called the sufferings of Christ, is because they are suffered for the name of Christ, shall wee then say that the sufferings of Paul heere spoken of, were sufferings for sinne? it is most grosse, aliud est pati pro peccatis, aliud pro Christ•.
where he makes it plain that one reason why the sufferings of the Saints Are called the sufferings of christ, is Because they Are suffered for the name of christ, shall we then say that the sufferings of Paul Here spoken of, were sufferings for sin? it is most gross, Aliud est pati Pro peccatis, Aliud Pro Christ•.
Yea but saith the Papists, by your leaue, the Apostle saith he fulfilled the rest of the afflictions of Christ, whence it is cleare (say they) that the sufferings of Christ and of his members make one masse or one body of sufferings, the sufferings of the Saints are the plenitude and fulnes of Christ his sufferings,
Yea but Says the Papists, by your leave, the Apostle Says he fulfilled the rest of the afflictions of christ, whence it is clear (say they) that the sufferings of christ and of his members make one mass or one body of sufferings, the sufferings of the Saints Are the plenitude and fullness of christ his sufferings,
and so by vertue of that vnion that is betwixt Christ and his members, their sufferings receiue influence and vertue from him to be meritorious and satisfactory.
and so by virtue of that Union that is betwixt christ and his members, their sufferings receive influence and virtue from him to be meritorious and satisfactory.
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See the cunning of these men to deceiue the simple and their owne soules, it is true indeed that by reason of that Vnion that is betwixt Christ and his members, their sufferings are said to be the sufferings of Christ,
See the cunning of these men to deceive the simple and their own Souls, it is true indeed that by reason of that union that is betwixt christ and his members, their sufferings Are said to be the sufferings of christ,
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but that they are to be ioyned with Christ his sufferings in way of ment and satisfaction for sinne, that followes not from the vnion that is betwixt him and his members,
but that they Are to be joined with christ his sufferings in Way of ment and satisfaction for sin, that follows not from the Union that is betwixt him and his members,
and by it selfe meriteth nothing) but as it is receiued into personall vnion with the Godhead, they must then prooue which they are neuer able to doe) that we are receiued into vnity of person with Christ before their conclusion will follow that by vertue of our vniō with him, the suffrings of the Saints do merit and satisfie.
and by it self merits nothing) but as it is received into personal Union with the Godhead, they must then prove which they Are never able to do) that we Are received into unity of person with christ before their conclusion will follow that by virtue of our Union with him, the sufferings of the Saints do merit and satisfy.
Thus then we see the the error & weaknesse of that popish collection from this verse, that the sufferings of the Saints are meritorious and satisfactory.
Thus then we see the the error & weakness of that popish collection from this verse, that the sufferings of the Saints Are meritorious and satisfactory.
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Come we to the causes that mooued the Apostle to reioyce in his sufferings in these words (and fulfill it, &c.) the word translated (fulfill) as we haue heard, it signifies not onely to fill vp the measure,
Come we to the Causes that moved the Apostle to rejoice in his sufferings in these words (and fulfil it, etc.) the word translated (fulfil) as we have herd, it signifies not only to fill up the measure,
but to doe it in the name of another, & the Apostles meaning is, in the name of Christ (the rest of the afflictions of Christ) for the vnderstanding of these words, we must know that the sufferings of Christ are of two sorts, either such as he suffered in his owne person for the redemption of his Church in way of satisfaction for sinne and expiation of sinne, whereof the Apostle spake before in this chapter:
but to do it in the name of Another, & the Apostles meaning is, in the name of christ (the rest of the afflictions of christ) for the understanding of these words, we must know that the sufferings of christ Are of two sorts, either such as he suffered in his own person for the redemption of his Church in Way of satisfaction for sin and expiation of sin, whereof the Apostle spoke before in this chapter:
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and of this second sort, the words of the Apostle in this place are to be vnderstood (The rest of the afflictions of Christ) (that is) those afflictions that remain to be suffered in way of conformity with Christ (in my flesh) (that is) which are appointed vnto me to suffer in my body,
and of this second sort, the words of the Apostle in this place Are to be understood (The rest of the afflictions of christ) (that is) those afflictions that remain to be suffered in Way of conformity with christ (in my Flesh) (that is) which Are appointed unto me to suffer in my body,
That the afflictions of the godly, the members of Christ are measured out vnto them in the good prouidence of the Lord, when they are vnder affliction, they are filling vp of an appointed measure,
That the afflictions of the godly, the members of christ Are measured out unto them in the good providence of the Lord, when they Are under affliction, they Are filling up of an appointed measure,
it is said they held his feete in the stockes, and he was laid in irons vntill his appointed time came and the councell of the Lord had tried him he was afflicted,
it is said they held his feet in the stocks, and he was laid in irons until his appointed time Come and the council of the Lord had tried him he was afflicted,
This also is cleare in the bondage of affliction of the Israelites in Aegypt their affliction was measured and foretold, and when the measure was full and the time expired, the selfe same day they were freed from it:
This also is clear in the bondage of affliction of the Israelites in Egypt their affliction was measured and foretold, and when the measure was full and the time expired, the self same day they were freed from it:
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howsoeuer there may seeme to be some difference of time mentioned in those two places, yet if wee reckon the 400. yeares from the birth of Isaak and 430. from Abraham his first comming into the land of Canaan, they are easily reconciled and proue the point in hand.
howsoever there may seem to be Some difference of time mentioned in those two places, yet if we reckon the 400. Years from the birth of Isaac and 430. from Abraham his First coming into the land of Canaan, they Are Easily reconciled and prove the point in hand.
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And thus I might go on from one example to another, and all meeting in this point deliuered that the afflictions of the godly are measured out vnto them in Gods good prouidence,
And thus I might go on from one Exampl to Another, and all meeting in this point Delivered that the afflictions of the godly Are measured out unto them in God's good providence,
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but euen so long to endure the affliction with patience as he hath appointed, euer remembring that our affliction is measured out vnto vs by the good and gracious hand of God,
but even so long to endure the affliction with patience as he hath appointed, ever remembering that our affliction is measured out unto us by the good and gracious hand of God,
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Marke (I beseech you) the Apostle makes the Lords keeping of measure and moderation in afflicting of his children, no lesse sure then it is that God is faithfull,
Mark (I beseech you) the Apostle makes the lords keeping of measure and moderation in afflicting of his children, no less sure then it is that God is faithful,
as hee is faithfull that can bee no other, a sweete foundation of comfort in the greatest affliction, ioyne to this the example of the Israelites before spoken of Exod. 12.41.
as he is faithful that can be no other, a sweet Foundation of Comfort in the greatest affliction, join to this the Exampl of the Israelites before spoken of Exod 12.41.
or minute of the appointed time of their deliuerance, and bee thou sure of it, that euen daies and houres of comfort fit for his children as they are knowne to the Lord,
or minute of the appointed time of their deliverance, and be thou sure of it, that even days and hours of Comfort fit for his children as they Are known to the Lord,
and according to his promise lay no more vpon vs then hee will make vs able to beare and that hee would giue the issue with the affliction in doe time to his glory and our good.
and according to his promise lay no more upon us then he will make us able to bear and that he would give the issue with the affliction in doe time to his glory and our good.
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Now heere an obiection made by some occasioned from this doctrine is to be remoued, by some such as are deliuered out of trouble by meanes condemned in the word, (as by witches and wizards) may say and that truely their measure of trouble was appointed of the Lorde, that so much they should endure and no more,
Now Here an objection made by Some occasioned from this Doctrine is to be removed, by Some such as Are Delivered out of trouble by means condemned in the word, (as by Witches and wizards) may say and that truly their measure of trouble was appointed of the Lord, that so much they should endure and no more,
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Lastly, whereas they say that such meanes were appointed of the Lord, it is very true, the euent reueal•• it, the Lorde did appoint to suffer such to bee the meanes, by his working permission out of his iust iudgement, not in his mercy,
Lastly, whereas they say that such means were appointed of the Lord, it is very true, the event reueal•• it, the Lord did appoint to suffer such to be the means, by his working permission out of his just judgement, not in his mercy,
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for the further increase of their condemn•tion, for as heeretofore I haue shewed, when as the meanes of getting health, wealth, &c. are euill, it is therefore reuealed that the Lord doth fully purpose •o curse men,
for the further increase of their condemn•tion, for as heretofore I have showed, when as the means of getting health, wealth, etc. Are evil, it is Therefore revealed that the Lord does Fully purpose •o curse men,
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The second thing we haue to marke is the next worde heere vsed (rest) the originall worde (NONLATINALPHABET) signifieth the residue, remainder, hinder part or remnant, &c. that which hence followeth is this, that the afflictions of the members of Christ, are but as small remnants and reliques of Christ his sufferings, What wee that are members of Christ doe suffer, bee it to the shedding of our bloud by the sharpest and most exquisite torments that can bee deuised,
The second thing we have to mark is the next word Here used (rest) the original word () signifies the residue, remainder, hinder part or remnant, etc. that which hence follows is this, that the afflictions of the members of christ, Are but as small remnants and Relics of christ his sufferings, What we that Are members of christ do suffer, be it to the shedding of our blood by the Sharpest and most exquisite torments that can be devised,
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yet it is but a remnant in comparison of Christ his suffering this wee shall finde confirmed by further euidence of Scripture, Isaiah, 63.3. I haue troden the wine presse alone, and of all people there was none with mee.
yet it is but a remnant in comparison of christ his suffering this we shall find confirmed by further evidence of Scripture, Isaiah, 63.3. I have trodden the wine press alone, and of all people there was none with me.
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as that his soule was heauy to the death, his cries strong, Oh Father if it bee possible let this cup passe from mee, his prayer was so vehement, his agony so great, that bloud for sweat burst out of his body.
as that his soul was heavy to the death, his cries strong, O Father if it be possible let this cup pass from me, his prayer was so vehement, his agony so great, that blood for sweat burst out of his body.
His complaint was that hee was forsaken, an Angell was sent to comfort him, and these doe make it very plaine, that hee endured greater paines then euer did any,
His complaint was that he was forsaken, an Angel was sent to Comfort him, and these do make it very plain, that he endured greater pains then ever did any,
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and that the afflictions of his members though they be martyred, yet are not comparable to his sufferings, they are but as a dram in respect of the infinite waight of paine layd vpon him, it is easie to make this further cleere by the strength of reason. As
and that the afflictions of his members though they be martyred, yet Are not comparable to his sufferings, they Are but as a dram in respect of the infinite weight of pain laid upon him, it is easy to make this further clear by the strength of reason. As
and so farre inferiour to the end of his sufferings therfore the afflictions of the members of Christ are not to bee compared to the affliction of Christ their head.
and so Far inferior to the end of his sufferings Therefore the afflictions of the members of christ Are not to be compared to the affliction of christ their head.
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then whensoeuer thou art afflicted, learne to consider what Christ hath suffered for thee, when thou findest a little affliction, a little paine in the least part of thy body so bitter, consider then what bitternesse was in the whole sufferings of Christ, hee drunk• the full cup of the bitternesse of Gods wrath, thou doest onely taste it,
then whensoever thou art afflicted, Learn to Consider what christ hath suffered for thee, when thou Findest a little affliction, a little pain in the least part of thy body so bitter, Consider then what bitterness was in the Whole sufferings of christ, he drunk• the full cup of the bitterness of God's wrath, thou dost only taste it,
and that this consideration may be more profitable, learne to extend it a little further after this manner, happily thou art pained with the gout, the stone, the wind cholicke the tooth-ach,
and that this consideration may be more profitable, Learn to extend it a little further After this manner, happily thou art pained with the gout, the stone, the wind Colic the toothache,
for thy sinne doth in a second degree torment him againe, wilt thou confesse that the paine of a tooth is so great, that in regard of it thou couldest wish with all thy heart to bee out of the world to bee eased of that paine, and yet wilt thou not sticke by thy sinnes, to adde new torments to Iesus Christ, whose torment once farre exceeded the greatest paine and torment thou canst possibly endure;
for thy sin does in a second degree torment him again, wilt thou confess that the pain of a tooth is so great, that in regard of it thou Couldst wish with all thy heart to be out of the world to be eased of that pain, and yet wilt thou not stick by thy Sins, to add new torments to Iesus christ, whose torment once Far exceeded the greatest pain and torment thou Canst possibly endure;
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this is most sauage and brutish cruelty, yea, such as is beyond all the degrees of comparison, matchlesse cruelty, wilt thou (as much as in thee is) adde torments to him that shed his bloud for thee,
this is most savage and brutish cruelty, yea, such as is beyond all the Degrees of comparison, matchless cruelty, wilt thou (as much as in thee is) add torments to him that shed his blood for thee,
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and suffered the extremity of Gods wrath for thee, if men when they are pained, would bee led forward by that paine to behold the bitternesse of Christ his painefull passion,
and suffered the extremity of God's wrath for thee, if men when they Are pained, would be led forward by that pain to behold the bitterness of christ his painful passion,
and withall, that their sinne is a further degree of torment vnto him, doubtlesse it would make them (if hell haue not full possession of their hearts) carefull to auoyd sinne,
and withal, that their sin is a further degree of torment unto him, doubtless it would make them (if hell have not full possession of their hearts) careful to avoid sin,
as that they are not alone, that they are prouoked and drawen on by company and the like, the swearer and the drunkard will plead that they forget themselues, that they are carried away with company;
as that they Are not alone, that they Are provoked and drawn on by company and the like, the swearer and the drunkard will plead that they forget themselves, that they Are carried away with company;
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and againe peirce the sides of Iesus Christ? wilt thou (as much as in thee is) heape new passions vpon him? Oh remember the bitter passion of Iesus Christ, and learne to bee reformed.
and again pierce the sides of Iesus christ? wilt thou (as much as in thee is) heap new passion upon him? O Remember the bitter passion of Iesus christ, and Learn to be reformed.
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Againe, are our afflictions wee being members of Iesus Christ, but as a remnant in comparison of his sufferings then let this serue as a checke to that secret thought sometimes rising vp in the heart of Gods childe afflicted,
Again, Are our afflictions we being members of Iesus christ, but as a remnant in comparison of his sufferings then let this serve as a check to that secret Thought sometime rising up in the heart of God's child afflicted,
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To what end (say they) doe you set before vs the bitternesse of Christ his sufferings, are we or any liuing, who are but meere men able to beare that hee was able to endure, who was God and man:
To what end (say they) do you Set before us the bitterness of christ his sufferings, Are we or any living, who Are but mere men able to bear that he was able to endure, who was God and man:
but if thou wilt yet further insist vpon the measure of thy paine, that neuer any mēber of Christ suffred the like, reason wil euince the contrary, •e thine own conscience must of force acknowledge it to be otherwise,
but if thou wilt yet further insist upon the measure of thy pain, that never any member of christ suffered the like, reason will evince the contrary, •e thine own conscience must of force acknowledge it to be otherwise,
and thy strength when it is the greatest, without question, is farre inferiour to that of Iob, of Abraham, of Dauid, &c. men eminent and endued with a great measure of strength,
and thy strength when it is the greatest, without question, is Far inferior to that of Job, of Abraham, of David, etc. men eminent and endued with a great measure of strength,
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It followeth (the afflictions of Christ) In that the Apostle calles his afflictions the afflictons of Christ, I might stand to shew that the afflictions of the members of Christ reach vp to Christ himselfe, which may strike amazement and terrour into all that wrong them,
It follows (the afflictions of christ) In that the Apostle calls his afflictions the afflictions of christ, I might stand to show that the afflictions of the members of christ reach up to christ himself, which may strike amazement and terror into all that wrong them,
and may comfort them that are wronged with assurance that the Lord Iesus will not suffer himselfe long to be pinched in his members, he hath experience of their miseries,
and may Comfort them that Are wronged with assurance that the Lord Iesus will not suffer himself long to be pinched in his members, he hath experience of their misery's,
and hath learned to be compassionate towards them, but this I haue handled at large verse 15. and let mee adde onely thus much vnto it, that the Lord Iesus doth know and acknowledge his members in their greatest distresse, their affliction cannot deuide betwixt him and them,
and hath learned to be compassionate towards them, but this I have handled At large verse 15. and let me add only thus much unto it, that the Lord Iesus does know and acknowledge his members in their greatest distress, their affliction cannot divide betwixt him and them,
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but in pouertie and basenesse will not vouchsafe to looke vpon him though hee be most neare vnto them in bloud and kindred, it is not so with the Lord,
but in poverty and baseness will not vouchsafe to look upon him though he be most near unto them in blood and kindred, it is not so with the Lord,
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but in the poorest plight, when the backs of his children are bare for want of cloathing, their faces leane, quite altered with brinish teares, that haue worne furrowes in them, their heads hang down for griefe,
but in the Poorest plighted, when the backs of his children Are bore for want of clothing, their faces lean, quite altered with brinish tears, that have worn furrows in them, their Heads hang down for grief,
& all their bones are disioynted with racking tortures of bloudy tormentours, euen then doth the Lord know and as graciously acknowledge them for his owne,
& all their bones Are disjointed with racking tortures of bloody tormentors, even then does the Lord know and as graciously acknowledge them for his own,
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Come we to the last thing to bee stood on in this verse in these words (in my flesh) The Apostle doth heere restraine his sufferings spoken of to his owne person,
Come we to the last thing to be stood on in this verse in these words (in my Flesh) The Apostle does Here restrain his sufferings spoken of to his own person,
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That the persecuting enemies of the Church and of the members of Christ can go no further then the body, they cannot come to the soule to hurt that, the soule is free from the rage and violence of all Satans instruments as our Sauiour hath taught, Mat. 10.28.
That the persecuting enemies of the Church and of the members of christ can go no further then the body, they cannot come to the soul to hurt that, the soul is free from the rage and violence of all Satan Instruments as our Saviour hath taught, Mathew 10.28.
so a true Christian may be forced to abiure Christianity, and yet still remaine a true Christian, all the Tyrants in the world are not able to hurt his soule.
so a true Christian may be forced to abjure Christianity, and yet still remain a true Christian, all the Tyrants in the world Are not able to hurt his soul.
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and is not he then able, and also willing in his good time to free vs from weake men, who can onely touch our flesh? yes doubtlesse, let vs make no question of it,
and is not he then able, and also willing in his good time to free us from weak men, who can only touch our Flesh? yes doubtless, let us make no question of it,
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but of the Colossians and the rest of the Gentiles in these words, according to the dispensation of God which is giuen me vnto you ward, wherein we haue three materials to be considered.
but of the colossians and the rest of the Gentiles in these words, according to the Dispensation of God which is given me unto you ward, wherein we have three materials to be considered.
I might heere vrge it against the Papists, that the Apostle explaines himselfe how hee suffered for the Church, not as a Mediatour betweene God and the Church,
I might Here urge it against the Papists, that the Apostle explains himself how he suffered for the Church, not as a Mediator between God and the Church,
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but as a Minister of the Church, not to satisfie for others, but to minister to their faith by confirmation and strengthening of it, by his example and patience,
but as a Minister of the Church, not to satisfy for Others, but to minister to their faith by confirmation and strengthening of it, by his Exampl and patience,
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That the outward ministery of the Word and Gospell is ordained of the Lord properly for the good of the Church and with speciall respect to the true members of Christ, either actuall or in Gods election, all ministeriall actions,
That the outward Ministry of the Word and Gospel is ordained of the Lord properly for the good of the Church and with special respect to the true members of christ, either actual or in God's election, all ministerial actions,
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and this poynt is plainely propounded and layd before vs by the Apostle, together with a reason of it in the verse before, that to this end Christ ascending gaue gifts vnto men, some to be Apostles,
and this point is plainly propounded and laid before us by the Apostle, together with a reason of it in the verse before, that to this end christ ascending gave Gifts unto men, Some to be Apostles,
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and some Prophets, and some Euangelists, and some Pastours and Teachers for the gathering together of the Saints for the work of the ministry and for the edification of the body of Christ.
and Some prophets, and Some Evangelists, and Some Pastors and Teachers for the gathering together of the Saints for the work of the Ministry and for the edification of the body of christ.
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The ground of this is the order which the Lord hath made knowen that he holds in bringing of his chosen to life & saluation, that whom he hath predestinate, them he doth in time effectually call,
The ground of this is the order which the Lord hath made known that he holds in bringing of his chosen to life & salvation, that whom he hath predestinate, them he does in time effectually call,
Now effectuall calling properly belongs to the chosen of God, and therfore the ministry and meanes of saluation hath proper reference to the good of Gods chosen.
Now effectual calling properly belongs to the chosen of God, and Therefore the Ministry and means of salvation hath proper Referente to the good of God's chosen.
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Answer. It is true, the Minister of the Word is to preach to all to whom hee is sent presuming in the iudgement of charity that all his hearers bee the Elect of God leauing secret iudgement to God,
Answer. It is true, the Minister of the Word is to preach to all to whom he is sent presuming in the judgement of charity that all his hearers be the Elect of God leaving secret judgement to God,
because as tares and chaffe are mingled with good corne, so they are among Gods chosen, it serues as an occasion (by reason of their corruption) of their hardening and to leaue them without all excuse, it is to the chosen of God the sauour of life to life euerlasting,
Because as tares and chaff Are mingled with good corn, so they Are among God's chosen, it serves as an occasion (by reason of their corruption) of their hardening and to leave them without all excuse, it is to the chosen of God the savour of life to life everlasting,
Now the application of this point might bee to teach the wicked, how much they are beholding to the chosen of God, for whose sakes they are partakers of the sound of the Gospell, which sometimes worketh restraint in them from the outrage in sin though no renouation,
Now the application of this point might be to teach the wicked, how much they Are beholding to the chosen of God, for whose sakes they Are partakers of the found of the Gospel, which sometime works restraint in them from the outrage in since though no renovation,
when their number is full then shall the end be But let vs rather thinke vppon this doctrine to this purpose, it is so that the ministery of the worde by man, is appointed properly for the good of the body of Christ, this then may serue as a ground of examination and triall to euery one of vs,
when their number is full then shall the end be But let us rather think upon this Doctrine to this purpose, it is so that the Ministry of the word by man, is appointed properly for the good of the body of christ, this then may serve as a ground of examination and trial to every one of us,
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To driue this a little deeper, that this may profit & moue thee hereafter to a further profiting by the ministry of the Word, consider these two things.
To driven this a little Deeper, that this may profit & move thee hereafter to a further profiting by the Ministry of the Word, Consider these two things.
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First, if the Minister would gain & gather thee to God and thou refuse, thou must know that thy wilfull refusall to be gained and gathered, is the immediare forerunner of iudgement,
First, if the Minister would gain & gather thee to God and thou refuse, thou must know that thy wilful refusal to be gained and gathered, is the immediare forerunner of judgement,
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let him know the day shall come when his eares shal heare, (wil he, nill he) that which shall make his heart ake, goe thou cursed into euerlasting fire, prepared for the Deuil and his Angels, let these things stirre thee vp to thinke vpon it,
let him know the day shall come when his ears shall hear, (will he, nill he) that which shall make his heart ache, go thou cursed into everlasting fire, prepared for the devil and his Angels, let these things stir thee up to think upon it,
Which is giuen mee vnto you-ward) the words heere translated (Dispensation of God) are not to bee taken as sometimes they are vsed, for the prouidence of God as we vse to say, by the mercifull dispensation of God (that is) by his good prouidence,
Which is given me unto unde) the words Here translated (Dispensation of God) Are not to be taken as sometime they Are used, for the providence of God as we use to say, by the merciful Dispensation of God (that is) by his good providence,
but they are to bee conceaued as the originall wordes doe signifie, according to Gods stewardship, (to you-ward) (that is) in respect of you Colossians and the rest of the Gentiles as wee haue it, Galathians 2.7. The first thing we haue heere to marke is, that the Apostle calls his ministery a stewa•dship giuen of God.
but they Are to be conceived as the original words do signify, according to God's stewardship, (to unde) (that is) in respect of you colossians and the rest of the Gentiles as we have it, Galatians 2.7. The First thing we have Here to mark is, that the Apostle calls his Ministry a stewa•dship given of God.
Hence we see that the minister of the Gospell, lawfully called to that office is Gods steward, he is set ouer the houshold of God, his Church as a steward ouer some great family,
Hence we see that the minister of the Gospel, lawfully called to that office is God's steward, he is Set over the household of God, his Church as a steward over Some great family,
hence it is that Paul saith to Timothy: these things write I vnto thee, that thou maist yet know how thou oughtest to behaue thy selfe in the house of God, and in his Epistle to Titus 1.7.
hence it is that Paul Says to Timothy: these things write I unto thee, that thou Mayest yet know how thou Ought to behave thy self in the house of God, and in his Epistle to Titus 1.7.
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in expresse wordes, a Bishoppe or Minister is Gods Steward, yea hee would haue all men so to esteeme of them, let a man so thinke of vs as of the ministers of Christ,
in express words, a Bishop or Minister is God's Steward, yea he would have all men so to esteem of them, let a man so think of us as of the Ministers of christ,
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Where the Apostle also so makes knowne what bee the things committed to the Ministers of the Gospell to dispense and dispose of (namely) the secrets of God (that is) the doctrine of the Gospell, which is a secret and a mistery hid from the eyes of the world, (so called by the Apostle in the next verse of this chapter) and the doctrine of the Gospell being the word of reconciliation publishing remission of sins to all that truly beleeue it,
Where the Apostle also so makes known what be the things committed to the Ministers of the Gospel to dispense and dispose of (namely) the secrets of God (that is) the Doctrine of the Gospel, which is a secret and a mystery hid from the eyes of the world, (so called by the Apostle in the next verse of this chapter) and the Doctrine of the Gospel being the word of reconciliation publishing remission of Sins to all that truly believe it,
and as stewards to haue the keyes of the kingdome of heauen, to open or to shut heauen according to the condition propounded in the Gospell (that is) to declare and pronounce remission of sins, to them that beleeue and truly repent, and that Gods mercy is shut vp from them that are vnbeleeuers and vnrepentant,
and as Stewards to have the keys of the Kingdom of heaven, to open or to shut heaven according to the condition propounded in the Gospel (that is) to declare and pronounce remission of Sins, to them that believe and truly Repent, and that God's mercy is shut up from them that Are unbelievers and unrepentant,
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And therefore for the vse of this in the first place the ministers of the word must take notice of it, that they haue onely as the stewards of God, the ministery of reconciliation to declare to the penitent remission of their sinnes,
And Therefore for the use of this in the First place the Ministers of the word must take notice of it, that they have only as the Stewards of God, the Ministry of reconciliation to declare to the penitent remission of their Sins,
and not power to forgiue sinnes, as that man of sinne the Pope doth challenge to himselfe, who in his blasphemous pardons takes vpon him to forgiue both poenam & culpam punishment and sinne, and the ministers of the word haue onely the keyes of ministery in respect of Christ whose stewards they are to open and shut according to the wil of their master reuealed,
and not power to forgive Sins, as that man of sin the Pope does challenge to himself, who in his blasphemous Pardons Takes upon him to forgive both poenam & Fault punishment and sin, and the Ministers of the word have only the keys of Ministry in respect of christ whose Stewards they Are to open and shut according to the will of their master revealed,
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yet is there such an Vnion betwixt him and his Ministers, as indeed and truth we cannot beleeue him vnlesse we also beleeue his Ministers, speaking from him, let vs therefore thinke vpon it,
yet is there such an union betwixt him and his Ministers, as indeed and truth we cannot believe him unless we also believe his Ministers, speaking from him, let us Therefore think upon it,
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and especially when they shut vp the kingdom of heauen, when they denounce the iudgements of God against vs for any sinne, euery man will bee ready to take holde of the Word of mercy,
and especially when they shut up the Kingdom of heaven, when they denounce the Judgments of God against us for any sin, every man will be ready to take hold of the Word of mercy,
and esteeme that as the Word of God himselfe, but in the word of threatning and denouncing of iudgement, men make a diuision between God and his Minister:
and esteem that as the Word of God himself, but in the word of threatening and denouncing of judgement, men make a division between God and his Minister:
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let vs take heed of this, and know for a conclusion of this point, that if we diuide between God and his Minister in the word of threatning, the Lord will punish vs in the same kind, hee will diuide betweene him and his Minister in respect of vs in the word of mercy,
let us take heed of this, and know for a conclusion of this point, that if we divide between God and his Minister in the word of threatening, the Lord will Punish us in the same kind, he will divide between him and his Minister in respect of us in the word of mercy,
and in his iust iudgement he will make his word of mercy, but as the word of man vnto vs, it shall bee vnprofitable vnto vs, wee shall finde no true comfort by it;
and in his just judgement he will make his word of mercy, but as the word of man unto us, it shall be unprofitable unto us, we shall find no true Comfort by it;
Now to the second Materiall in the Apostles limitation how this dispensatiō was conferd vpon him in these words (which is giuen me) the words are plain,
Now to the second Material in the Apostles limitation how this Dispensation was conferred upon him in these words (which is given me) the words Are plain,
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& are to be taken in their proper signification which is freely or of Gods grace bestowed vpon mee, in that the Apostle sayth his ministery and dispensation in the Church of Christ was giuen him, it pointeth out first this generall instruction, that no man is to vndertake that office & function to be a minister of the word & publike dispencer of Gods secrets, but he to whom it is giuen of God, (that is) hee that is inwardly called of God, furnished with competent measure of gifts, both of mind & wil for the discharge of that office and hath also outward approbation of the Church,
& Are to be taken in their proper signification which is freely or of God's grace bestowed upon me, in that the Apostle say his Ministry and Dispensation in the Church of christ was given him, it pointeth out First this general instruction, that no man is to undertake that office & function to be a minister of the word & public dispenser of God's secrets, but he to whom it is given of God, (that is) he that is inwardly called of God, furnished with competent measure of Gifts, both of mind & will for the discharge of that office and hath also outward approbation of the Church,
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Thirdly, vnlesse they be sent of God they cannot gather assurance of Gods speciall protection and assistance in their calling which is necessary for them.
Thirdly, unless they be sent of God they cannot gather assurance of God's special protection and assistance in their calling which is necessary for them.
The vse of this may bee to discouer the error and fancy of the Anabaptists and their followers, who thinke that any man vpon a priuate motion may step forth and vndertake the duety of a publike teacher,
The use of this may be to discover the error and fancy of the Anabaptists and their followers, who think that any man upon a private motion may step forth and undertake the duty of a public teacher,
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an eminent office, & of excellent dignity, hath an eye to the first cause and fountaine of it, that it was giuen and bestowed vpon him, that it descended vpon him from the meere grace & mercy of God.
an eminent office, & of excellent dignity, hath an eye to the First cause and fountain of it, that it was given and bestowed upon him, that it descended upon him from the mere grace & mercy of God.
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or in the common-wealth, be it health, wealth, liberty, credit, stocke or store, wee are to lift vp our eyes to the hills from whence any of these good things come downe, we are to looke to the fountaine whence our streame hath issued,
or in the commonwealth, be it health, wealth, liberty, credit, stock or store, we Are to lift up our eyes to the hills from whence any of these good things come down, we Are to look to the fountain whence our stream hath issued,
euen to the meere grace and mercy of God, wee find it was common and frequent with our Apostle thus to look vpward to the author and giuer of euery good gift, 1. Cor. 15.10. by the grace of God, I am that I am. Ephes. 3.7.8.
even to the mere grace and mercy of God, we find it was Common and frequent with our Apostle thus to look upward to the author and giver of every good gift, 1. Cor. 15.10. by the grace of God, I am that I am. Ephesians 3.7.8.
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euen to me the least of all Saints is this grace giuen that I should preach among the Gentiles the vnsearcheable riches of Christ, that he was called by the grace of God, this was commendable in the Apostle,
even to me the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of christ, that he was called by the grace of God, this was commendable in the Apostle,
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First, it worketh true thankfulnesse, nothing is more effectuall to draw out thanks for good things receaued of men then to know the things giuen to bee meere gratuities aboue desert,
First, it works true thankfulness, nothing is more effectual to draw out thanks for good things received of men then to know the things given to be mere Gratuities above desert,
and if thou hast receiued it, why reioycest thou, as though thou hadst not receiued it? let vs remember this duty, and the rather because it is the corruption of our nature to rest in the things giuen and to forget God the Author and giuer, to eat the bread,
and if thou hast received it, why reioycest thou, as though thou Hadst not received it? let us Remember this duty, and the rather Because it is the corruption of our nature to rest in the things given and to forget God the Author and giver, to eat the bred,
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and not to see God in the bread as saith Luther. Moses knowing this inborne corruption, giues this caueat, beware least, &c. and this corruption was growne to full ripenesse in Nebuchadnezar Dan 4.27.
and not to see God in the bred as Says Luther. Moses knowing this inborn corruption, gives this caveat, beware least, etc. and this corruption was grown to full ripeness in Nebuchadnezzar Dan 4.27.
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if we haue not hearts to see and consider the mercy and free grace of God in the good things vouchsafed vnto vs, that hee will driue vs out among beasts (that is) in his iust iudgement giue vs the hearts of beasts, hearts taking sensuall delight in those things we enioy, euer groueling vpon them,
if we have not hearts to see and Consider the mercy and free grace of God in the good things vouchsafed unto us, that he will driven us out among beasts (that is) in his just judgement give us the hearts of beasts, hearts taking sensual delight in those things we enjoy, ever groveling upon them,
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and by whom only sweetnesse is found in blessings, and out of them they are but curses, it is not possible that a wicked man who finds not Gods grace in Christ, should see his mercy in outward things,
and by whom only sweetness is found in blessings, and out of them they Are but curses, it is not possible that a wicked man who finds not God's grace in christ, should see his mercy in outward things,
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as his portion, and as witnesses of his vnthankfulnesse, as it is said, God left not himselfe without witnes in doing good, giuing raine and fruitful seasons, filling our hearts with food and gladnes,
as his portion, and as Witnesses of his unthankfulness, as it is said, God left not himself without witness in doing good, giving rain and fruitful seasons, filling our hearts with food and gladness,
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and wanting eyes and harts to see and consider his mercy in them, if wee would not proue to our selues & against our selues that we see not Gods grace in Christ, let vs learne to raise vp our thoughts to see Gods grace and mercy in the outward good things of this life giuen,
and wanting eyes and hearts to see and Consider his mercy in them, if we would not prove to our selves & against our selves that we see not God's grace in christ, let us Learn to raise up our thoughts to see God's grace and mercy in the outward good things of this life given,
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It followeth (vnto you-ward ) in these words we haue the third materiall in the Apostles limitation (namely) the spespeciall reference of his ministery,
It follows (unto unde) in these words we have the third material in the Apostles limitation (namely) the spespeciall Referente of his Ministry,
That the ministery and Apostleship giuen to Paul had speciall relation to the Gentiles, yea hee was appointed by speciall vocation the chiefe Apostle of the Gentiles,
That the Ministry and Apostleship given to Paul had special Relation to the Gentiles, yea he was appointed by special vocation the chief Apostle of the Gentiles,
yet afterwards it pleased the Lord in wisedome for good causes to order it by a second decree, that Paul should specially haue care of the Gentlies, I say specially,
yet afterwards it pleased the Lord in Wisdom for good Causes to order it by a second Decree, that Paul should specially have care of the Gentiles, I say specially,
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How then can the Papists deriue the primacy and supremacy of their Pope from Peter, the Scripture is plaine that Peter was not chiefe Apostle of the Gentiles,
How then can the Papists derive the primacy and supremacy of their Pope from Peter, the Scripture is plain that Peter was not chief Apostle of the Gentiles,
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therfore admit the Pope to be his successor, and to haue his authority (which no wise man wil grant being Apostolical) yet cannot be thence deriue his authority and power ouer the Gentiles, they might more probably conuey his title of supremacy from Paul, then from Peter, and indeed beeing driuen from this by plaine euidence of Scripture, they would craftily seeme to deriue their Popes authority from both Peter and Paul which is but a meere shift,
Therefore admit the Pope to be his successor, and to have his Authority (which no wise man will grant being Apostolical) yet cannot be thence derive his Authority and power over the Gentiles, they might more probably convey his title of supremacy from Paul, then from Peter, and indeed being driven from this by plain evidence of Scripture, they would craftily seem to derive their Popes Authority from both Peter and Paul which is but a mere shift,
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In the last words of this verse (to fulfill the word of God) we haue the end of the Apostles ministery, that hee was a minister of the Church to fulfill the word of God, by the word of God we are heere to vnderstand the Gospell as appeares in the next verse, and to fulfill it is to publish and to preach it and the preaching of the Gospell by the Apostle is called a fulfilling of it,
In the last words of this verse (to fulfil the word of God) we have the end of the Apostles Ministry, that he was a minister of the Church to fulfil the word of God, by the word of God we Are Here to understand the Gospel as appears in the next verse, and to fulfil it is to publish and to preach it and the preaching of the Gospel by the Apostle is called a fulfilling of it,
because by it the Gentiles were called as was foretold by the Prophets, and that worke being wrought & fulfilled on them by the preaching of the Gospell, the preaching of it is called a fulfilling of it.
Because by it the Gentiles were called as was foretold by the prophets, and that work being wrought & fulfilled on them by the preaching of the Gospel, the preaching of it is called a fulfilling of it.
That which hence is offred to our consideration is from the forme of speech heere vsed, the Apostle saith not to preach the Gospell but to fulfill it hence followes this conclusion.
That which hence is offered to our consideration is from the Form of speech Here used, the Apostle Says not to preach the Gospel but to fulfil it hence follows this conclusion.
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Hence it is that the Apostle calles his preaching of the Gospell, the ministration of the spirit, hee sayth the Galathians receiued the spirit by the preaching of the Gospell and heerein lies a principall difference betweene the Law and the Gospell.
Hence it is that the Apostle calls his preaching of the Gospel, the ministration of the Spirit, he say the Galatians received the Spirit by the preaching of the Gospel and herein lies a principal difference between the Law and the Gospel.
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This must teach vs to make a precious account of the preaching of the Gospell, which hath with it (in them that belong to God) the operation of his spirit,
This must teach us to make a precious account of the preaching of the Gospel, which hath with it (in them that belong to God) the operation of his Spirit,
and is powerfull to bring them from ignorance to knowledge, from darknesse to light, from the power of Satan to the glorious liberty of the sonnes of God,
and is powerful to bring them from ignorance to knowledge, from darkness to Light, from the power of Satan to the glorious liberty of the Sons of God,
and to make them wise to saluation, and let vs looke on our selues in our naturall condition before the preaching of the Gospell hath wrought vpon vs, what are we? surely, blinde and ignorant of the wayes of God, walking in the darknesse and vanity of our mindes, rushing into errours, breaking out into blasphemies, running into all sorts of sinne, yedding to the suggestions of Satan, embracing the vanities of the world, following the swindge and corruptions of our owne hearts,
and to make them wise to salvation, and let us look on our selves in our natural condition before the preaching of the Gospel hath wrought upon us, what Are we? surely, blind and ignorant of the ways of God, walking in the darkness and vanity of our minds, rushing into errors, breaking out into Blasphemies, running into all sorts of sin, yedding to the suggestions of Satan, embracing the vanities of the world, following the swinge and corruptions of our own hearts,
and lying open to the wrath and and iudgements of God, these things ought to mooue vs to make speciall account of the Gospell preached, which doth in as many as it is powerfull, informe the iudgement, reforme the will, order and sanctifie the affections,
and lying open to the wrath and and Judgments of God, these things ought to move us to make special account of the Gospel preached, which does in as many as it is powerful, inform the judgement, reform the will, order and sanctify the affections,
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This verse, for the connexion looketh vp to the former as an explication of that the Apostle sayd in the end of it, of what word he spake (namely) of that Which is the Mystery hid since the world beganne (that is) the word of the Gospell,
This verse, for the connexion looks up to the former as an explication of that the Apostle said in the end of it, of what word he spoke (namely) of that Which is the Mystery hid since the world began (that is) the word of the Gospel,
Secondly, to this is subioyned a distinct and different condition of this Mystery in respect of distinct and different times that it is. Hid and Manifested.
Secondly, to this is subjoined a distinct and different condition of this Mystery in respect of distinct and different times that it is. Hid and Manifested.
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Now the Gospell which containes the doctrine of the humiliation, exaltation, humanity, diuinity, office of mediation and all things concerning the life and death of Christ is called a Mystery because it is wonderfull;
Now the Gospel which contains the Doctrine of the humiliation, exaltation, humanity, divinity, office of mediation and all things Concerning the life and death of christ is called a Mystery Because it is wonderful;
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deepe, secret and vnsearchable, for that is the proper and naturall signification of the word (NONLATINALPHABET) (Mystery) and wee shall finde in Scripture this word alwayes vsed to signifie a thing secret in religion, Ephes. 5.32.
deep, secret and unsearchable, for that is the proper and natural signification of the word () (Mystery) and we shall find in Scripture this word always used to signify a thing secret in Religion, Ephesians 5.32.
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the Apostle speaking of the neere vnion and coniunction of Christ and his Church sayth, NONLATINALPHABET, this is a great secret, we haue there the same originall word, that heere is vsed (hid) or rather as the originall word is, (hath beene hid) since the world beganne, the words are from worlds) the meaning is from all eternity,
the Apostle speaking of the near Union and conjunction of christ and his Church say,, this is a great secret, we have there the same original word, that Here is used (hid) or rather as the original word is, (hath been hid) since the world began, the words Are from world's) the meaning is from all eternity,
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Thus then the words are to be conceiued, euen that secret and vnsearchable doctrine of the Gospell which hath beene hid and kept secret from all eternity,
Thus then the words Are to be conceived, even that secret and unsearchable Doctrine of the Gospel which hath been hid and kept secret from all eternity,
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Heere first let it be obserued in a word against the false and deceitfull dealing of the Papists that the word NONLATINALPHABET is translated by them a Mystery in this verse and in the next verse Sacrament thereby labouring to maintaine the false opinion grounded on Ephes. 5.32.
Here First let it be observed in a word against the false and deceitful dealing of the Papists that the word is translated by them a Mystery in this verse and in the next verse Sacrament thereby labouring to maintain the false opinion grounded on Ephesians 5.32.
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First, because it was ordained in Paradice before the fall, but the Sacraments of the new Testament were ordained after Christ his comming in the flesh.
First, Because it was ordained in Paradise before the fallen, but the Sacraments of the new Testament were ordained After christ his coming in the Flesh.
Againe, to say that Matrimony is a Sacrament, because the word NONLATINALPHABET Mystery is giuen to it, is most absurd and foolish, for they might aswell say, that the Gospell it selfe is a Sacrament, which in this text is so called,
Again, to say that Matrimony is a Sacrament, Because the word Mystery is given to it, is most absurd and foolish, for they might aswell say, that the Gospel it self is a Sacrament, which in this text is so called,
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for Sacraments are seales of the couenant of grace written in the Gospell, yea, they might aswell affirme that the close working and secret insinuation of Antichrist into the Church of God is a sacrament, which is called a Mystery,
for Sacraments Are Seals of the Covenant of grace written in the Gospel, yea, they might aswell affirm that the close working and secret insinuation of Antichrist into the Church of God is a sacrament, which is called a Mystery,
How absurd and foolish then it is to say, that Matrimony is a sacrament, because it is called by the Apostle NONLATINALPHABET, a Mystery, any man of the meanest capacity may easily discerne.
How absurd and foolish then it is to say, that Matrimony is a sacrament, Because it is called by the Apostle, a Mystery, any man of the Meanest capacity may Easily discern.
Let it be further obserued that the word of the Gospell hath this tittle giuen to it, that it is a mystery, a deep secret and hidden doctrine, the consideration of this doth offer this conclusion.
Let it be further observed that the word of the Gospel hath this tittle given to it, that it is a mystery, a deep secret and hidden Doctrine, the consideration of this does offer this conclusion.
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That it is no easie matter truely to vnderstand, know and beleeue the Gospell, a man cannot easily come to haue knowledge and faith in the secrets of the Gospell needfull to bee knowen,
That it is no easy matter truly to understand, know and believe the Gospel, a man cannot Easily come to have knowledge and faith in the secrets of the Gospel needful to be known,
but a great Mystery full of secrets and of exceeding profoundnesse and depth, and it is so without all question or controuersie, the word signifieth by all mens confession that it is an opinion or truth generally confessed of all,
but a great Mystery full of secrets and of exceeding profoundness and depth, and it is so without all question or controversy, the word signifies by all men's Confessi that it is an opinion or truth generally confessed of all,
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because there is no seed of the Gospell in nature the morall Law is written in nature by creation, & since the fall we haue some remainder of it in vs:
Because there is no seed of the Gospel in nature the moral Law is written in nature by creation, & since the fallen we have Some remainder of it in us:
the Gentiles shew the effect of the Law written in their hearts, but the Gospell the ground of it being Iesus Christ, is aboue the reach of n•ture, created of nature in the state of innocency,
the Gentiles show the Effect of the Law written in their hearts, but the Gospel the ground of it being Iesus christ, is above the reach of n•ture, created of nature in the state of innocency,
it is the faith of the greatest number in the world, euen a faith conceiued without any hardnesse or paines at all, a faith conceiued onely by tradition,
it is the faith of the greatest number in the world, even a faith conceived without any hardness or pains At all, a faith conceived only by tradition,
and they can repeat and patter ouer all the Articles of the Creed, yea, some are so grossely ignorant as they repeat them as a prayer, which is ignorance as thicke as the darknesse of Aegypt, it is palpable and may be felt.
and they can repeat and patter over all the Articles of the Creed, yea, Some Are so grossly ignorant as they repeat them as a prayer, which is ignorance as thick as the darkness of Egypt, it is palpable and may be felt.
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yea, the speech of many ignorant persons makes it knowen, being asked whether they beleeue the articles of faith, their answer is ready, they neuer doubted of any one article in all their life, they beleeue them all.
yea, the speech of many ignorant Persons makes it known, being asked whither they believe the Articles of faith, their answer is ready, they never doubted of any one article in all their life, they believe them all.
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Now what is this though we seeme to renounce Popery, but indeed to fall into a dangerous errour of popish learning, to haue an implicite faith, a faith wrapped vp and enfolded in the generall, to beleeue as the Church beleeues, which is a faith easily and soone conceiued, to beleeue as the Church beleeues without further adoe.
Now what is this though we seem to renounce Popery, but indeed to fallen into a dangerous error of popish learning, to have an implicit faith, a faith wrapped up and enfolded in the general, to believe as the Church believes, which is a faith Easily and soon conceived, to believe as the Church believes without further ado.
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and cannot be comprehended without much hardnesse, and much striuing against naturall vnbeleefe and know it for a truth, we neuer truely beleeue the Gospell to saluation, till wee can say with a true feeling of our owne weaknesse and want of faith,
and cannot be comprehended without much hardness, and much striving against natural unbelief and know it for a truth, we never truly believe the Gospel to salvation, till we can say with a true feeling of our own weakness and want of faith,
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as he said in the Gospell, Lord I beleeue, Lord helpe mine vnbeleefe, till we finde and feele the power of Gods spirit in vs, ouermastering our naturall hardnesse and our vnbeleefe, touching the secrets of the Gospell,
as he said in the Gospel, Lord I believe, Lord help mine unbelief, till we find and feel the power of God's Spirit in us, overmastering our natural hardness and our unbelief, touching the secrets of the Gospel,
and beleeue the Gospell, and euen the Angels stand amazed, and with admiration desire to behold the wonders of the Gospell, away then with all high conceit of wit.
and believe the Gospel, and even the Angels stand amazed, and with admiration desire to behold the wonders of the Gospel, away then with all high conceit of wit.
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yea, God doth resist them, God resisteth the proud &c. the word signifies that God doth set himselfe as it were in battell aray against them, to fight with them,
yea, God does resist them, God Resisteth the proud etc. the word signifies that God does Set himself as it were in battle array against them, to fight with them,
and therfore will not reueale his secrets to his enemies, being to fight with them: pray wee then euer with Dauid, Psal. 119.18. Open mine eyes that I may see the wonders of thy Law.
and Therefore will not reveal his secrets to his enemies, being to fight with them: pray we then ever with David, Psalm 119.18. Open mine eyes that I may see the wonders of thy Law.
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That I may see the wonders and great mysteries of thy Gospell, yea, let vs not rest in that we conceiue of our owne heads, out of the word of the Gospell,
That I may see the wonders and great Mysteres of thy Gospel, yea, let us not rest in that we conceive of our own Heads, out of the word of the Gospel,
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Now from these words (hid since the world beganne) that is, as we shewed from all eternity, is plainely euinced and prooued vnto vs, the eternity of the gospell.
Now from these words (hid since the world began) that is, as we showed from all eternity, is plainly evinced and proved unto us, the eternity of the gospel.
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The inference vpon this by way of vse might bee to prooue that the sending of Christ into the world was decreed that the permissio of the fall of man was decreed,
The Inference upon this by Way of use might be to prove that the sending of christ into the world was decreed that the Permissio of the fallen of man was decreed,
& his redemption by Christ also was decreed in the eternall councell of God, but I passe by these things, these things are more fit to be examined and discussed in the schooles,
& his redemption by christ also was decreed in the Eternal council of God, but I pass by these things, these things Are more fit to be examined and discussed in the Schools,
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yet let the eternity of the gospell be thought on as many as truely beleeue the promise of the gospell, it may serue to strengthen and confirme them in neuer failing comfort for as many as by true faith rest vpon the promise of the gospell touching remission of sinnes and iustification by Christ may be sure that the ground on which they rest will neuer faile them, the gospell is eternall comming out of the bosome of God the Father,
yet let the eternity of the gospel be Thought on as many as truly believe the promise of the gospel, it may serve to strengthen and confirm them in never failing Comfort for as many as by true faith rest upon the promise of the gospel touching remission of Sins and justification by christ may be sure that the ground on which they rest will never fail them, the gospel is Eternal coming out of the bosom of God the Father,
therefore as immutable and vnchangeable as God himselfe, and as impossible it is that he that doth rest vpon the promise of the gospell, touching life and saluation, should be deceiued as he that resteth vpon God himselfe, who cannot possible lie nor deceiue, all the promises of God in Christ are,
Therefore as immutable and unchangeable as God himself, and as impossible it is that he that does rest upon the promise of the gospel, touching life and salvation, should be deceived as he that rests upon God himself, who cannot possible lie nor deceive, all the promises of God in christ Are,
It followeth (and from all ages) the next point that is offered from these words (being vnderstood as they haue beene formerly expounded) is this, that the vocation or calling of men to life euerlasting, is not vniuersall, it reacheth not to all times, places and persons of the world, the Gospell by which men are called (as it is cleere from this and other places of Scripture was not reuealed for many generations vnto the Gentiles;
It follows (and from all ages) the next point that is offered from these words (being understood as they have been formerly expounded) is this, that the vocation or calling of men to life everlasting, is not universal, it reaches not to all times, places and Persons of the world, the Gospel by which men Are called (as it is clear from this and other places of Scripture was not revealed for many generations unto the Gentiles;
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but for the point it is cleere by many testimonies of Scripture, that the Gospell was not reuealed to the Gentiles for many ages, it is said, God in times past (that is) before the comming of Christ in the flesh, suffered the Gentiles to walke in their owne wayes.
but for the point it is clear by many testimonies of Scripture, that the Gospel was not revealed to the Gentiles for many ages, it is said, God in times past (that is) before the coming of christ in the Flesh, suffered the Gentiles to walk in their own ways.
Paul preached where Christ was not so much as named according to the prophesie of Isay. 52.14. to whom he was not spoken of, he shall be seene, & that which they had not heard, shall they vnderstand.
Paul preached where christ was not so much as nam according to the prophesy of Saiah 52.14. to whom he was not spoken of, he shall be seen, & that which they had not herd, shall they understand.
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How then can that position & that conclusion, held by some, be true that redemption wrought by Christ is vniuersall in respect of the whole world, that Christ dyed to redeem all generally without exception,
How then can that position & that conclusion, held by Some, be true that redemption wrought by christ is universal in respect of the Whole world, that christ died to Redeem all generally without exception,
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& that some notwithstanding are not saued is through their owne default, because they will not? this position besides the errour of it, in making the sinne of the world death,
& that Some notwithstanding Are not saved is through their own default, Because they will not? this position beside the error of it, in making the sin of the world death,
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and hell stronger then Christ, or at least Gods purpose variable, and subiect to mans will, which are fowle errours, besides this, it cannot stand with the truth of this text,
and hell Stronger then christ, or At least God's purpose variable, and Subject to men will, which Are fowl errors, beside this, it cannot stand with the truth of this text,
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for if redemption bee vniuersall, then must it of necessity bee vniuersally knowen, for otherwise it is no vniuersall benefit, it is a benefit onely to such as know and beleeue it,
for if redemption be universal, then must it of necessity be universally known, for otherwise it is no universal benefit, it is a benefit only to such as know and believe it,
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therefore vniuersall redemption is but a deuice of mans braine, and wee shall finde it to bee but a deceiuing ground of comfort if wee rest vppon this, that Christ dyed for all, and haue no better ground of comfort in time of need, it will faile vs,
Therefore universal redemption is but a device of men brain, and we shall find it to be but a deceiving ground of Comfort if we rest upon this, that christ died for all, and have no better ground of Comfort in time of need, it will fail us,
Let vs come to speake of the Gospell in respect of the time present (but now is made manifest to the Saints) by the word (now) wee are to vnderstand this last age of the world, beginning from the comming of Christ in the flesh,
Let us come to speak of the Gospel in respect of the time present (but now is made manifest to the Saints) by the word (now) we Are to understand this last age of the world, beginning from the coming of christ in the Flesh,
and reaching to his second comming to iudgement, all tne time of the new Testament, which is called by the Apostle, the acceptable time, the time of grace and day of saluation, 2. Corinth. 6.2. and that this word hath this signification and extent, the Apostle makes it most cleere, Rom. 16.26. the Mysterie kept secret since the world began but now is opened, and published among all nations;
and reaching to his second coming to judgement, all tne time of the new Testament, which is called by the Apostle, the acceptable time, the time of grace and day of salvation, 2. Corinth. 6.2. and that this word hath this signification and extent, the Apostle makes it most clear, Rom. 16.26. the Mystery kept secret since the world began but now is opened, and published among all Nations;
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That ignorance of the Gospell now vnder the gospell, and in the time of the new Testament, in such as bee of yeeres and discretion (for of infants knowledge it not required, they being children of beleeuing parents, haue, title to Christ by the tenour of the couenant of grace I will be thy God,
That ignorance of the Gospel now under the gospel, and in the time of the new Testament, in such as bee of Years and discretion (for of Infants knowledge it not required, they being children of believing Parents, have, title to christ by the tenor of the Covenant of grace I will be thy God,
The Apostle saith in the verse before, that hee did approoue himselfe to euery mans conscience in the sight of God, in the manifest declaration of the truth of the Gospell,
The Apostle Says in the verse before, that he did approve himself to every men conscience in the sighed of God, in the manifest declaration of the truth of the Gospel,
In whom the God of this world the Diuell, hath blinded the mindes (that is) of the Infidels, that the light of the glorious gospell of Christ, which is the image of God, should not shine vnto them.
In whom the God of this world the devil, hath blinded the minds (that is) of the Infidels, that the Light of the glorious gospel of christ, which is the image of God, should not shine unto them.
Hence it is most cleere, that ignorance of the gospell in such as ought to know it, is a fearefull signe, it shewes not onely want of grace and sanctification but that God euen now sits in iudgement vpon such persons,
Hence it is most clear, that ignorance of the gospel in such as ought to know it, is a fearful Signen, it shows not only want of grace and sanctification but that God even now sits in judgement upon such Persons,
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and hath begun to make knowen their reprobation and finall perdition, and let this bee thought on by all such as are ignorant of the doctrine of the Gospell, and yet ought to know it,
and hath begun to make known their reprobation and final perdition, and let this be Thought on by all such as Are ignorant of the Doctrine of the Gospel, and yet ought to know it,
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and giue sentence against themselues, that they want grace, and are in a fearefull condition, howsoeuer ignorance might before the manifestation of the Gospell, excuse from so great sinne,
and give sentence against themselves, that they want grace, and Are in a fearful condition, howsoever ignorance might before the manifestation of the Gospel, excuse from so great sin,
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yea, it argues that Gods wrath and vengeance hath taken hold on such persons; many will bee ready to exempt themselues from this fearefull condition, and I doubt not,
yea, it argues that God's wrath and vengeance hath taken hold on such Persons; many will be ready to exempt themselves from this fearful condition, and I doubt not,
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that the more knowledge wee haue, and the neerer wee come to saluation, the more wee ought to answer it is holinesse, considering the season sayth the Apostle it is now time that wee should arise from sleepe,
that the more knowledge we have, and the nearer we come to salvation, the more we ought to answer it is holiness, considering the season say the Apostle it is now time that we should arise from sleep,
If men that know the doctrin of the Gospell walke in gluttony, drunkennes, chambering, wantonnesse, strife, contention & malice &c. it argues that the vaines of spirituall life are frozen vppe in them,
If men that know the Doctrine of the Gospel walk in gluttony, Drunkenness, chambering, wantonness, strife, contention & malice etc. it argues that the Veins of spiritual life Are frozen up in them,
and why? because they knew not the doctrine of the Gospell? No, but because they did not obey the trueth of the Gospell, Christ beeing in liuely and euident manner preached vnto them,
and why? Because they knew not the Doctrine of the Gospel? No, but Because they did not obey the truth of the Gospel, christ being in lively and evident manner preached unto them,
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as if hee had beene crucified among them, where the Apostle doth giue vs to vnderstand, that if the doctrine of saluation by Christ bee plainely deliuered,
as if he had been Crucified among them, where the Apostle does give us to understand, that if the Doctrine of salvation by christ be plainly Delivered,
and vppon the deliuery of it, vnderstood and knowen, and yet not obeyed, not answered, in faith and repentance, according to knowledge, such persons as so vnderstand and know it, are foolish and bewitched by some enchantment, they are deluded by some secret operation and working of the Diuell.
and upon the delivery of it, understood and known, and yet not obeyed, not answered, in faith and Repentance, according to knowledge, such Persons as so understand and know it, Are foolish and bewitched by Some enchantment, they Are deluded by Some secret operation and working of the devil.
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VER. 27. To whom God would make knowen, what is the riches of this glorious mystery among the Gentiles, which riches is Christ in you, the hope of glory.
VER. 27. To whom God would make known, what is the riches of this glorious mystery among the Gentiles, which riches is christ in you, the hope of glory.
In this verse the Apostle doth further set out the manifestation of the Gospell to the Saints, by the efficient cause of it, (namely) the will of God in the first words, to whom God would make known,
In this verse the Apostle does further Set out the manifestation of the Gospel to the Saints, by the efficient cause of it, (namely) the will of God in the First words, to whom God would make known,
as spoken of the riches of glory laid vp in heauen, the Apostle doth explain himselfe in the words following, which riches is Christ in you the hope of glory.
as spoken of the riches of glory laid up in heaven, the Apostle does explain himself in the words following, which riches is christ in you the hope of glory.
And first of the efficient cause of the manifestation of the Gospell to the Saints (To whom God would make knowen) the will of God is one and the same without diuision and distinction;
And First of the efficient cause of the manifestation of the Gospel to the Saints (To whom God would make known) the will of God is one and the same without division and distinction;
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but for our vnderstanding, it is by Diuines distinguished into the will of his good pleasure, and his will reuealed in his word, the rule of faith and obedience, wee are heere to vnderstand the will of his good pleasure according to that of our Sauiour, Mat. 11.26.
but for our understanding, it is by Divines distinguished into the will of his good pleasure, and his will revealed in his word, the Rule of faith and Obedience, we Are Here to understand the will of his good pleasure according to that of our Saviour, Mathew 11.26.
when therefore the Apostle saith, to whom God would make known, his meaning is to whom God according to the good pleasure of his will would make knowen.
when Therefore the Apostle Says, to whom God would make known, his meaning is to whom God according to the good pleasure of his will would make known.
We are heere to marke that the Apostle is not content to say that the Mystery of the Gospell now in the time of the new Testament is opened and made manifest to the faithfull sanctified by the Spirit of Christ,
We Are Here to mark that the Apostle is not content to say that the Mystery of the Gospel now in the time of the new Testament is opened and made manifest to the faithful sanctified by the Spirit of christ,
yet none come truely to vnderstand and know it, but onely such as according to the good pleasure of God, are by him enlightned ▪ onely they to whom it pleaseth God to make it knowen,
yet none come truly to understand and know it, but only such as according to the good pleasure of God, Are by him enlightened ▪ only they to whom it Pleases God to make it known,
and for this cause Paul prayed for the Ephesians, that the Spirit of wisedome and reuelation might bee giuen them, that the eyes of their vnderstanding might bee lightned, that they might knowe what the hope is of his calling,
and for this cause Paul prayed for the Ephesians, that the Spirit of Wisdom and Revelation might be given them, that the eyes of their understanding might be lightened, that they might know what the hope is of his calling,
and what the riches of his glorious inheritance is in the Saints Ephes. 1.17.18. and hence it is, that the Apostle sayth, 2. Cor. 4.6. that God by the same almighty power whereby he brought light out of darknesse at the first creation of all things, doth shine in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ.
and what the riches of his glorious inheritance is in the Saints Ephesians 1.17.18. and hence it is, that the Apostle say, 2. Cor. 4.6. that God by the same almighty power whereby he brought Light out of darkness At the First creation of all things, does shine in our hearts to give the Light of the knowledge of the glory of God in the face of Iesus christ.
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Vnlesse it please God to open our eyes, to see the secrets of the Gospell, we are like the two disciples, Luk. 24. that went with Christ to Emaus, walked and talked with him and yet knew him not;
Unless it please God to open our eyes, to see the secrets of the Gospel, we Are like the two Disciples, Luk. 24. that went with christ to Emaus, walked and talked with him and yet knew him not;
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and their is reason for it, because indeed it is the prerogatiue God doth reserue peculiar to himselfe, to make men vnderstand and know the doctrine of the word and Gospell,
and their is reason for it, Because indeed it is the prerogative God does reserve peculiar to himself, to make men understand and know the Doctrine of the word and Gospel,
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it remains then a truth that the cleere light of the gospell doth inlighten none but such as it pleaseth God to illuminate, the consideration of this may in some sort arme & strengthen vs against offence,
it remains then a truth that the clear Light of the gospel does inlighten none but such as it Pleases God to illuminate, the consideration of this may in Some sort arm & strengthen us against offence,
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& may teach vs not to bee offended, nor to stumble at it because now in the cleere light of the gospell, all are not reformed as they ought to be, & because where the word is truly preached, there some continue in their hardnes & sin,
& may teach us not to be offended, nor to Stumble At it Because now in the clear Light of the gospel, all Are not reformed as they ought to be, & Because where the word is truly preached, there Some continue in their hardness & since,
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and it is giuen at his good pleasure and though the preachers of the gospell, should with Paul wish themselues separated from Christ for the winning of men,
and it is given At his good pleasure and though the Preachers of the gospel, should with Paul wish themselves separated from christ for the winning of men,
neuer man did or shall preach with like holinesse and power, were al reformed that heard him? nay were his own disciples throughly reformed as they ought? no surely, our Sauiour doth often iustly reproue their want of faith,
never man did or shall preach with like holiness and power, were all reformed that herd him? nay were his own Disciples thoroughly reformed as they ought? no surely, our Saviour does often justly reprove their want of faith,
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for doing with his owne as pleaseth him, & to quarrell with the spirit of God for blowing where hee listeth which is fearefull if it be not duly cosidered.
for doing with his own as Pleases him, & to quarrel with the Spirit of God for blowing where he lists which is fearful if it be not duly considered.
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and yet remaine in their naturall blindnesse, wee shall find that we haue great cause to magnifie the great goodnes of God towards vs, not onely in giuing vnto vs his gospell,
and yet remain in their natural blindness, we shall find that we have great cause to magnify the great Goodness of God towards us, not only in giving unto us his gospel,
but a double blessing is it to haue vnderstanding harts giuen vs, harts moued & yeelding to the truth of the gospel, euery one that hath this blessing vouchsafed may iustly breake out & say, Lord what am I that thou shouldst shew mee such mercy, I was borne and brought forth in sinne as other men, I haue multiplied & enlarged my sinnes, both before knowledge & since, my vnthankfulnes is great, my vnworthines greater,
but a double blessing is it to have understanding hearts given us, hearts moved & yielding to the truth of the gospel, every one that hath this blessing vouchsafed may justly break out & say, Lord what am I that thou Shouldst show me such mercy, I was born and brought forth in sin as other men, I have multiplied & enlarged my Sins, both before knowledge & since, my unthankfulness is great, my unworthiness greater,
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Come we to the commendation of the mystery of the Gospell in the next words (what is the riches of this glorious mystery) the wordes are, what is the riches of the glory of this mystery, the word (riches) is metaphoricall borrowed from outward good things, and doth heere signifie plenty and aboundance of glory:
Come we to the commendation of the mystery of the Gospel in the next words (what is the riches of this glorious mystery) the words Are, what is the riches of the glory of this mystery, the word (riches) is metaphorical borrowed from outward good things, and does Here signify plenty and abundance of glory:
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the Apostle speaking of the admirable depth of Gods iudgements, breakes out on this manner, O the deepenes of the riches both of the wisedome and knowledge of God,
the Apostle speaking of the admirable depth of God's Judgments, breaks out on this manner, Oh the deepens of the riches both of the Wisdom and knowledge of God,
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and thus he calls the vnspeakeable bountifulnesse of God, the riches of his bountifulnes, (of the glory) (that is) of the excellency of this mystery, both in it selfe,
and thus he calls the unspeakable bountifulness of God, the riches of his bountifulness, (of the glory) (that is) of the excellency of this mystery, both in it self,
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& in regard of the effect making excellent, thus then are these words to bee conceiued, what is the exceeding great & abundant excellency of this mystery in it selfe,
& in regard of the Effect making excellent, thus then Are these words to be conceived, what is the exceeding great & abundant excellency of this mystery in it self,
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That as many as are truely enlightned by the Spirit of God in the knowledge of the Gospell, they know more then the truth and the story of the Gospell.
That as many as Are truly enlightened by the Spirit of God in the knowledge of the Gospel, they know more then the truth and the story of the Gospel.
God doth make knowne to his Saints the riches and the glory of the Gospell, the good, the excellent, the sweet and comfortable things of the gospell, they know the Gospell as rich men may be said truly to know their riches when they know them in the vse and comfort of them,
God does make known to his Saints the riches and the glory of the Gospel, the good, the excellent, the sweet and comfortable things of the gospel, they know the Gospel as rich men may be said truly to know their riches when they know them in the use and Comfort of them,
so they that are truly enlightned know the gospell in the right vse of it, in the sweet & excellent comfort of it, touching remission of their sins, peace of conscience, adoption through Christ, ioy in the holy ghost, Ephes. 1.18.
so they that Are truly enlightened know the gospel in the right use of it, in the sweet & excellent Comfort of it, touching remission of their Sins, peace of conscience, adoption through christ, joy in the holy ghost, Ephesians 1.18.
The reason of this truth is giuen by the Apostle. 1. Cor. 2.9.10.11 12. and it stands thus, God giues to his Saints his Spirit, the Spirit reueales vnto them the Secrets of the Lord, not onely generall things knowne by the common gift of illumination,
The reason of this truth is given by the Apostle. 1. Cor. 2.9.10.11 12. and it Stands thus, God gives to his Saints his Spirit, the Spirit reveals unto them the Secrets of the Lord, not only general things known by the Common gift of illumination,
Now because euery one will bee ready to assume this to himselfe that he finds the sweetnes of the Gospell, some rule of direction is needfull that in this case wee deceiue not our selues, we are therefore to know that then we find the sweetnesse of the Gospell,
Now Because every one will be ready to assume this to himself that he finds the sweetness of the Gospel, Some Rule of direction is needful that in this case we deceive not our selves, we Are Therefore to know that then we find the sweetness of the Gospel,
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and especially when wee find the comfort of it in time of trouble and distresse, for the most wicked will seeme to find comfort in the Gospell in time of health and prosperity,
and especially when we find the Comfort of it in time of trouble and distress, for the most wicked will seem to find Comfort in the Gospel in time of health and Prosperity,
The next thing we haue to marke from these words is, that the excellency of the Gospell is layd before vs vnder the termes of riches and glory, two things much affected,
The next thing we have to mark from these words is, that the excellency of the Gospel is laid before us under the terms of riches and glory, two things much affected,
Hence we may take vp this conclusion, that looke what things the world hath in it to satisfie the desires of worldly minded men, and to giue them comfort and contentment the same or rather more excellent things hath the Gospell, in as much as heauenly things are aboue earthly comforts and contentments,
Hence we may take up this conclusion, that look what things the world hath in it to satisfy the Desires of worldly minded men, and to give them Comfort and contentment the same or rather more excellent things hath the Gospel, in as much as heavenly things Are above earthly comforts and contentment's,
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euen all the treasures of grace and glory, hence it is that Salomon brings in wisedom (that is) the wisedome of the Father Christ Iesus, Pro. 8.18. saying riches and honour are with mee, euen durable riches and righteousnesse.
even all the treasures of grace and glory, hence it is that Solomon brings in Wisdom (that is) the Wisdom of the Father christ Iesus, Pro 8.18. saying riches and honour Are with me, even durable riches and righteousness.
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and not to think basely of the Gospell, because it is offered and brought vnto vs in earthen vessels, weake, frayle, miserable and mortall men as the Apostle saith, 2. Cor. 4. we must know that the excellency of the Gospell dependeth not vpon any thing out of it selfe,
and not to think basely of the Gospel, Because it is offered and brought unto us in earthen vessels, weak, frail, miserable and Mortal men as the Apostle Says, 2. Cor. 4. we must know that the excellency of the Gospel dependeth not upon any thing out of it self,
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as it was Luke. 2. who brought tydings of it to the shepheards, neither doth the vnworthinesse of him that is the bringer, any thing diminish or detract from the excellency of the Gospell it selfe, which is a thing that some in these dayes doe stumble at,
as it was Lycia. 2. who brought tidings of it to the shepherds, neither does the unworthiness of him that is the bringer, any thing diminish or detract from the excellency of the Gospel it self, which is a thing that Some in these days do Stumble At,
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and thinke that if the messenger bee stained with any spot or crime, then they ought not to receiue the word of the Gospell at his hand, it were to be wished indeed that all the Ministers of the Gospell,
and think that if the Messenger be stained with any spot or crime, then they ought not to receive the word of the Gospel At his hand, it were to be wished indeed that all the Ministers of the Gospel,
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as they are called Angels, had Angelicall purity, but let vs take heed, wee fasten not that vnworthinesse that is found vpon the heauenly and excellent mystery of the Gospell, that we esteeme not that more or lesse excellent, according to the condition of him that brings it, in common reason we know it is absurd to make the truth or goodnes of the message depend vpon the quality of the messenger, we will with gladnes receiue good newes,
as they Are called Angels, had Angelical purity, but let us take heed, we fasten not that unworthiness that is found upon the heavenly and excellent mystery of the Gospel, that we esteem not that more or less excellent, according to the condition of him that brings it, in Common reason we know it is absurd to make the truth or Goodness of the message depend upon the quality of the Messenger, we will with gladness receive good news,
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or that we are sure concernes our good whosoeuer brings it, and shall wee then refuse the glad tydings and comfort of the Gospell for the fault of those that bring it, we are to try the spirits and doctrines of men,
or that we Are sure concerns our good whosoever brings it, and shall we then refuse the glad tidings and Comfort of the Gospel for the fault of those that bring it, we Are to try the spirits and doctrines of men,
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because it brings with it wealth, peace and prosperity, for so to loue it, is to verifie the Diuels argument against Iob, that as hee sayd, Iob feared God because of his plenty of outward things,
Because it brings with it wealth, peace and Prosperity, for so to love it, is to verify the Devils argument against Job, that as he said, Job feared God Because of his plenty of outward things,
but for our selues because it brings aduantage, because it brings things pleasing or profitable vnto vs. Some may say how shall we know we loue the gospell for it selfe in the midst of plenty and aboundance of outward things.
but for our selves Because it brings advantage, Because it brings things pleasing or profitable unto us some may say how shall we know we love the gospel for it self in the midst of plenty and abundance of outward things.
We loue the gospell in the middest of plenty and abundance of outward things, when notwithstanding our plenty, our thoughts euer run vpon the comforts of the Gospell,
We love the gospel in the midst of plenty and abundance of outward things, when notwithstanding our plenty, our thoughts ever run upon the comforts of the Gospel,
That the gospell is not onely of great excellency in it selfe, but doth make all true pofessours of it most excellent and glorious, Prou. the 4.8: saith the wise man, exalt wisdome, and she shall exalt thee, she shal bring thee to honor:
That the gospel is not only of great excellency in it self, but does make all true pofessours of it most excellent and glorious, Prou. the 4.8: Says the wise man, exalt Wisdom, and she shall exalt thee, she shall bring thee to honour:
yea fellow heires with him of heauen, & giues them right and title to that crowne of glory, the righteous Lord hath laid vp for all that loue his appearance, it is therefore a cleare trueth that the Gospell makes all true professors of it most excellent and glorious,
yea fellow Heirs with him of heaven, & gives them right and title to that crown of glory, the righteous Lord hath laid up for all that love his appearance, it is Therefore a clear truth that the Gospel makes all true professors of it most excellent and glorious,
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if thou bee a true professour of it, it will enrich thee with such glory as all the worlde is not able to afford, it will make thee, not onely gracious and glorious in the sight of God, good Angels,
if thou be a true professor of it, it will enrich thee with such glory as all the world is not able to afford, it will make thee, not only gracious and glorious in the sighed of God, good Angels,
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Glory is euer an vndeuided companion of goodnes, as shame is of sinne, and what greater goodnes then truly to embrace the Gospel, it is worthy obseruation that we find, yeelded as the reason why such as are rayled vpon for the name of Christ, are blessed, 1. Pet. 4.14. because the spirit of glory and of God resteth vpon them.
Glory is ever an undivided Companion of Goodness, as shame is of sin, and what greater Goodness then truly to embrace the Gospel, it is worthy observation that we find, yielded as the reason why such as Are railed upon for the name of christ, Are blessed, 1. Pet. 4.14. Because the Spirit of glory and of God rests upon them.
though poore Naboth, 1. King. 21, might seeme to haue all credit and good name quite taken away for euer, being accused, conuicted and executed for no lesse then high treason and blasphemy,
though poor Naboth, 1. King. 21, might seem to have all credit and good name quite taken away for ever, being accused, convicted and executed for no less then high treason and blasphemy,
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yet the Lord who knew his innocency hath cleared him, and in stead of a momentany shame suffred by him, hath giuen him an honorable name, standing vpon perpetuall record to all succeeding ages.
yet the Lord who knew his innocency hath cleared him, and in stead of a momentany shame suffered by him, hath given him an honourable name, standing upon perpetual record to all succeeding ages.
but euen in this world is truly to embrace the Gospell, and if any thinke to make himselfe excellent and glorious by any other thing, let him know the Lord will disappoint him of his purpose,
but even in this world is truly to embrace the Gospel, and if any think to make himself excellent and glorious by any other thing, let him know the Lord will disappoint him of his purpose,
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and do not also embrace the Gospell brought by them, let such a man be sure the Lord wil frustrate and make void his intention, looke vpon the example of Herod, Marke 6.20.
and do not also embrace the Gospel brought by them, let such a man be sure the Lord will frustrate and make void his intention, look upon the Exampl of Herod, Mark 6.20.
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yea the Lord doth inwardly imprint in the hearts of such their owne damnation, in that they can witnes with themselues, they obey not them in the doctrine of the Gospell, whom they doe approue for the grace of God, that is in them, let this be thought on,
yea the Lord does inwardly imprint in the hearts of such their own damnation, in that they can witness with themselves, they obey not them in the Doctrine of the Gospel, whom they do approve for the grace of God, that is in them, let this be Thought on,
and let as many as desire to be truly excellent and glorious in the sight of God and of men and Angells, bee stirred vp in trueth and sincerity of hart to imbrace the Gospell,
and let as many as desire to be truly excellent and glorious in the sighed of God and of men and Angels, be stirred up in truth and sincerity of heart to embrace the Gospel,
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for so doing they shall be had in an euerlasting remembrance as saith the Psalmist Psal. 112.6. yea God will then vndertake the protection of their names, and will preserue them as their owne saluation;
for so doing they shall be had in an everlasting remembrance as Says the Psalmist Psalm 112.6. yea God will then undertake the protection of their names, and will preserve them as their own salvation;
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it followeth (among the Gentiles) (that is) among all nations of the world besides the Iewes, this doth shew that God doth not reueale his Gospell, according to foreseene merits, he in the time appointed by himselfe made knowne the riches of the glorious mistery of the Gospell, to the Gentiles lying in darknes and grosse ignorance yea without God in the world as the Apostle saith, Ephes. 2.12.
it follows (among the Gentiles) (that is) among all Nations of the world beside the Iewes, this does show that God does not reveal his Gospel, according to foreseen merits, he in the time appointed by himself made known the riches of the glorious mystery of the Gospel, to the Gentiles lying in darkness and gross ignorance yea without God in the world as the Apostle Says, Ephesians 2.12.
to 54. and ioyne to this that of Ezechiel 16. from 3. to 7. wee shall easily yeeld to this trueth, that the Lord doth not call to saluation and reueale his truth,
to 54. and join to this that of Ezechiel 16. from 3. to 7. we shall Easily yield to this truth, that the Lord does not call to salvation and reveal his truth,
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for any merit foreseene, it is the error of the Papists, who hold the election of God, and consequently, the reuelation of his truth, to bee for merit foreseene, wee are to renounce this as a grosse error,
for any merit foreseen, it is the error of the Papists, who hold the election of God, and consequently, the Revelation of his truth, to be for merit foreseen, we Are to renounce this as a gross error,
and containe also a fourth argument to perswade the Colossians to continue in the faith, the argument is from the matter and substance of the Gospell, that the matter and substance of the Gospell,
and contain also a fourth argument to persuade the colossians to continue in the faith, the argument is from the matter and substance of the Gospel, that the matter and substance of the Gospel,
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that is the purpose and drift of the Apostle in these words, and of the beginning of the next verse, whom wee preach the wordes are (which is Christ in you the hope of glory) the worde (which) doth plainely shew in the originall to what it hath relation (namely) to riches,
that is the purpose and drift of the Apostle in these words, and of the beginning of the next verse, whom we preach the words Are (which is christ in you the hope of glory) the word (which) does plainly show in the original to what it hath Relation (namely) to riches,
and so the worde (Riches) may very well bee supplied (Christ in you) for the better conceauing of these wordes, wee must vnderstand that Christ his beeing in vs, is not locall or corporall, but spirituall and supernaturall.
and so the word (Riches) may very well be supplied (christ in you) for the better conceiving of these words, we must understand that christ his being in us, is not local or corporal, but spiritual and supernatural.
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and we to him, and wee finde Christ his beeing in vs expressed in Scripture on this manner, that he dwelleth in vs by his spirit, 1. Iohn 2 27. and againe by Faith, Ephes. 3.17. and that we mistake not Christ his being in vs, we must know further, that the Spirit of Christ is in vs, not in essence and substance;
and we to him, and we find christ his being in us expressed in Scripture on this manner, that he dwells in us by his Spirit, 1. John 2 27. and again by Faith, Ephesians 3.17. and that we mistake not christ his being in us, we must know further, that the Spirit of christ is in us, not in essence and substance;
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Which riches is Christ being in you by the apprehension of Faith, and by the operation of the Spirit of Christ by whom we certainely looke for glory in heauen.
Which riches is christ being in you by the apprehension of Faith, and by the operation of the Spirit of christ by whom we Certainly look for glory in heaven.
& differing only in degree of perfection, then should Christ haue bin reuealed in the Law which is false, the Law neuer knew Christ nor faith in Christ, the mediator, God & man;
& differing only in degree of perfection, then should christ have been revealed in the Law which is false, the Law never knew christ nor faith in christ, the Mediator, God & man;
the Apostle heer makes Christ the substance of the Gospell, and therein placeth the riches and excellency of the Gospell, which indeede were no preferment at all,
the Apostle her makes christ the substance of the Gospel, and therein places the riches and excellency of the Gospel, which indeed were no preferment At all,
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and mistake this conclusion it may be vnderstood as fauouring and giuing allowance and strength to a Popish opinion, (namely) this, that Christ is a Sauiour in vs, by communicating and giuing merit to our workes,
and mistake this conclusion it may be understood as favouring and giving allowance and strength to a Popish opinion, (namely) this, that christ is a Saviour in us, by communicating and giving merit to our works,
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and making them meritorious as the Papists teach, this indeed is to make Christ not an absolute and perfect Sauiour by himselfe as wee are taught Hebrewes 7.25.
and making them meritorious as the Papists teach, this indeed is to make christ not an absolute and perfect Saviour by himself as we Are taught Hebrews 7.25.
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euen in Christ himselfe, when therefore I say to whomsoeuer Christ is a Sauiour, hee is not a Sauiour altogether, out of himselfe, my meaning is according to the trueth of the word of God, that hee is a Sauiour vnto him, not onely by the merite of his death and obedience, procuring pardon of sinne,
even in christ himself, when Therefore I say to whomsoever christ is a Saviour, he is not a Saviour altogether, out of himself, my meaning is according to the truth of the word of God, that he is a Saviour unto him, not only by the merit of his death and Obedience, procuring pardon of sin,
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and right to life eternall, but also by his efficacy by his effectuall working in him by his Spirite, working faith in his heart to apprehend his merite,
and right to life Eternal, but also by his efficacy by his effectual working in him by his Spirit, working faith in his heart to apprehend his merit,
and purging his heart from corruption, and turning it from sinne to God, and for proofe of this wee haue some pregnant places of Scripture Titus 2.14 saith the Apostle, Christ gaue himselfe for vs, that hee might redeeme vs from all iniquity,
and purging his heart from corruption, and turning it from sin to God, and for proof of this we have Some pregnant places of Scripture Titus 2.14 Says the Apostle, christ gave himself for us, that he might Redeem us from all iniquity,
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as with a lambe vndefiled, and without spot, from what? from our vaine conuersation, saith the Apostle, whence it is cleere, that Christ is a redeemer of men, not onely from deserued condemnation,
as with a lamb undefiled, and without spot, from what? from our vain Conversation, Says the Apostle, whence it is clear, that christ is a redeemer of men, not only from deserved condemnation,
and so a redeemer out of themselues, but euen in them by the operatiō of his spirit redeeming, that is, freeing & deliuering them from the corruption of sin,
and so a redeemer out of themselves, but even in them by the operation of his Spirit redeeming, that is, freeing & delivering them from the corruption of since,
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most men imagine Christ to be their Sauiour, but altogether out of themselues, and heerein doth the Deuill take aduantage vpon our doctrine, the doctrine taught in our Church, that in the matter of iustification in Gods sight,
most men imagine christ to be their Saviour, but altogether out of themselves, and herein does the devil take advantage upon our Doctrine, the Doctrine taught in our Church, that in the matter of justification in God's sighed,
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heereupon doth the Deuill take the hint, and delude many thousands, perswading them it is sufficient if they beleeue or rather fancy to themselues, that they are iustified and also saued by the merit of Christ, by Christ a Sauiour altogether out of themselues,
hereupon does the devil take the hint, and delude many thousands, persuading them it is sufficient if they believe or rather fancy to themselves, that they Are justified and also saved by the merit of christ, by christ a Saviour altogether out of themselves,
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and seeke for that only in Christ, & rest only on him for that, but we must also find Christ in vs by the work of his Spirit applying his merit to our iustification,
and seek for that only in christ, & rest only on him for that, but we must also find christ in us by the work of his Spirit applying his merit to our justification,
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and in vs by the efficacy of his Spirit, and to stirre vs vp to labour for this, know it for a truth, that we can neuer haue assurance that Christ hath saued vs by his merits till wee find he hath in some measure also wrought in vs,
and in us by the efficacy of his Spirit, and to stir us up to labour for this, know it for a truth, that we can never have assurance that christ hath saved us by his merits till we find he hath in Some measure also wrought in us,
If vpon examination we find not Christ in vs, it seales vp a fearefull conclusion (namely) this, that wee are yet in the state of damnation, let as many as tender their owne saluation, thinke vpon it,
If upon examination we find not christ in us, it Seals up a fearful conclusion (namely) this, that we Are yet in the state of damnation, let as many as tender their own salvation, think upon it,
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That as many as haue a true hope of eternal life, they haue it vpon this ground, that Christ is in them apprehended by faith dwelling in them by his spirit, no man can truly hope for life and saluation vnlesse Christ be in him.
That as many as have a true hope of Eternal life, they have it upon this ground, that christ is in them apprehended by faith Dwelling in them by his Spirit, no man can truly hope for life and salvation unless christ be in him.
Let this serue to discouer to wicked persons who liue in their ignorance and sinne, their folly, they commonly promise to themselues happinesse, life and saluation,
Let this serve to discover to wicked Persons who live in their ignorance and sin, their folly, they commonly promise to themselves happiness, life and salvation,
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for what (I beseech you) is this but to thinke that death and the pangs of it are appointed for the begetting of true hope in them which is all one as if theeues and other malefactours should thinke the day of assises were appointed for their preferment,
for what (I beseech you) is this but to think that death and the pangs of it Are appointed for the begetting of true hope in them which is all one as if thieves and other malefactors should think the day of assizes were appointed for their preferment,
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it is able to shake their hearts, that if any man who walketh on in a course of sinne, blesse himselfe and promise himselfe peace and happinesse, hope and comfort, the Lord hath said in expresse words, he will not be mercifull to that man,
it is able to shake their hearts, that if any man who walks on in a course of sin, bless himself and promise himself peace and happiness, hope and Comfort, the Lord hath said in express words, he will not be merciful to that man,
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The Apostle in this verse doth first affirme that the subiect of his and of the other Apostles preaching was Christ (whome wee preach) then hee doth further branch and and deuide his preaching into two heads, videlicet: Admonition and Instruction. Admonishing and teaching,
The Apostle in this verse does First affirm that the Subject of his and of the other Apostles preaching was christ (whom we preach) then he does further branch and and divide his preaching into two Heads, videlicet: Admonition and Instruction. Admonishing and teaching,
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and hee doth amplifie both these by the common obiect of them, (euery man) and againe his instructing of euery man by the matter of it (namely) (wisedome) and that true and perfect wisedome, (in all wisedom) then he subioynes the end of his preaching,
and he does amplify both these by the Common Object of them, (every man) and again his instructing of every man by the matter of it (namely) (Wisdom) and that true and perfect Wisdom, (in all Wisdom) then he subioynes the end of his preaching,
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That the matter of true preaching is Christ Iesus, and one speciall note by which we may know doctrine deliuered to bee sound and good, is this, that it sets out vnto vs Christ Iesus with all due respect of his glory in the worke of redemption,
That the matter of true preaching is christ Iesus, and one special note by which we may know Doctrine Delivered to be found and good, is this, that it sets out unto us christ Iesus with all due respect of his glory in the work of redemption,
as if hee had beene crucified among them, and S. Iohn, 1. Ioh. 4.1. teaching vs not to beleeue euery spirit, but to trye the spirits and doctrines of men whether they be of God or no.
as if he had been Crucified among them, and S. John, 1. John 4.1. teaching us not to believe every Spirit, but to try the spirits and doctrines of men whither they be of God or no.
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And by this I might shew the error of many points of popish doctrine, as their making Christ a Sauiour in vs by communicating merit to our workes, their mingling of his bloud with the bloud of the martyrs, in way of satisfaction for sinne, their ioyning with him intercession of Angells and Saints,
And by this I might show the error of many points of popish Doctrine, as their making christ a Saviour in us by communicating merit to our works, their mingling of his blood with the blood of the Martyrs, in Way of satisfaction for sin, their joining with him Intercession of Angels and Saints,
and Propheticall office of Christ, and so teach not sound doctrine, but I passe from them to the next wordes (admonishing) the originall worde (admonishing) doth signifie propounding some thing that is amisse to the mind to be thought on, and to be corrected and aamended,
and Prophetical office of christ, and so teach not found Doctrine, but I pass from them to the next words (admonishing) the original word (admonishing) does signify propounding Some thing that is amiss to the mind to be Thought on, and to be corrected and aamended,
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and reprouing for the same, and teaching (that is) instructing euery one in the truth, what hee is to hould and beleeue (in all wisedome) that is, in true and perfect wisedome, it is vsuall in Scripture to put the note of vniuersality (all) to note excellency and perfection,
and reproving for the same, and teaching (that is) instructing every one in the truth, what he is to hold and believe (in all Wisdom) that is, in true and perfect Wisdom, it is usual in Scripture to put the note of universality (all) to note excellency and perfection,
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Heere first we are to mark the order of the words of the Apostle, hee sets admonition before teaching, admonishing euery man teaching, hence ariseth this conclusion.
Here First we Are to mark the order of the words of the Apostle, he sets admonition before teaching, admonishing every man teaching, hence arises this conclusion.
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and then instructed how to come out of it, and in this order of teaching hath Christ himselfe gone before vs, Iohn 4. hee first shewed the woman of Samaria her sinne, that she liued in adultery before he taught her that he was the Messiah,
and then instructed how to come out of it, and in this order of teaching hath christ himself gone before us, John 4. he First showed the woman of Samaria her sin, that she lived in adultery before he taught her that he was the Messiah,
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& what she was to hold and beleeue touching him, we may obserue it in the sermon of Peter, Acts. 2. hee first laide before the Iewes their sinne, that they had slaine the Lord Iesus,
& what she was to hold and believe touching him, we may observe it in the sermon of Peter, Acts. 2. he First laid before the Iewes their sin, that they had slain the Lord Iesus,
The vse of this doctrine (besides the method that concernes teachers) is this, it may serue as a rule of triall, wherby hearers of the word may try whether they haue truely profited by the preaching of the worde or no, they may know by this,
The use of this Doctrine (beside the method that concerns Teachers) is this, it may serve as a Rule of trial, whereby hearers of the word may try whither they have truly profited by the preaching of the word or no, they may know by this,
but they were first truly humbled by it, it is a preposterous and disordered course of learning to learne as some doe, that mercy and saluation comes by Christ,
but they were First truly humbled by it, it is a preposterous and disordered course of learning to Learn as Some do, that mercy and salvation comes by christ,
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for though it cannot bee denied, but that Gods free grace and mercy is the foundation of true repentance, repentance following Faith, not onely in time,
for though it cannot be denied, but that God's free grace and mercy is the Foundation of true Repentance, Repentance following Faith, not only in time,
but in the order of nature, yet first must the heart bee mollified, and by godly sorrow made pliable and fitte to receiue Gods grace, otherwise it will not enter, the fallow ground of the heart, must first be plowed,
but in the order of nature, yet First must the heart be mollified, and by godly sorrow made pliable and fit to receive God's grace, otherwise it will not enter, the fallow ground of the heart, must First be plowed,
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happily they haue had by a generall sight and sence of sinne, wrought by the word or iudgements of God, some light and vanishing touch of conscience, causing them to send foorth a naturall sigh or sob,
happily they have had by a general sighed and sense of sin, wrought by the word or Judgments of God, Some Light and vanishing touch of conscience, causing them to send forth a natural sighs or sob,
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and will needes bee graced with the highest degree of repentance, at the first, euen true conuersion and turning from sinne to God, which is a thing impossible,
and will needs be graced with the highest degree of Repentance, At the First, even true conversion and turning from sin to God, which is a thing impossible,
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if we will be saued, we must know that godly sorrow for sinne is necessary, wee must euery one drinke his measure of that cup, we must first bee schooled by the Law,
if we will be saved, we must know that godly sorrow for sin is necessary, we must every one drink his measure of that cup, we must First be schooled by the Law,
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and feele the sharpe rod of that schoole master, before we can come to be good schollers in the school of Christ, let euery one by this examine how he hath profited by the hearing of the word.
and feel the sharp rod of that school master, before we can come to be good Scholars in the school of christ, let every one by this examine how he hath profited by the hearing of the word.
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We are in the place to marke, the Apostle sayth admonishing euery man &c. that which hence followeth is this, That the word preached admonishing and instructing teacheth all and euery one, of what calling, sexe, state or condition soeuer they be,
We Are in the place to mark, the Apostle say admonishing every man etc. that which hence follows is this, That the word preached admonishing and instructing Teaches all and every one, of what calling, sex, state or condition soever they be,
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and so ought to be heard and receiued, whether it promise mercy, or threaten iudgement, we are to make vse of it to our selues particularly, it is commonly seene,
and so ought to be herd and received, whither it promise mercy, or threaten judgement, we Are to make use of it to our selves particularly, it is commonly seen,
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because hee would not haue it thought, that the word came so neere him, who so thus hardeneth his heart, may iustly feare, that heereafter hee cannot repent, they goe together, Rom. 2.5. after thine hardnesse and heart that cannot repent, and so hee shall heape vp wrath against the day of wrath.
Because he would not have it Thought, that the word Come so near him, who so thus Hardeneth his heart, may justly Fear, that hereafter he cannot Repent, they go together, Rom. 2.5. After thine hardness and heart that cannot Repent, and so he shall heap up wrath against the day of wrath.
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In that the Apostle makes true and perfect wisedome, the particular matter of his teaching and instructing of euery man, we may conclude that euery man truely wise, hath his wisedome from the teaching of the word of God, no man is truely wise,
In that the Apostle makes true and perfect Wisdom, the particular matter of his teaching and instructing of every man, we may conclude that every man truly wise, hath his Wisdom from the teaching of the word of God, no man is truly wise,
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as the Lord my God commanded me, that ye should doe euen so within the land, whither ye go to possesse it, then verse 6. keepe them therfore and doe them, learne and follow them,
as the Lord my God commanded me, that you should do even so within the land, whither you go to possess it, then verse 6. keep them Therefore and do them, Learn and follow them,
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for that is your wisedome, and Ieremy the Prophet, speaking of such as made no conscience to follow the teaching of the word, saith, Lo, they haue reiected the word of the Lord,
for that is your Wisdom, and Ieremy the Prophet, speaking of such as made no conscience to follow the teaching of the word, Says, Lo, they have rejected the word of the Lord,
come let vs worke wisely with them, &c. but would we indeed be wise, let vs then looke that our wisdome come by the teaching of the word, that it be a streame issuing out of that fountaine, true wisdome comes not by the teaching of nature, by the rules of Art,
come let us work wisely with them, etc. but would we indeed be wise, let us then look that our Wisdom come by the teaching of the word, that it be a stream issuing out of that fountain, true Wisdom comes not by the teaching of nature, by the rules of Art,
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and without hypocrisie, these are the fruits that be in true wisedome, and issue out from it, heereby then we may trie whether we be wise by the teaching of the word and spirit or no,
and without hypocrisy, these Are the fruits that be in true Wisdom, and issue out from it, hereby then we may try whither we be wise by the teaching of the word and Spirit or no,
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but on the contrary, if we be full of enuying and strife, and implacable, as many are that would bee reputed iolly wise men and women, they are full of enuy,
but on the contrary, if we be full of envying and strife, and implacable, as many Are that would be reputed jolly wise men and women, they Are full of envy,
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Let vs therefore labour to bee wise by the teaching of the word, and that we be not deceiued, often remember wee the words of the Apostle, that true wisedome is pure, peaceable, gentle, easie to be entreated, full of mercy and good fruits, &c.
Let us Therefore labour to be wise by the teaching of the word, and that we be not deceived, often Remember we the words of the Apostle, that true Wisdom is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, etc.
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The last words of this verse containe the end of the Apostles preaching (that we may present euery man perfect in Christ Iesus) the originall word translated (pres•nt) is iudiciall borrowed from open courts and places of Iudgement, where men are brought and set before a Iudge to be tried and examined,
The last words of this verse contain the end of the Apostles preaching (that we may present every man perfect in christ Iesus) the original word translated (pres•nt) is judicial borrowed from open Courts and places of Judgement, where men Are brought and Set before a Judge to be tried and examined,
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and the Apostles meaning is, that we may set euery man at the great day of the Lord before his tribunall and iudgement seat, (perfect) (that is) perfectly iust and holy, not onely in regard of iustice and righteousnesse imputed (for so all true beleeuers are perfectly iust, in this life, he that truely beleeues in Christ, hath the perfection of the Law,
and the Apostles meaning is, that we may Set every man At the great day of the Lord before his tribunal and judgement seat, (perfect) (that is) perfectly just and holy, not only in regard of Justice and righteousness imputed (for so all true believers Are perfectly just, in this life, he that truly believes in christ, hath the perfection of the Law,
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thus then the words are to be conceiued, that we may set euery man before the iudgment seat of God at the day of iudgement, perfectly iust and and holy, not onely in regard of holinesse and righteousnesse imputed,
thus then the words Are to be conceived, that we may Set every man before the judgement seat of God At the day of judgement, perfectly just and and holy, not only in regard of holiness and righteousness imputed,
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Now heere we are first to marke that the Apostle saith, he and other Apostles preached Christ, admonished and taught men, not to make them perfect in regard of holinesse inherent in this life,
Now Here we Are First to mark that the Apostle Says, he and other Apostles preached christ, admonished and taught men, not to make them perfect in regard of holiness inherent in this life,
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the Apostle saith plainely, that it cannot bee till wee all meet together (in the vnity of faith and knowledge of the sonne of God) vnto a perfect man,
the Apostle Says plainly, that it cannot be till we all meet together (in the unity of faith and knowledge of the son of God) unto a perfect man,
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and vnto the measure of the age of the fulnes of Christ, he there teacheth that the ministry of the word shall endure till we meet together, &c. giuing vs to vnderstand, that then it shall cease,
and unto the measure of the age of the fullness of christ, he there Teaches that the Ministry of the word shall endure till we meet together, etc. giving us to understand, that then it shall cease,
nor any absolute perfection to bee hoped for, and the reason of it is, that wee finde in 1. Cor. 13.9. wee know in part, therefore wee beleeue in part, and are sanctified but in part. The Apostle saith, Ph. 3.15.
nor any absolute perfection to be hoped for, and the reason of it is, that we find in 1. Cor. 13.9. we know in part, Therefore we believe in part, and Are sanctified but in part. The Apostle Says, Ph. 3.15.
The Apostle there speakes not of absolute perfection, such as shall be in the life to come, of that he sayd ver. 12. that he had not yet attained to it,
The Apostle there speaks not of absolute perfection, such as shall be in the life to come, of that he said for. 12. that he had not yet attained to it,
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The Authour to the Heb. cap. 5.14. saith, strong meat belongeth to them that are of age, the word is (perfect) his meaning is of some maturity, and ripenes in knowledge;
The Author to the Hebrew cap. 5.14. Says, strong meat belongeth to them that Are of age, the word is (perfect) his meaning is of Some maturity, and ripeness in knowledge;
The Anabaptists dreame of an absolute perfection of holinesse in this life, but to passe by them, our duty following from hence is this, it behoues euery one of vs in this regard, neuer to set downe our rest in any grace,
The Anabaptists dream of an absolute perfection of holiness in this life, but to pass by them, our duty following from hence is this, it behooves every one of us in this regard, never to Set down our rest in any grace,
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and to this purpose, wee are to propound vnto our selues, and to set before vs the best examples for our imitation, as the Apostle saith, be ye followers of me ▪ euen as I am of Christ;
and to this purpose, we Are to propound unto our selves, and to Set before us the best Examples for our imitation, as the Apostle Says, be you followers of me ▪ even as I am of christ;
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and let vs take heed of it, if wee finde the loue of the word and sacraments, the liking of praier, &c. that should be ioyned to our knowlege, stolne out of our hearts, wee haue cause to feare that sinne will deceiue vs,
and let us take heed of it, if we find the love of the word and Sacraments, the liking of prayer, etc. that should be joined to our knowledge, stolen out of our hearts, we have cause to Fear that sin will deceive us,
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Note we one thing more in a word, in that the Apostle saith, present euery man perfect in Christ Iesus &c. wee may gather that the state of perfection is not proper to some sorts and orders of men, as the Papists teach,
Note we one thing more in a word, in that the Apostle Says, present every man perfect in christ Iesus etc. we may gather that the state of perfection is not proper to Some sorts and order of men, as the Papists teach,
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but euery member of Christ is perfect, in respect of righteousnes imputed in this life, and shall be perfect in regard of holinesse inherent in the life to come.
but every member of christ is perfect, in respect of righteousness imputed in this life, and shall be perfect in regard of holiness inherent in the life to come.
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a greater, in obseruing the counsels of Christ, not simply necessary to saluation, but to obtaine a greater degree of glory, this distinction is most absurd.
a greater, in observing the Counsels of christ, not simply necessary to salvation, but to obtain a greater degree of glory, this distinction is most absurd.
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First, what hee did in respect of the end of his preaching before spoken of, (namely that hee did labour and striue to attaine that end (Whereunto I also labour and striue.
First, what he did in respect of the end of his preaching before spoken of, (namely that he did labour and strive to attain that end (Whereunto I also labour and strive.
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and tending to that end, but with wrestling and striuing against all aduersary power that doth oppose against it, to hinder the attainement of that end.
and tending to that end, but with wrestling and striving against all adversary power that does oppose against it, to hinder the attainment of that end.
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Now heere we are to marke, that the Apostle saith not, that hee barely propounded this as the end of his preaching and admonishing, that hee might present euery man perfect in Christ Iesus:
Now Here we Are to mark, that the Apostle Says not, that he barely propounded this as the end of his preaching and admonishing, that he might present every man perfect in christ Iesus:
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That euery man in his personall and particular calling, wherein hee is set for the glory of God, and the good of men, is to doe the duties of his calling with diligence, hee is not onely to doe the duties appertaining to his place,
That every man in his personal and particular calling, wherein he is Set for the glory of God, and the good of men, is to do the duties of his calling with diligence, he is not only to do the duties appertaining to his place,
and all things that stand vp against him, to hinder him in the diligent performance of them. Eccles. 9.10. the Preacher sayth, all that thine hand shall finde to doe, doe it, with all thy power:
and all things that stand up against him, to hinder him in the diligent performance of them. Eccles. 9.10. the Preacher say, all that thine hand shall find to do, do it, with all thy power:
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as if hee had sayd, follow the workes of thy vocation, and employ all the powers of the minde, about the discharging of it faithfully, Paul biddes him that ruleth, not onely to rule,
as if he had said, follow the works of thy vocation, and employ all the Powers of the mind, about the discharging of it faithfully, Paul bids him that Ruleth, not only to Rule,
but with diligence, and euery man that hath an office or calling, to wayt on it with care and diligence, Rom. 12.7.8. the reasons of thus duty are two.
but with diligence, and every man that hath an office or calling, to wait on it with care and diligence, Rom. 12.7.8. the Reasons of thus duty Are two.
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First because it is appointed to man by Gods order, laid on him presently after the fall, that he should not only labour and trauell, but with paines.
First Because it is appointed to man by God's order, laid on him presently After the fallen, that he should not only labour and travel, but with pains.
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Secondly, because the Lord hath given vnto man both a body and a minde, that both these might be vsed and employed in the workes of his calling, that he should do them not onely with his body,
Secondly, Because the Lord hath given unto man both a body and a mind, that both these might be used and employed in the works of his calling, that he should do them not only with his body,
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for diligence is required by his commandement, and wee are to bee diligent in performing the duties of our callings, in conscience and obedience to Gods will and commandement, not for pride, couetousnesse or vpon compulsion,
for diligence is required by his Commandment, and we Are to be diligent in performing the duties of our callings, in conscience and Obedience to God's will and Commandment, not for pride, covetousness or upon compulsion,
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Secondly, our diligence must be with direction of our labours to the end of our callings, in the diligent performance of our duties, wee must driue at the end of our personall callings, that wee may attaine that end.
Secondly, our diligence must be with direction of our labours to the end of our callings, in the diligent performance of our duties, we must driven At the end of our personal callings, that we may attain that end.
The example of our Apostle in this place doth teach thus much, hee was called to preach the Gospell, that hee might present some perfect in Christ Iesus,
The Exampl of our Apostle in this place does teach thus much, he was called to preach the Gospel, that he might present Some perfect in christ Iesus,
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for example, a master of a family, he that is called to bee a master and gouernour ouer others, must not onely in a family be diligent, in gouerning his wife, children and seruants,
for Exampl, a master of a family, he that is called to be a master and governor over Others, must not only in a family be diligent, in governing his wife, children and Servants,
for that may bee done for his owne profit and commodity, which (indeed) is not vnlawfull, a man may reape the fruit of the labours of those that be vnder him;
for that may be done for his own profit and commodity, which (indeed) is not unlawful, a man may reap the fruit of the labours of those that be under him;
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I might insist in other particulars, but by this wee may see our duety, and the manner of the practise of it, wee must not onely doe the duties of our callings,
I might insist in other particulars, but by this we may see our duty, and the manner of the practice of it, we must not only do the duties of our callings,
That diligence in doing the duties of our generall calling as we are Christians, diligence in hearing the word, receiuing the Sacraments, without diligence in doing the duties of our personall callings is but meere hypocrisie.
That diligence in doing the duties of our general calling as we Are Christians, diligence in hearing the word, receiving the Sacraments, without diligence in doing the duties of our personal callings is but mere hypocrisy.
If a master of a family, or his wife bee ready and willing to heare the word, to receiue the Sacraments, &c. and yet one of those be loose and wretchlesse in the administration and gouernment of his family,
If a master of a family, or his wife be ready and willing to hear the word, to receive the Sacraments, etc. and yet one of those be lose and wretchless in the administration and government of his family,
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For the true practise of the duties of the first table of the commandements, is seene and doth appeare in the practise of the duties of the second table, our loue to God appeares in our loue to our brethren &c. we truly serue God, in doing seruice vnto our brethren in the duties of our particular callings,
For the true practice of the duties of the First table of the Commandments, is seen and does appear in the practice of the duties of the second table, our love to God appears in our love to our brothers etc. we truly serve God, in doing service unto our brothers in the duties of our particular callings,
as the Apostle doth shew chap. the 3. of this Epistle ver. 24. in the example of seruants, that seruants in doing true seruice to their masters they serue the Lord.
as the Apostle does show chap. the 3. of this Epistle for. 24. in the Exampl of Servants, that Servants in doing true service to their Masters they serve the Lord.
and hath the portion in the lake which burneth with fire and brimstone. Let vs bee stirred vp to doe the duties of our particular callings with diligence,
and hath the portion in the lake which burns with fire and brimstone. Let us be stirred up to do the duties of our particular callings with diligence,
The next thing wee are to marke from these words is this, the Apostle takes to himselfe labour and striuing to win soules to present them perfect in Christ Iesus,
The next thing we Are to mark from these words is this, the Apostle Takes to himself labour and striving to win Souls to present them perfect in christ Iesus,
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And the reason of this is, that which is common to all callings, the fruit of mens labour in their callings is, from the blessing of the Lord, Except the Lord build the house they labour in vaine that built it:
And the reason of this is, that which is Common to all callings, the fruit of men's labour in their callings is, from the blessing of the Lord, Except the Lord built the house they labour in vain that built it:
And this point being fore-knowen, it may arme and strengthen the Minister against discomfort, that might follow vpon it, he shall labour and striue to winne men to God,
And this point being foreknown, it may arm and strengthen the Minister against discomfort, that might follow upon it, he shall labour and strive to win men to God,
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Examples of this there bee many in the world, and no doubt wee may easily poynt out some, who haue heard their owne particular sinne discouered by the Ministry of the word,
Examples of this there be many in the world, and no doubt we may Easily point out Some, who have herd their own particular sin discovered by the Ministry of the word,
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Come we to speake of the power, by which the Apostle did labour and striue, layd downe in these words (according to his working) the meaning is, according to the working power of Iesus Christ.
Come we to speak of the power, by which the Apostle did labour and strive, laid down in these words (according to his working) the meaning is, according to the working power of Iesus christ.
For wee finde both these conioyned Ephes. 3.7. the Apostle sayth, hee was made a Minister, by the gift of the grace of God, giuen vnto him through the working of his power, where we see working and power ioyned together.
For we find both these conjoined Ephesians 3.7. the Apostle say, he was made a Minister, by the gift of the grace of God, given unto him through the working of his power, where we see working and power joined together.
In that the Apostle sayth, he did labour and striue in his ministry according to rhe working power of Christ, thence we are taught this generall conclusion.
In that the Apostle say, he did labour and strive in his Ministry according to rhe working power of christ, thence we Are taught this general conclusion.
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That the power to labour and take paines, not only in the ministry, but in any place or calling, in any trade of life, it is from the actuall working power of the Lord;
That the power to labour and take pains, not only in the Ministry, but in any place or calling, in any trade of life, it is from the actual working power of the Lord;
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though paines sanctified and blessed are meanes to attaine it, yet they are but meanes, and the fountaine of that cunning and skill is the working power of the Lord. Exod. 31.34.
though pains sanctified and blessed Are means to attain it, yet they Are but means, and the fountain of that cunning and skill is the working power of the Lord. Exod 31.34.
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as he saith to Moses Exod. 4.11. he hath giuen the mouth and speech to man, therefore all power to labour in any place or calling is from the actuall working power of the Lord.
as he Says to Moses Exod 4.11. he hath given the Mouth and speech to man, Therefore all power to labour in any place or calling is from the actual working power of the Lord.
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or rather at their owne weakenesse, but with comfort to looke to the power of the Lord in the discharge of their duties, it is an engrafted weakenesse in mans nature, when any great or difficult thing is to be taken in hand, to be fearing and doubting and euer casting perils and dangers.
or rather At their own weakness, but with Comfort to look to the power of the Lord in the discharge of their duties, it is an engrafted weakness in men nature, when any great or difficult thing is to be taken in hand, to be fearing and doubting and ever casting perils and dangers.
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Men are indeede to consider their owne weakenesse, to humble them withall, but yet being called to performe any publique duety, they are then to remember though they bee weake,
Men Are indeed to Consider their own weakness, to humble them withal, but yet being called to perform any public duty, they Are then to Remember though they be weak,
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yet the Lord hee is strong, and euer able to stregthen them, and for their comfort, they are to remember that sweete promise of the Lord to Moses, vppon acknowledgement of his owne weakenesse Exod. 3.12.
yet the Lord he is strong, and ever able to stregthen them, and for their Comfort, they Are to Remember that sweet promise of the Lord to Moses, upon acknowledgement of his own weakness Exod 3.12.
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Many men are defectiue in this duety, they neuer acknowledge the power they haue to labour, to bee from the Lord, happily in word, they doe if the question bee made to themselues,
Many men Are defective in this duty, they never acknowledge the power they have to labour, to be from the Lord, happily in word, they do if the question be made to themselves,
and for continuall supply of strength, and the Lord notwithstanding suffering them to enioy the fruit of their strength and labours, hee being wonderfull in goodnes, they seldome or neuer open their mouths, to giue thanks to the Lord;
and for continual supply of strength, and the Lord notwithstanding suffering them to enjoy the fruit of their strength and labours, he being wonderful in Goodness, they seldom or never open their mouths, to give thanks to the Lord;
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the Lord therefore hath lately pinched such vnthankfull vnthrifts, hee being Lord of all creatures, hee hath by the late hard weather, by the extreame frost, bound vppe their hands, that they could not worke,
the Lord Therefore hath lately pinched such unthankful unthrifts, he being Lord of all creatures, he hath by the late hard weather, by the extreme frost, bound up their hands, that they could not work,
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I know the Diuell the teacher of all the vngodly, will bee ready to suggest that this binding of mens hand by the weather was common to all good and bad;
I know the devil the teacher of all the ungodly, will be ready to suggest that this binding of men's hand by the weather was Common to all good and bad;
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Let this then teach vs euer to acknowledge the strength we haue to labour to come from the Lord, doubtlesse wee may obserue it when men doe not acknowledge God the authour of their strength, the Lord in his iust iudgement strikes them with sickenesse, blindnesse, lamenesse some way or other disabling them, he wil be honoured in all his gifts, either by acknowledgement of them,
Let this then teach us ever to acknowledge the strength we have to labour to come from the Lord, doubtless we may observe it when men do not acknowledge God the author of their strength, the Lord in his just judgement strikes them with sickness, blindness, lameness Some Way or other disabling them, he will be honoured in all his Gifts, either by acknowledgement of them,
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Let vs then learne to acknowledge what power or skill so euer we haue in our trades and callings that it is giuen of God, that so we may vse it to his glory,
Let us then Learn to acknowledge what power or skill so ever we have in our trades and callings that it is given of God, that so we may use it to his glory,
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Come we to the subiect of the working power of Christ (namely) the Apostle himselfe (which worketh or is effectuall in me) that we are to marke from these words is this.
Come we to the Subject of the working power of christ (namely) the Apostle himself (which works or is effectual in me) that we Are to mark from these words is this.
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as adding any power to his power, in the winning of soules, but onely is as an instrument in the hand of so powerfull a workeman, the actuall power of God, doth worke in and by his ministers in gayning of soules to himselfe,
as adding any power to his power, in the winning of Souls, but only is as an Instrument in the hand of so powerful a workman, the actual power of God, does work in and by his Ministers in gaining of Souls to himself,
that Christ did speake in him, not with him, seeing that yee seeke experience of Christ, that speaketh in mee, which towards you is not weake, but is mighty in you, he takes not so much as speech or power to speake to himselfe,
that christ did speak in him, not with him, seeing that ye seek experience of christ, that speaks in me, which towards you is not weak, but is mighty in you, he Takes not so much as speech or power to speak to himself,
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Now the Apostle in the last wordes addeth the measure of Christ his working in him, that the power of Christ wrought in him (mightily) as indeede it did, you may see it, if you read Rom. 15, 18.19.
Now the Apostle in the last words adds the measure of christ his working in him, that the power of christ wrought in him (mightily) as indeed it did, you may see it, if you read Rom. 15, 18.19.
when it is faithfully sought in the vse of the worde and Sacraments, our faith can neuer take the Lord tardy, in giuing grace by his holy ordinances, the ministery of the word and Sacraments, hee worketh in them,
when it is faithfully sought in the use of the word and Sacraments, our faith can never take the Lord tardy, in giving grace by his holy ordinances, the Ministry of the word and Sacraments, he works in them,
In this second chapter hee doth shew them that they ought carefully to auoide all other corrupt doctrines whatsoeuer, whereby false teachers would obtrude,
In this second chapter he does show them that they ought carefully to avoid all other corrupt doctrines whatsoever, whereby false Teachers would obtrude,
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Then two generall propositions. 1 First, that in Christ wee haue full and perfect knowledge needfull to saluation and that in the third verse. 2 Secondly that all other things are meer deceit and vanity vers 4. And both these are amplified by many arguments and particulars perswading to imbrace the one and to auoid the other,
Then two general propositions. 1 First, that in christ we have full and perfect knowledge needful to salvation and that in the third verse. 2 Secondly that all other things Are mere deceit and vanity vers 4. And both these Are amplified by many Arguments and particulars persuading to embrace the one and to avoid the other,
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Come we to the wordes of the first (For I would, &c.) these wordes looke backe to the last verse of the former chapter as a preoccupation or preuention of an obiection.
Come we to the words of the First (For I would, etc.) these words look back to the last verse of the former chapter as a preoccupation or prevention of an objection.
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I would ye knew what great fighting I haue for your sakes, &c. Heere we haue 1 First, the Apostles desire that his labour and fighting might bee knowne in the first word (for I would ye knew what great fighting I haue, &c. 2 Secondly,
I would you knew what great fighting I have for your sakes, etc. Here we have 1 First, the Apostles desire that his labour and fighting might be known in the First word (for I would you knew what great fighting I have, etc. 2 Secondly,
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for whom it was, in particular, namely for the Colossians, and them of Laodicea. 3 And then generally for as many as haue not seene my person in the flesh.
for whom it was, in particular, namely for the colossians, and them of Laodicea. 3 And then generally for as many as have not seen my person in the Flesh.
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For I would ye knew what great fighting I haue, onely the word (fighting) is to bee cleered and explaned, it is metaphorical, borrowed from such as withstand assault, or open violence and hostility, such as with all their strength set themselues against the power and violence of open enemies, fighting doth implie opposition and the Apostle doth thereby signifie his spirituall striuing, his earnest care and pains he look to withstand the enemies of the Church, Satan and his instruments,
For I would you knew what great fighting I have, only the word (fighting) is to be cleared and explained, it is metaphorical, borrowed from such as withstand assault, or open violence and hostility, such as with all their strength Set themselves against the power and violence of open enemies, fighting does imply opposition and the Apostle does thereby signify his spiritual striving, his earnest care and pains he look to withstand the enemies of the Church, Satan and his Instruments,
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I would ye knew what care and paines I take for you in withstanding Satan, and the enemies of the trueth, and of your saluation by my sufferings, prayers, writings, and reasonings against them.
I would you knew what care and pains I take for you in withstanding Satan, and the enemies of the truth, and of your salvation by my sufferings, Prayers, writings, and reasonings against them.
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and the good of men, as no doubt but the Apostle did in this place and we may obserue it to be very frequent and vsuall with the Apostle, to speake of his loue and care for the good of Gods Church,
and the good of men, as no doubt but the Apostle did in this place and we may observe it to be very frequent and usual with the Apostle, to speak of his love and care for the good of God's Church,
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when he knew the speaking of it might redound to Gods glory, and the good of his people 1. Cor. 12.11.12.13.14.15. he saith he ought to haue bin commended of them, for in nothing was he inferiour vnto the very chiefe Apostles, &c. hee makes known that he had an exceeding loue & care for the good of that Church.
when he knew the speaking of it might redound to God's glory, and the good of his people 1. Cor. 12.11.12.13.14.15. he Says he ought to have been commended of them, for in nothing was he inferior unto the very chief Apostles, etc. he makes known that he had an exceeding love & care for the good of that Church.
and if we ought as (it is our duty) as occasion is offered, to speake of the beauty, sweetnesse, colour and brightnesse that is found in the creatures, that glory may redound to God the giuer of those things, much more when occasion is offerred, that thereby God may be glorified, ought wee to speake of our loue to others,
and if we ought as (it is our duty) as occasion is offered, to speak of the beauty, sweetness, colour and brightness that is found in the creatures, that glory may redound to God the giver of those things, much more when occasion is offered, that thereby God may be glorified, ought we to speak of our love to Others,
so as therin we seeke not our owne praise, but the glory of God, if praise be giuen of God and godly men, we may lawfully accept it, the Lord hath promised to crowne with honour,
so as therein we seek not our own praise, but the glory of God, if praise be given of God and godly men, we may lawfully accept it, the Lord hath promised to crown with honour,
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The next thing to be marked is, that the Apostle saith not, know that I haue a great fighting for you, &c. But I would haue you to know, it is my desire that you should know it,
The next thing to be marked is, that the Apostle Says not, know that I have a great fighting for you, etc. But I would have you to know, it is my desire that you should know it,
and that manifested by any meanes, by preaching, writing, praying, admonition, or any other way, it is good for vs to take notice of it and to acknowledge it.
and that manifested by any means, by preaching, writing, praying, admonition, or any other Way, it is good for us to take notice of it and to acknowledge it.
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as if he had said I am in pitty and compassion towards thee, wish thou haddest knowne these things that concerne thy peace, spoken vnto thee by the Prophets in former times,
as if he had said I am in pity and compassion towards thee, wish thou Hadst known these things that concern thy peace, spoken unto thee by the prophets in former times,
and thou shalt passe from thy place to another place in their sight, if it were possible that they might consider with the Prophet how they might escape the captiuity threatned,
and thou shalt pass from thy place to Another place in their sighed, if it were possible that they might Consider with the Prophet how they might escape the captivity threatened,
when we know and acknowledge them to be words and deedes, not of course but of conscience proceeding of loue and care towards vs, it will make vs so to esteeme of them, and take profit by them.
when we know and acknowledge them to be words and Deeds, not of course but of conscience proceeding of love and care towards us, it will make us so to esteem of them, and take profit by them.
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and vnreasonably reprooued, yea sometimes they seeke by recrimination, and by vniust accusation to blemish them that would wipe away their foule blots.
and unreasonably reproved, yea sometime they seek by recrimination, and by unjust accusation to blemish them that would wipe away their foul blots.
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who (as there wee read) when Lot spake vnto them to get them out of Sodom in care ouer them for their good, hee seemed to them as though he had mocked,
who (as there we read) when Lot spoke unto them to get them out of Sodom in care over them for their good, he seemed to them as though he had mocked,
so some when they are told of their sins, and withall shewed that iudgement hangs ouer their heads for the same, they thinke men that doe so tell them doe but dreame,
so Some when they Are told of their Sins, and withal showed that judgement hangs over their Heads for the same, they think men that do so tell them do but dream,
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or shewing the iudgements of God due to their sinnes know, that the Lord by his mighty working, will so bring to pas•e that in their extremities they shall bee forced to acknowledge it,
or showing the Judgments of God due to their Sins know, that the Lord by his mighty working, will so bring to pas•e that in their extremities they shall be forced to acknowledge it,
then they shall iustifie the loue of such as did formerly reprooue them, and then they shall wish for their prayers as Pharaoh did for the prayers of Moses and A•r•• when the hand of God was vpon him, Exodus 8.8.
then they shall justify the love of such as did formerly reprove them, and then they shall wish for their Prayers as Pharaoh did for the Prayers of Moses and A•r•• when the hand of God was upon him, Exodus 8.8.
& make them a mocking stock to the world, doth not dayly and la•entable experience teach thus much, let it then stirre vs vp to take notice and to acknowledge the loue & care of such a• labour amongst vs for our good, be it but in poor & wea•• measure,
& make them a mocking stock to the world, does not daily and la•entable experience teach thus much, let it then stir us up to take notice and to acknowledge the love & care of such a• labour among us for our good, be it but in poor & wea•• measure,
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and doe them, the heathen man could say lauda vt videam, praise me that I may see it, that is the best acknowledgement of any grace in other men manifested, seruing for our good, to giue testimony that we like it,
and do them, the heathen man could say Lauda vt videam, praise me that I may see it, that is the best acknowledgement of any grace in other men manifested, serving for our good, to give testimony that we like it,
The next thing to be marked in the Apostles desire expressed in these words is that he doth expresse his care and the paines he tooke vnder the word (fighting) a word that doth imply opposition,
The next thing to be marked in the Apostles desire expressed in these words is that he does express his care and the pains he took under the word (fighting) a word that does imply opposition,
& in this place doth signifie a spirirituall withstanding of violence offered by the enemies of the truth, the Apostle expressing a speciall part of his care and paines vnder the notion of (fighting) doth giue vs to vnderstand thus much for our instruction.
& in this place does signify a spiritual withstanding of violence offered by the enemies of the truth, the Apostle expressing a special part of his care and pains under the notion of (fighting) does give us to understand thus much for our instruction.
and of that to the Galathians, that vpon the preaching of the truth, and planting the Gospell among them, they were in danger to bee seduced by false teachers, examples of this kind are infinit and ecclesiasticall histories of all times and ages, are full fraught with such examples, wee reade in the booke of God, that together with the doctrine of piety,
and of that to the Galatians, that upon the preaching of the truth, and planting the Gospel among them, they were in danger to be seduced by false Teachers, Examples of this kind Are infinite and ecclesiastical histories of all times and ages, Are full fraught with such Examples, we read in the book of God, that together with the Doctrine of piety,
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and religion there sprung vp the doctrine of the Nicholaitanes, of Balaam, of Iesabell, and of those abhominable and cursed men that crept into the Church, whom Peter and Iude, do point out in their Epistles,
and Religion there sprung up the Doctrine of the Nicolaitans, of balaam, of Jezebel, and of those abominable and cursed men that crept into the Church, whom Peter and Iude, do point out in their Epistles,
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and warne men to take heed of them and diuers others, there were men in the Church of Corinth thrust out by Satan, that tooke vpon them to defend feasting with Idolaters in idoll temples, with meates offered to idolls,
and warn men to take heed of them and diverse Others, there were men in the Church of Corinth thrust out by Satan, that took upon them to defend feasting with Idolaters in idol Temples, with Meats offered to Idols,
and by their subtill cauilling wits, helped forward by the Deuill, tooke on them to prooue that they were not defiled by eating those meates, or by bodily fornication:
and by their subtle cavilling wits, helped forward by the devil, took on them to prove that they were not defiled by eating those Meats, or by bodily fornication:
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in whose steed after the Apostles times succeeded the Valentinians and other heretikes, yea come we to our owne times, we shall find that so soone as euer the light of the Gospell shined and dispelled the darkenes of popery, the deuill set on foot many dangerous errors by Anabaptists, Libertines, the family of loue, and other such monsters.
in whose steed After the Apostles times succeeded the Valentinians and other Heretics, yea come we to our own times, we shall find that so soon as ever the Light of the Gospel shined and dispelled the darkness of popery, the Devil Set on foot many dangerous errors by Anabaptists, Libertines, the family of love, and other such monsters.
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And the reason is that which wee finde Iohn 8.44 because the Deuill himselfe aboade not still in the truth (that is) as some learned and Orthodoxall expound it, not in the trueth of the eternall and euerlasting Gospell of Christ, made knowne vnto the Angells from the beginning of the world•, in that trueth the Deuill and the euill Angells would not rest,
And the reason is that which we find John 8.44 Because the devil himself abode not still in the truth (that is) as Some learned and orthodoxal expound it, not in the truth of the Eternal and everlasting Gospel of christ, made known unto the Angels from the beginning of the world•, in that truth the devil and the evil Angels would not rest,
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Many at this day are offended that errours and strange opinions spring vp together with the preaching of the gospell and take occasion thereby to slander and deface it,
Many At this day Are offended that errors and strange opinions spring up together with the preaching of the gospel and take occasion thereby to slander and deface it,
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but let them know that by this reason they might as well condemne the preaching of the Apostles, yea the Papists knew it well that errors and heresies begun to sprout vp,
but let them know that by this reason they might as well condemn the preaching of the Apostles, yea the Papists knew it well that errors and heresies begun to sprout up,
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and to shew themselues in the Apostles time, and that shortly after their times, the Church was euery where grieuously rent and tormented by monstrous heretikes & filthy persons,
and to show themselves in the Apostles time, and that shortly After their times, the Church was every where grievously rend and tormented by monstrous Heretics & filthy Persons,
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yet they shame not to obiect it as a vile reproach against vs, that such things do spring vp where the Gospell is preached indeed they consider not whom they reproach,
yet they shame not to Object it as a vile reproach against us, that such things do spring up where the Gospel is preached indeed they Consider not whom they reproach,
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nor no true Church where errors and oppositions arise, but rather acknowledge it to be the same Gospell that was preached by the Apostles, seeing Satan seekes to deface it as he did in old time,
nor no true Church where errors and oppositions arise, but rather acknowledge it to be the same Gospel that was preached by the Apostles, seeing Satan seeks to deface it as he did in old time,
or worse then they haue beene in times past, let the consideration of this arme vs against offence in regard of the damnable heresies, sects and schismes;
or Worse then they have been in times past, let the consideration of this arm us against offence in regard of the damnable heresies, Sects and schisms;
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Let it strengthen vs against discouragement vrged vpon vs by the blasphemous rayling papists, who charge the most heauenly doctrine of the Gospell to bee the seede of all heresies, errors, and tumults:
Let it strengthen us against discouragement urged upon us by the blasphemous railing Papists, who charge the most heavenly Doctrine of the Gospel to be the seed of all heresies, errors, and tumults:
This is the subtilty and packing of the Deuill, and this beeing discouered vnto vs. Let vs bee strengthened against all discouragement, thar the enemies of the truth are able to enforce by this argument, that errours, oppositions,
This is the subtlety and packing of the devil, and this being discovered unto us Let us be strengthened against all discouragement, thar the enemies of the truth Are able to enforce by this argument, that errors, oppositions,
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and differences doe spring vp where the Gospell is preached, 1. Corinth. 11.19. there must bee heresies euen among you, that they which are approoued among you might be knowne.
and differences do spring up where the Gospel is preached, 1. Corinth. 11.19. there must be heresies even among you, that they which Are approved among you might be known.
Come we now to speake of the words following wherein the Apostle sets downe for whom his labour and fighting was (namely) in particular for the Colossians and for them of Laodicea,
Come we now to speak of the words following wherein the Apostle sets down for whom his labour and fighting was (namely) in particular for the colossians and for them of Laodicea,
and generally for as many as had not seene him, now then, in that the Apostle saith, he had great labor and fighting, a great care to with stand the enemies of the truth by his suffrings, prayers, writings,
and generally for as many as had not seen him, now then, in that the Apostle Says, he had great labour and fighting, a great care to with stand the enemies of the truth by his sufferings, Prayers, writings,
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and reasonings against them, and that for the good of the Colossians, Laodiceans and others, I might shew that the sufferings of the godly are profitable for others,
and reasonings against them, and that for the good of the colossians, Laodiceans and Others, I might show that the sufferings of the godly Are profitable for Others,
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and that in this particular respect, they are notable meanes of defence to shielde them against the violence of their spirituall enemies who set vpon their foules to corrupt them with errour,
and that in this particular respect, they Are notable means of defence to shield them against the violence of their spiritual enemies who Set upon their fowls to corrupt them with error,
Touching the efficacy of prayer in generall, that place of Iames is very plaine and pregnant Iames 5.16. that the prayer of the righteous man auaileth much, if it be feruent, but for proofe of this, that the prayer of the faithfull is a powerfull meanes to defend others from being ouercome by the assaults of the enemies of their saluation, reade Ephesians 6.18.
Touching the efficacy of prayer in general, that place of James is very plain and pregnant James 5.16. that the prayer of the righteous man avails much, if it be fervent, but for proof of this, that the prayer of the faithful is a powerful means to defend Others from being overcome by the assaults of the enemies of their salvation, read Ephesians 6.18.
wee may there obserue that the Apostle doth reckon prayer as a speciall part of the compleat armour of a Christian, whereby hee may not onely defend himselfe and repell the assaults of particular enemies,
we may there observe that the Apostle does reckon prayer as a special part of the complete armour of a Christian, whereby he may not only defend himself and repel the assaults of particular enemies,
but hee way profitably vse it for the defence of others euen the saints of God and fellow members of the same body, pray alwaies for all Saints (saith the Apostle,
but he Way profitably use it for the defence of Others even the Saints of God and fellow members of the same body, pray always for all Saints (Says the Apostle,
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if wee looke into the worlde, wee shall finde example of many that haue receaued profit by the praiers of the godly in this kind, they haue beene kept from quite falling from God in time of a daungerous conflict with Satan,
if we look into the world, we shall find Exampl of many that have received profit by the Prayers of the godly in this kind, they have been kept from quite falling from God in time of a dangerous conflict with Satan,
and in the Lords good time they haue beene deliuered, but that there bee no mistaking of this point, know that wee are not to ascribe this fruit of prayer to the dignity of prayer,
and in the lords good time they have been Delivered, but that there be no mistaking of this point, know that we Are not to ascribe this fruit of prayer to the dignity of prayer,
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or to any worthinesse in the faithfull, but onely to the bottomelesse mercy and goodnesse of the Lord, hee of his infinite goodnes making them so powerfull,
or to any worthiness in the faithful, but only to the bottomless mercy and Goodness of the Lord, he of his infinite Goodness making them so powerful,
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vnlesse they (as it were) suffer him, and stand out of his way, and thus wee reade of his mercy to Moses, Exodus 32.10. Let mee alone (saith the Lord) that my wrath may waxe hote against them;
unless they (as it were) suffer him, and stand out of his Way, and thus we read of his mercy to Moses, Exodus 32.10. Let me alone (Says the Lord) that my wrath may wax hight against them;
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is there any thing at all in man to deserue this? no, no surely, it is the Lords meere mercy to such as it pleaseth him to receiue and imbrace into his loue and mercy.
is there any thing At all in man to deserve this? no, no surely, it is the lords mere mercy to such as it Pleases him to receive and embrace into his love and mercy.
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though happily not for the present, beeing vnder some greeuous affliction, yet I say at one time or other to pray for themselues, though in much weakenes, Deutronomy 33.7.
though happily not for the present, being under Some grievous affliction, yet I say At one time or other to pray for themselves, though in much weakness, Deuteronomy 33.7.
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it is saide thus Moses blessed Iudah, and said, heare O Lord the voice of Iudah, hee prayes for Iudah who was able to send vp his voice to God for himselfe, they that neyther are,
it is said thus Moses blessed Iudah, and said, hear Oh Lord the voice of Iudah, he prays for Iudah who was able to send up his voice to God for himself, they that neither Are,
nor euer were able to pray for themselues, but in time of neede put themselues onely on other mens prayers, they are like the foolish Virgins Matthew 25. who goe to borrow oyle,
nor ever were able to pray for themselves, but in time of need put themselves only on other men's Prayers, they Are like the foolish Virgins Matthew 25. who go to borrow oil,
when they haue most neede to vse it, I deny not but the godly may pray for all sorts of men grounding on Gods generall commaundement binding them to shew dueties of loue and mercy to all sorts, bee they godly or wicked,
when they have most need to use it, I deny not but the godly may pray for all sorts of men grounding on God's general Commandment binding them to show duties of love and mercy to all sorts, be they godly or wicked,
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and to eternall life, the wicked may haue temporall calamities remooued, as Pharaoh had at the prayer of Moses and Aaron, and Ieroboam his withered hand restored at the prayer of the Prophet 1. Kings. 23.6.
and to Eternal life, the wicked may have temporal calamities removed, as Pharaoh had At the prayer of Moses and Aaron, and Jeroboam his withered hand restored At the prayer of the Prophet 1. Kings. 23.6.
but wicked reprobates cannot haue any spirituall comfort by the prayers of the godly, and therefore let this comfort and cheere vp only the children of God in their weakenesse, that though they pray in much weakenesse yet the prayers of the faithfull are strong for them,
but wicked Reprobates cannot have any spiritual Comfort by the Prayers of the godly, and Therefore let this Comfort and cheer up only the children of God in their weakness, that though they pray in much weakness yet the Prayers of the faithful Are strong for them,
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How shall not the Lord in mercy according to his promise accomplish that which they aske? surely, the Lord cannot but hear thē calling vpon him, let this then raise vp the hearts of the children of God,
How shall not the Lord in mercy according to his promise accomplish that which they ask? surely, the Lord cannot but hear them calling upon him, let this then raise up the hearts of the children of God,
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One thing more is further to be obserued from the last words of this verse (And for as many as haue not seene my person in the flesh) I will not trouble you with any curious speculation, tending rather to superstition then to edif•cation, touching the face of the Apostle, the words are thus to be conceiued,
One thing more is further to be observed from the last words of this verse (And for as many as have not seen my person in the Flesh) I will not trouble you with any curious speculation, tending rather to Superstition then to edif•cation, touching the face of the Apostle, the words Are thus to be conceived,
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& such as are well knowen vnto vs, but with like earnest care and desire we are to pray for the good of all the members of Iesus Christ, wheresoeuer they bee, though neuer seene of vs, wee must neuer pray for our selues or friends with a priuate heart & affection,
& such as Are well known unto us, but with like earnest care and desire we Are to pray for the good of all the members of Iesus christ, wheresoever they be, though never seen of us, we must never pray for our selves or Friends with a private heart & affection,
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and our owne friends, and the deare Saints of God, members with vs of the same body are not thought vpon, sincke or swimme the Church of God we care not for it,
and our own Friends, and the deer Saints of God, members with us of the same body Are not Thought upon, sink or swim the Church of God we care not for it,
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but we are ro wish and pray for the like mercy to all the members of Christ that haue like neede, it is lawfull for vs to pray for our selues and friends in particular, wee haue the example of Dauid, of Anna, & of our Sauior himselfe,
but we Are ro wish and pray for the like mercy to all the members of christ that have like need, it is lawful for us to pray for our selves and Friends in particular, we have the Exampl of David, of Anna, & of our Saviour himself,
but in prayer for our good, & the good of our friends, we must haue (as they doubtles had) an eie to the cōmon good, that by that thing giuē, be it helth, liberty or the like, we may be better able to serue God,
but in prayer for our good, & the good of our Friends, we must have (as they doubtless had) an eye to the Common good, that by that thing given, be it health, liberty or the like, we may be better able to serve God,
& to do good to our selues & others, & withall we are inwardly to wish the like good to all the members of Christ, to whom it may stand in like steed, this wee are taught in the first words of that prayer by Christ to his Church, the word (our) being a word of community doth teach vs wee should neuer pray for our selues alone,
& to do good to our selves & Others, & withal we Are inwardly to wish the like good to all the members of christ, to whom it may stand in like steed, this we Are taught in the First words of that prayer by christ to his Church, the word (our) being a word of community does teach us we should never pray for our selves alone,
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remember one anothers bonds, sayth the holy Ghost, but how? by speaking or talking of their bonds, by vttering some words of pitty and commiseration? no, not onely so,
Remember one another's bonds, say the holy Ghost, but how? by speaking or talking of their bonds, by uttering Some words of pity and commiseration? no, not only so,
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but by remembring them, as though we our selues were bound with them, no doubt if wee were in prison and in bonds wee would besides other meanes vsed, pray for our owne deliuerance,
but by remembering them, as though we our selves were bound with them, no doubt if we were in prison and in bonds we would beside other means used, pray for our own deliverance,
We will scarse pray for our neere neighbours that liue daily amongst vs, much lesse doe the miseries of many Saints of God in other places and countries affect vs,
We will scarce pray for our near neighbours that live daily among us, much less doe the misery's of many Saints of God in other places and countries affect us,
nay I feare me, I may iustly speake it, many seldome or neuer pray for their owne families, no childe, no seruant, no •o the wife of their own bosome hath the helpe of their prayers, their houses are nurseries and seminaries of cursing and swearing,
nay I Fear me, I may justly speak it, many seldom or never pray for their own families, no child, no servant, no •o the wife of their own bosom hath the help of their Prayers, their houses Are nurseries and seminaries of cursing and swearing,
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VER. 2. That their hearts might be comforted, and they knit together in loue, and in all riches of the full assurance of vnderstanding to know the mystery of God,
VER. 2. That their hearts might be comforted, and they knit together in love, and in all riches of the full assurance of understanding to know the mystery of God,
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First, they are such as are knit together in loue, for so are the words in the originall, that their hearts might be comforted, they being knit together in loue.
First, they Are such as Are knit together in love, for so Are the words in the original, that their hearts might be comforted, they being knit together in love.
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That their hearts might be comforted, the word translated (comforted) doth properly signifie encouraged and raised vp by some words of comfort being ready otherwise to faint,
That their hearts might be comforted, the word translated (comforted) does properly signify encouraged and raised up by Some words of Comfort being ready otherwise to faint,
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or fall downe vnder some affliction or trouble, the Apostles meaning then in these first words is thus much, that their hearts fainting and ready to faile in regard of trouble,
or fallen down under Some affliction or trouble, the Apostles meaning then in these First words is thus much, that their hearts fainting and ready to fail in regard of trouble,
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The first thing heere to be marked is, that the Apostle makes it a speciall end of his labouring and striuing for the good of the Colossians and others that their hearts might be comforted, hence we may gather.
The First thing Here to be marked is, that the Apostle makes it a special end of his labouring and striving for the good of the colossians and Others that their hearts might be comforted, hence we may gather.
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That one speciall end is to be driuen at in al ministerial actions, in preaching, in praying, in writing and reasoning against aduersaries of the truth, is, that mens hearts might be comforted, that such as belong to Christ may receiue spirituall ioy and comfort of heart, the Apostle sayth, hee that prophesieth speaketh vnto men, to edifying and to exhortation and to comfott,
That one special end is to be driven At in all ministerial actions, in preaching, in praying, in writing and reasoning against Adversaries of the truth, is, that men's hearts might be comforted, that such as belong to christ may receive spiritual joy and Comfort of heart, the Apostle say, he that Prophesieth speaks unto men, to edifying and to exhortation and to Comfort,
the Gospell is the word of glad tydings and heauenly comfort, and the end of the preaching of it, is to bring Gods Elect to certaine hope of life and saluation,
the Gospel is the word of glad tidings and heavenly Comfort, and the end of the preaching of it, is to bring God's Elect to certain hope of life and salvation,
and as many as are begotten to that liuely hope, they are also brought to reioyce with ioy vnspeakeable, 1. Pet. 1.8. in so plaine a poyn• it is needelesse to adde further euidence, but for the vse of it.
and as many as Are begotten to that lively hope, they Are also brought to rejoice with joy unspeakable, 1. Pet. 1.8. in so plain a poyn• it is needless to add further evidence, but for the use of it.
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euery man may see that is a peruerting of the ordinance of God, and a great profanation of the holy word of comfort, which being truly taught & directed to a right end, giues certain light and knowledge of life and saluation,
every man may see that is a perverting of the Ordinance of God, and a great profanation of the holy word of Comfort, which being truly taught & directed to a right end, gives certain Light and knowledge of life and salvation,
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And againe, for a second vse of this point, it is a cauill and a reasoning of the flesh, helped forward by the subtilty of Satan, to say, that the diligent attending on the ministry of the word, is a meanes to make men liue an heauy and a dumpish and vncomfortable life,
And again, for a second use of this point, it is a cavil and a reasoning of the Flesh, helped forward by the subtlety of Satan, to say, that the diligent attending on the Ministry of the word, is a means to make men live an heavy and a dumpish and uncomfortable life,
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and a meanes to strip and depriue them of all delight, & comfort, yea some are deeply possest with a conceit, that it is a means to make men mad, foolish people somtime haue vttered it, where a Preacher hath been sent among them, that he would make them all go out of their wits, see the cunning of the diuel to fit the humors of men,
and a means to strip and deprive them of all delight, & Comfort, yea Some Are deeply possessed with a conceit, that it is a means to make men mad, foolish people sometime have uttered it, where a Preacher hath been sent among them, that he would make them all go out of their wits, see the cunning of the Devil to fit the humours of men,
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or rather the drines & barrennes of their harts, being barren of al heauenly comfort, the diuell doth so drench them thorow with carnall delights & pleasures,
or rather the dryness & Barrenness of their hearts, being barren of all heavenly Comfort, the Devil does so drench them thorough with carnal delights & pleasures,
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as he keeps them from any taste of the sweetnes of that ioy that might come by profitable hering of the word & he perswades with them that indeed, that is a means to breed in them disquietnes, griefe, sorrow & much vexatiō.
as he keeps them from any taste of the sweetness of that joy that might come by profitable hearing of the word & he persuades with them that indeed, that is a means to breed in them disquietness, grief, sorrow & much vexation.
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We must take heed of this deceit working on our corruption, & know that a speciall end of preaching, praying & other ministeriall actions, is, that our hearts might be fild with heauenly comfort,
We must take heed of this deceit working on our corruption, & know that a special end of preaching, praying & other ministerial actions, is, that our hearts might be filled with heavenly Comfort,
but shall continue with vs for euer, let vs then banish & cast out of our minds, all such deceiuing thoghts that the ministry of the Word, Sacraments, prayer an•ther holy exercises are meanes to strip vs of all comfo•• they are meanes (indeed) to humble vs and to wound vs for our sinnes,
but shall continue with us for ever, let us then banish & cast out of our minds, all such deceiving thoughts that the Ministry of the Word, Sacraments, prayer an•ther holy exercises Are means to strip us of all comfo•• they Are means (indeed) to humble us and to wound us for our Sins,
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One thing more obserue wee from these words, the words (as I shewed) are thus to be conceiued, that their hearts labouring and ready to faint, might be encouraged and raised vp with comfort.
One thing more observe we from these words, the words (as I showed) Are thus to be conceived, that their hearts labouring and ready to faint, might be encouraged and raised up with Comfort.
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See then the necessity of encouragement against ad•••saries of the truth, if true Christians be not encouraged by such as are to fight for them as Generals and Captaines, I meane the Ministers of the Gospell, they faint and are ready to fall vnder the hands of such as seeke to make a prey of them, Gal. 5.12. I would to God they were euen cut off, which doe disquiet you.
See then the necessity of encouragement against ad•••saries of the truth, if true Christians be not encouraged by such as Are to fight for them as Generals and Captains, I mean the Ministers of the Gospel, they faint and Are ready to fallen under the hands of such as seek to make a prey of them, Gal. 5.12. I would to God they were even Cut off, which do disquiet you.
and the people of God bee not encouraged and strengthened by comfortable exhortations, prayers, and other meanes against them, they will in the end sacke and spoile them of their comfort.
and the people of God be not encouraged and strengthened by comfortable exhortations, Prayers, and other means against them, they will in the end sack and spoil them of their Comfort.
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and may ioyne their forces against the common aduersaries of the truth, the Papists, for surely, they beginne to gather ground and to encroach vpon vs, wee therefore are to pray vnto the Lord, (that is all wee can doo) thar the differences amongst the Ministers of the Gospell being but in circumstance, not in substance as popish inchanters buzze in the heads of the simple, that these differences may be compounded,
and may join their forces against the Common Adversaries of the truth, the Papists, for surely, they begin to gather ground and to encroach upon us, we Therefore Are to pray unto the Lord, (that is all we can do) thar the differences among the Ministers of the Gospel being but in circumstance, not in substance as popish enchanters buzz in the Heads of the simple, that these differences may be compounded,
Come we now to the first condition of such as are capable of comfort of heart, in the next words, (that their harts may be comforted, they being knit together in loue) the word heere rendered (knit together) doth signifie such a coniunction and knitting together as is of the parts and members of the same body, which are conioyned and knit together by ligaments, by nerues and sinewes,
Come we now to the First condition of such as Are capable of Comfort of heart, in the next words, (that their hearts may be comforted, they being knit together in love) the word Here rendered (knit together) does signify such a conjunction and knitting together as is of the parts and members of the same body, which Are conjoined and knit together by ligaments, by nerves and sinews,
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Thus then these words are to bee conceiued, they being coupled and knit together thorow the bound of loue as the members of the naturall body are by nerues and sinewes.
Thus then these words Are to be conceived, they being coupled and knit together thorough the bound of love as the members of the natural body Are by nerves and sinews.
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and to bring downe a blessing from heauen vpon Gods ordinances appointed for the comfort of his chosen, to make them comfortable to vs in particular, we read Psal. 133. where brethren ioyne together in loue,
and to bring down a blessing from heaven upon God's ordinances appointed for the Comfort of his chosen, to make them comfortable to us in particular, we read Psalm 133. where brothers join together in love,
and dwell together in vnity, it is not onely a good and comely thing, but such a thing as hath promise of a blessing annexed vnto it, it is a means to procure a blessing vpon our hearing of the word of comfort, to make that effectual for our cōfort 2. Cor. 8.1.2.
and dwell together in unity, it is not only a good and comely thing, but such a thing as hath promise of a blessing annexed unto it, it is a means to procure a blessing upon our hearing of the word of Comfort, to make that effectual for our Comfort 2. Cor. 8.1.2.
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when hee could truely plead that hee ioyned with the Saints in loue, and that he did manifest his loue towards them by workes of mercy, Preserue thou my soule for I am mercifull, I might thu• goe on to other particulars,
when he could truly plead that he joined with the Saints in love, and that he did manifest his love towards them by works of mercy, Preserve thou my soul for I am merciful, I might thu• go on to other particulars,
if we be such as are linked to our brethren in loue, it inuiteth the godly to repaire vnto vs in our troubles, it makes them desirous to refresh our hearts with words of comfort, it strengthens their hope in their supplications & praiers to God for vs,
if we be such as Are linked to our brothers in love, it Inviteth the godly to repair unto us in our Troubles, it makes them desirous to refresh our hearts with words of Comfort, it strengthens their hope in their supplications & Prayers to God for us,
and other mean• yet our owne consciences telling vs that we are such as are knit to our brethrens loue that testimony of our own hart• with the testimony of the spirit of God, will support our souls in the greatest extremity. 1. Ioh. 3.14. We know we are translated frō death vnto life because we loue the brethren &c. what then shall daunt or dismay vs? It was Iobs case when his friends were Physitians of no value, Iob. 13.4.
and other mean• yet our own Consciences telling us that we Are such as Are knit to our Brothers' love that testimony of our own hart• with the testimony of the Spirit of God, will support our Souls in the greatest extremity. 1. John 3.14. We know we Are translated from death unto life Because we love the brothers etc. what then shall daunt or dismay us? It was Jobs case when his Friends were Physicians of no valve, Job 13.4.
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not able to apply the word of comfort aright, and miserable cōforters, then did Iob amongst other arguments of cōfort to himselfe, recount and call to mind this, that he had held communion of loue, with the poorest Saints of God,
not able to apply the word of Comfort aright, and miserable Comforters, then did Job among other Arguments of Comfort to himself, recount and call to mind this, that he had held communion of love, with the Poorest Saints of God,
and though we make many prayers he will not heare vs, We are now shortly to be made partakers of the Sacrament of the Lords supper, thereby to seale vp our vnion with Christ,
and though we make many Prayers he will not hear us, We Are now shortly to be made partakers of the Sacrament of the lords supper, thereby to seal up our Union with christ,
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How then shall not this affect our soules, and stir vp our hearts to ioyne together in Christian loue, and to labour to be knit fast one to another by the bond of true loue, seeing ioyning one with another in loue, is a meanes to giue way to true comfort of heart offered from the outward meanes of comfort,
How then shall not this affect our Souls, and stir up our hearts to join together in Christian love, and to labour to be knit fast one to Another by the bound of true love, seeing joining one with Another in love, is a means to give Way to true Comfort of heart offered from the outward means of Comfort,
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& so continue, can they looke that the Lord should giue them any grace, or comfort by his word or other holy ordinances? no certainly, the Apostle hath taught vs that such persons haue foule and defiled hands, 1. Tim. 2.8. I will that men pray, euery where lifting vp pure hands without wrath.
& so continue, can they look that the Lord should give them any grace, or Comfort by his word or other holy ordinances? no Certainly, the Apostle hath taught us that such Persons have foul and defiled hands, 1. Tim. 2.8. I will that men pray, every where lifting up pure hands without wrath.
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and our faith in his bloud, and to testifie our communion with the members of Christ, let vs know we can looke for no comfort by receiuing that sacrament which is full of comfort to a worthy receiuer,
and our faith in his blood, and to testify our communion with the members of christ, let us know we can look for no Comfort by receiving that sacrament which is full of Comfort to a worthy receiver,
and will put it into the heads of such as bee at oddes, and iarre with others, that therefore it is good for them to forbeare comming to the Sacrament because they cannot receiue it with comfort, they cannot come with quiet mindes;
and will put it into the Heads of such as be At odds, and jar with Others, that Therefore it is good for them to forbear coming to the Sacrament Because they cannot receive it with Comfort, they cannot come with quiet minds;
and take on him to teach men what is good for them, to auoyd the danger of damnation (if wee may beleeue him) indeed it is not good for men to come to the table of the Lord in the dregs of their malice and hatred,
and take on him to teach men what is good for them, to avoid the danger of damnation (if we may believe him) indeed it is not good for men to come to the table of the Lord in the dregs of their malice and hatred,
will they continue and go on in their malice and vnchristian iars, and make that a sufficient place and reason of waight to keepe them from the table of the Lord, who taught them to suffer the sunne to go downe on their wrath,
will they continue and go on in their malice and unchristian jars, and make that a sufficient place and reason of weight to keep them from the table of the Lord, who taught them to suffer the sun to go down on their wrath,
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I would demand of such persons but this one thing, let them answer if they can, they say they cannot come to the Sacrament with hope of any comfort, let that be granted, it is true,
I would demand of such Persons but this one thing, let them answer if they can, they say they cannot come to the Sacrament with hope of any Comfort, let that be granted, it is true,
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so long as they continue in their malice ▪ let them tell me then, if the Lord should now in this state wherein they are, lay his heauy hand vpon them, (as they are in continuall perill of stroakes and iudgements to light on them, being at enmity with the brethren they abide in death, what then can be sayd vnto them for their comfort, if good and godly men come vnto them of purpose to speak to their comfort, what can they say to mitigate their feares,
so long as they continue in their malice ▪ let them tell me then, if the Lord should now in this state wherein they Are, lay his heavy hand upon them, (as they Are in continual peril of Strokes and Judgments to Light on them, being At enmity with the brothers they abide in death, what then can be said unto them for their Comfort, if good and godly men come unto them of purpose to speak to their Comfort, what can they say to mitigate their fears,
or to lessen their torment of soule and conscience, surely nothing, till they haue giuen some euident token of their repentance and of thorow reconciliation with their brethren,
or to lessen their torment of soul and conscience, surely nothing, till they have given Some evident token of their Repentance and of thorough reconciliation with their brothers,
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as the members of one body are by nerues and sinews, it is an vsuall and known comparison of Scripture to compare true beleeuers to the members of one body, true beleeuers of the primitiue times,
as the members of one body Are by nerves and sinews, it is an usual and known comparison of Scripture to compare true believers to the members of one body, true believers of the primitive times,
and if by this rule we examine our loue, we shall finde that many of vs are much defectiue in this duty, can we perswade our selues wee are knit together in loue,
and if by this Rule we examine our love, we shall find that many of us Are much defective in this duty, can we persuade our selves we Are knit together in love,
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as the members of one body? if we so thinke wee deceiue our selues, this is that the wise man speakes of Prou. 26.23. siluer, drosse ouerlayed vpon a potsheard, so are burning lips and an euill heart;
as the members of one body? if we so think we deceive our selves, this is that the wise man speaks of Prou. 26.23. silver, dross overlaid upon a potsherd, so Are burning lips and an evil heart;
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as may appeare by the words following, where the Apostle doth explane himselfe, that this full assurance of vnderstanding, is a knowledge of the mystery of God,
as may appear by the words following, where the Apostle does explain himself, that this full assurance of understanding, is a knowledge of the mystery of God,
euen the Father of Christ, and in him a gracious Father vnto vs, now this Faith is heere described and set out, by the general nature of it, that it is an vnderstanding,
even the Father of christ, and in him a gracious Father unto us, now this Faith is Here described and Set out, by the general nature of it, that it is an understanding,
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or an assured knowledge, a full perswasion of vnderstanding, so the word signifieth, and again by the measure of that certainty in these words in all riches, which is a borrowed phrase to signifie plenty, and a great measure.
or an assured knowledge, a full persuasion of understanding, so the word signifies, and again by the measure of that certainty in these words in all riches, which is a borrowed phrase to signify plenty, and a great measure.
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but hee addes further, and knit together in the true Faith of Iesus Christ, (for that is the generall heere set downe in other termes) hence ariseth this conclusion.
but he adds further, and knit together in the true Faith of Iesus christ, (for that is the general Here Set down in other terms) hence arises this conclusion.
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these two ma• not bee diuorced, nor put a sunder one from the th••, for as the Apostle teacheth, without one fayth, th•• cannot bee one body wee may obserue it, Ephes. 4. wh•• hee hath spoken of one body, verse 4. hee subioy•• verse 5. one faith giuing vs to vnderstand, that there ca•not bee one body, without one faith, no,
these two ma• not be divorced, nor put a sunder one from the th••, for as the Apostle Teaches, without one faith, th•• cannot be one body we may observe it, Ephesians 4. wh•• he hath spoken of one body, verse 4. he subioy•• verse 5. one faith giving us to understand, that there ca•not be one body, without one faith, no,
if they 〈 ◊ 〉 disioyned in faith, and ought to bee thought on by s••• as are to enter into that neere vnion of marriage, to them it may most fitly bee applyed, they are to looke that they ioyne together, not onely in mutuall loue one to another but in one and the same fayth of Iesus Christ,
if they 〈 ◊ 〉 disjoined in faith, and ought to be Thought on by s••• as Are to enter into that near Union of marriage, to them it may most fitly be applied, they Are to look that they join together, not only in mutual love one to Another but in one and the same faith of Iesus christ,
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and beloued of God, yet for all his wisedome, hee was ouerthrowen by matching with the daughters of the wicked, it is sayd of Iehoram, that hee forsooke the way of the Lord,
and Beloved of God, yet for all his Wisdom, he was overthrown by matching with the daughters of the wicked, it is said of Jehoram, that he forsook the Way of the Lord,
and let this warne all, whom it may concerne, that in matching our selues, or our children in marriage, we looke cheifely to the truth and soundnesse of religion.
and let this warn all, whom it may concern, that in matching our selves, or our children in marriage, we look chiefly to the truth and soundness of Religion.
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The next thing offered from these words, if wee looke on them as a description of faith is, that true faith for the generall nature of it, is an vnderstanding,
The next thing offered from these words, if we look on them as a description of faith is, that true faith for the general nature of it, is an understanding,
or knowledge, and euidence and light of spirituall knowledge is the generall nature of true faith, the speciall forme and proper acte of it, is an apprehension,
or knowledge, and evidence and Light of spiritual knowledge is the general nature of true faith, the special Form and proper act of it, is an apprehension,
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but the generall nature of it, it is a knowledge of things to bee beleeued, hence it is that the Lord sayth by his Prophet, Isay. 53.11. by his knowledge shall my righteous seruant iustifie many &c. and our Sauiour Ioh. 17.3. this is life eternall, that they know thee to bee the onely very God, and whom thou hast sent Iesus Christ, the Apostle 1. Pet. 3.15. teacheth vs to bee ready alwaies to giue an account, to make an apologie, and to stand in defence of our hope, which cannot bee without knowledge, Augustine prooueth by the text of the Apostle, Rom. 10.14.
but the general nature of it, it is a knowledge of things to be believed, hence it is that the Lord say by his Prophet, Saiah 53.11. by his knowledge shall my righteous servant justify many etc. and our Saviour John 17.3. this is life Eternal, that they know thee to be the only very God, and whom thou hast sent Iesus christ, the Apostle 1. Pet. 3.15. Teaches us to be ready always to give an account, to make an apology, and to stand in defence of our hope, which cannot be without knowledge, Augustine proveth by the text of the Apostle, Rom. 10.14.
for how can a man beleeue by hearing that he vnderstand, not, it is then a cleere point, that faith for the generall nature of it, is a light of vnderstanding, it will bee sayd,
for how can a man believe by hearing that he understand, not, it is then a clear point, that faith for the general nature of it, is a Light of understanding, it will be said,
This a silly and slender reason, if it be well considered, look vpon the text & consider it, is this a good reason to say, the Apostle doth reckon vp knowledge and faith seuerally,
This a silly and slender reason, if it be well considered, look upon the text & Consider it, is this a good reason to say, the Apostle does reckon up knowledge and faith severally,
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therefore knowledge and faith haue no fellowship or agreement one with another, then this also is a good reason, the gift of prophesie and knowledge is reckned vp seuerally,
Therefore knowledge and faith have no fellowship or agreement one with Another, then this also is a good reason, the gift of prophesy and knowledge is reckoned up severally,
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how absurd is this, euery man may see, & the other must needs be as grosse, it remaines then a truth notwithstanding this cauill of th• Papists, that faith is a light of vnderstanding,
how absurd is this, every man may see, & the other must needs be as gross, it remains then a truth notwithstanding this cavil of th• Papists, that faith is a Light of understanding,
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& necessarily brings with it an illumination of the mind, let no man then deceiue himselfe, let no man thinke hee hath true faith when he hath no knowledge or vnderstanding of things to bee beleeued, and is not able to render any reasonable account of his faith, what he doth hold and beleeue needfull to saluation, he that so thinkes deceiues himselfe,
& necessarily brings with it an illumination of the mind, let no man then deceive himself, let no man think he hath true faith when he hath no knowledge or understanding of things to be believed, and is not able to render any reasonable account of his faith, what he does hold and believe needful to salvation, he that so thinks deceives himself,
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and let it bee thought on by such as come to the Table of the Lord, heerein stands one part of their examination they are to examine their knowledge in the doctrine of the Sacraments touching the Sacramentall relation of the signes with the things signified, I say not,
and let it be Thought on by such as come to the Table of the Lord, herein Stands one part of their examination they Are to examine their knowledge in the Doctrine of the Sacraments touching the Sacramental Relation of the Signs with the things signified, I say not,
it is the first action of the Spirit of God, in the renouation of the image of God in his Elect, to renewe them in the Spirit of their mindes, Ephes. 4.23.
it is the First actium of the Spirit of God, in the renovation of the image of God in his Elect, to renew them in the Spirit of their minds, Ephesians 4.23.
that the Lord Iesus at the day of iudgement shall shew himselfe from heauen with his mighty Angells, in flaming fire, rendring vengeance vnto them that do not know God and which obey not vnto the Gospell of our Lord Iesus Christ, these two following close one vpon another, ignorance of God,
that the Lord Iesus At the day of judgement shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God and which obey not unto the Gospel of our Lord Iesus christ, these two following close one upon Another, ignorance of God,
and want of obedience vnto the Gospell of Christ, and this ignorance is so foule a sinne as it shall bee sufficient to bring downe vengeance on them in whome it shall bee found at the comming of Christ to iudgement.
and want of Obedience unto the Gospel of christ, and this ignorance is so foul a sin as it shall be sufficient to bring down vengeance on them in whom it shall be found At the coming of christ to judgement.
Come we from the generall nature of Faith, to the quality of it, as it is an vnderstanding, that it is a full assurance and infallible certainty of knowledge,
Come we from the general nature of Faith, to the quality of it, as it is an understanding, that it is a full assurance and infallible certainty of knowledge,
or beleeues, but it is a distinct, a certaine and an infallible knowledge, which makes a demonstration in the mind of the beleeuer grounded not on reason,
or believes, but it is a distinct, a certain and an infallible knowledge, which makes a demonstration in the mind of the believer grounded not on reason,
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it is saide to bee the euidence of things which are not seene, (that is) the infallible demonstration and certainty, whereby the mind being continued by diuine testimony, doth most firmely embrace the promises of God touching remission of sinnes,
it is said to be the evidence of things which Are not seen, (that is) the infallible demonstration and certainty, whereby the mind being continued by divine testimony, does most firmly embrace the promises of God touching remission of Sins,
That true Faith is a distinct, a certaine, and infall••le knowledge, where then is any place for implicite Faith taught by the Papists, who say it is sufficient for a Christian to beleeue as the Church beleeues,
That true Faith is a distinct, a certain, and infall••le knowledge, where then is any place for implicit Faith taught by the Papists, who say it is sufficient for a Christian to believe as the Church believes,
and to remember that true Faith is a distinct certaine and infallible knowledge, yet that this doctrine be not a snare to intangle and perplexe the consciences of the weake, remember further, that though true faith bee a distinct, certaine,
and to Remember that true Faith is a distinct certain and infallible knowledge, yet that this Doctrine be not a snare to entangle and perplex the Consciences of the weak, Remember further, that though true faith be a distinct, certain,
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but labour to encrease it, and to grow from one measure to another, for so wil euery one that hath any beginning of sauing knowledge, he that thinks he hath a portion of sauing knowledge,
but labour to increase it, and to grow from one measure to Another, for so will every one that hath any beginning of Saving knowledge, he that thinks he hath a portion of Saving knowledge,
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as an explication of that word (vnderstanding) what it is (namely) knowledge of the mystery of God, to which is subioyned how God is reuealed in that mystery (namely) in distinction of persons (euen the Father of Christ,
as an explication of that word (understanding) what it is (namely) knowledge of the mystery of God, to which is subjoined how God is revealed in that mystery (namely) in distinction of Persons (even the Father of christ,
] By the word mystery hauing this addition, the Mystery of God, and God distinguished into the Father and Son, We are to vnderstand the Gospell which is the doctrine of the humiliation, exaltation, humanity, diuinity, office of meditation,
] By the word mystery having this addition, the Mystery of God, and God distinguished into the Father and Son, We Are to understand the Gospel which is the Doctrine of the humiliation, exaltation, humanity, divinity, office of meditation,
Now wee are to marke that Faith beeing (as ye haue heard) for the generall nature a knowledge, it is heere further set out together with the obiect of that knowledge, together with that thing whereof it is a knowledge, that it is a knowledge of the mystery of God (that is) of the Gospell reuealing God the Father, and the mediator Christ Iesus.
Now we Are to mark that Faith being (as you have herd) for the general nature a knowledge, it is Here further Set out together with the Object of that knowledge, together with that thing whereof it is a knowledge, that it is a knowledge of the mystery of God (that is) of the Gospel revealing God the Father, and the Mediator christ Iesus.
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Hence ariseth this point of doctrine that the proper obiect of the knowledge of Faith is the doctrine of the Gospell, true Faith that brings comfort is a knowledge of God reuealed in the mystery of the Gospell.
Hence arises this point of Doctrine that the proper Object of the knowledge of Faith is the Doctrine of the Gospel, true Faith that brings Comfort is a knowledge of God revealed in the mystery of the Gospel.
and needed not to flye to Christ to bee his redeemer, but comfortable and sauing Faith is a knowledge of God as hee is made knowne in the couenant of grace, in the Gospell,
and needed not to fly to christ to be his redeemer, but comfortable and Saving Faith is a knowledge of God as he is made known in the Covenant of grace, in the Gospel,
euen a light and knowledge of the glorious maiesty of the mystery of God in the face of Iesus Christ as saith the Apostle 2. Cor. 4.6. and hence it 〈 ◊ 〉 that the Apostle Rom. 10.3.
even a Light and knowledge of the glorious majesty of the mystery of God in the face of Iesus christ as Says the Apostle 2. Cor. 4.6. and hence it 〈 ◊ 〉 that the Apostle Rom. 10.3.
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and in the same chapter, verse • hee calls the word of the Gospell, the word of Faith, •••ing that word which sauing Faith doth properly eye• 〈 ◊ 〉 hath respect vnto,
and in the same chapter, verse • he calls the word of the Gospel, the word of Faith, •••ing that word which Saving Faith does properly eye• 〈 ◊ 〉 hath respect unto,
for indeed the drift and scope of all the oracles of God, and of the whole Scriptures, is, and 〈 ◊ 〉 was, to lead Gods elect to the knowledge of the s••ing promise,
for indeed the drift and scope of all the oracles of God, and of the Whole Scriptures, is, and 〈 ◊ 〉 was, to led God's elect to the knowledge of the s••ing promise,
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and did foreshew the death and passion of Christ for sinne, in many types and figures 〈 ◊ 〉 the Brasen serpent and in the sacrifices of the ceremoniall law,
and did foreshow the death and passion of christ for sin, in many types and figures 〈 ◊ 〉 the Brazen serpent and in the Sacrifices of the ceremonial law,
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Let no man then fancy to himselfe that hee hath at••ned true Faith, when hee hath onely a superficiall and confused knowledge of God, such knowledge of God as may bee had by the light of nature,
Let no man then fancy to himself that he hath at••ned true Faith, when he hath only a superficial and confused knowledge of God, such knowledge of God as may be had by the Light of nature,
or such as may be gathered by the sight of the creatures, is there any such among Christians will some say? I answere, vndoubtedly this exhortation is not vnseasonable in respect of many that professe christianity, many there bee who hauing liued in the bosome of the Church,
or such as may be gathered by the sighed of the creatures, is there any such among Christians will Some say? I answer, undoubtedly this exhortation is not unseasonable in respect of many that profess christianity, many there be who having lived in the bosom of the Church,
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and his perfect mercy, are met together & expressed towards his chosen in Christ, if we thus know not God, we doe not know him as he hath reuealed himselfe in the Gospell,
and his perfect mercy, Are met together & expressed towards his chosen in christ, if we thus know not God, we do not know him as he hath revealed himself in the Gospel,
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though they want knowledge they haue a good minde, marke how the holy ghost hath met with this fancy, without knowledge the mind is not good, it is not possible the minde should be good without knowledge.
though they want knowledge they have a good mind, mark how the holy ghost hath met with this fancy, without knowledge the mind is not good, it is not possible the mind should be good without knowledge.
Let no man then deceiue himself & think he hath faith, & yet know not God in the face of Iesus Christ, let vs all labour by the vse of all good meanes, crauing assistance of the spirit of God, who onely reuealeth the deep things of God, that wee may come to the knowledge of God manifested in the Gospell,
Let no man then deceive himself & think he hath faith, & yet know not God in the face of Iesus christ, let us all labour by the use of all good means, craving assistance of the Spirit of God, who only Revealeth the deep things of God, that we may come to the knowledge of God manifested in the Gospel,
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and consider wee this one thing, that the want of true faith is the cause of all iudgements, it brings plagues of all kindes vpon our soules bodies, goods,
and Consider we this one thing, that the want of true faith is the cause of all Judgments, it brings plagues of all Kinds upon our Souls bodies, goods,
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and wizards, but indeede it is a wicked heart of vnbeleefe that hath brought that iudgement vpon vs, that is the witch we may obserue in Iude epist. 5. vers.
and wizards, but indeed it is a wicked heart of unbelief that hath brought that judgement upon us, that is the witch we may observe in Iude Epistle. 5. vers.
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that the people that were deliuered out of Aegypt, were afterward destroyed, but why? for their murmuring, their fornication, their tempting of God, their reuiling of Moses? no,
that the people that were Delivered out of Egypt, were afterwards destroyed, but why? for their murmuring, their fornication, their tempting of God, their reviling of Moses? no,
Hence I gather, that there is no true vnderstanding of God, but as he is knowne distinct in persons, it is not sufficient to know that hee is one in essence;
Hence I gather, that there is no true understanding of God, but as he is known distinct in Persons, it is not sufficient to know that he is one in essence;
but wee are to know him distinguished in three persons, the Father, Son, and holy ghost, all eternall and equall in power, glory and maiesty, onely one true and euerliuing God, I say distinguished in persons,
but we Are to know him distinguished in three Persons, the Father, Son, and holy ghost, all Eternal and equal in power, glory and majesty, only one true and everliving God, I say distinguished in Persons,
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and so much is signified in the words of the Apostle, and thus we are to conceiue of Peters confession, Matthew 16.16. though the Papists alledge it to the contrary;
and so much is signified in the words of the Apostle, and thus we Are to conceive of Peter's Confessi, Matthew 16.16. though the Papists allege it to the contrary;
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and confession, that may be in Deuills, vnlesse wee say the Deuills made the same by the holy ghost, which were most absurd and blasphemous, there is then in faith for the generall nature of it, a knowledge that Christ is the Sonne of God,
and Confessi, that may be in Devils, unless we say the Devils made the same by the holy ghost, which were most absurd and blasphemous, there is then in faith for the general nature of it, a knowledge that christ is the Son of God,
(In whome) the originall worde may bee rendred (in whom or in which) for they may be referred either to the word (mystery) or to Christ, all is one in the sence & meaning of the Apostle,
(In whom) the original word may be rendered (in whom or in which) for they may be referred either to the word (mystery) or to christ, all is one in the sense & meaning of the Apostle,
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but the most receaued translation is (in whom) with relation to Christ, (all the treasures of wisedome and knowledge, (i) the most excellent and precious things of wisedome and knowlege,
but the most received Translation is (in whom) with Relation to christ, (all the treasures of Wisdom and knowledge, (i) the most excellent and precious things of Wisdom and knowledge,
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Now first of all, the matter and substance of this verse, that in Christ all things needfull to bee knowne to saluation are to be found beeing considered together with the similitude vnder which it is deliuered, doth affoord this conclusion.
Now First of all, the matter and substance of this verse, that in christ all things needful to be known to salvation Are to be found being considered together with the similitude under which it is Delivered, does afford this conclusion.
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the knowledge of the maiesty and power of God manifested by his miracles, and resurrection, the knowledge of the iustice, goodnes, loue and mercy of God made known by his comming into the world,
the knowledge of the majesty and power of God manifested by his Miracles, and resurrection, the knowledge of the Justice, Goodness, love and mercy of God made known by his coming into the world,
and suffering of death, 1. Tim. 1.15. Christ Iesus came into the worlde to saue sinners, the knowledge of the work of creation, gouernment and preseruation of the world, Heb. 1.3.
and suffering of death, 1. Tim. 1.15. christ Iesus Come into the world to save Sinners, the knowledge of the work of creation, government and preservation of the world, Hebrew 1.3.
and saluation of Gods chosen, and of eternall life and glory reserued in heauen for them, all these are poynts of sauing knowledge to which all others may be reduced,
and salvation of God's chosen, and of Eternal life and glory reserved in heaven for them, all these Are points of Saving knowledge to which all Others may be reduced,
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and all other poynts of sauing knowledge are written, reuealed & made knowne to vs. Hence then of necessity it followeth, that the knowledge of any thing out of Christ is not a comfortable knowledge, a knowledge tending to saluation,
and all other points of Saving knowledge Are written, revealed & made known to us Hence then of necessity it follows, that the knowledge of any thing out of christ is not a comfortable knowledge, a knowledge tending to salvation,
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but rather to destruction and damnation for example (houlding our selues to the Apostles similitude) a knowledge of any merit, any satisfaction to God,
but rather to destruction and damnation for Exampl (holding our selves to the Apostles similitude) a knowledge of any merit, any satisfaction to God,
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The Papists would beare vs in hand that they know a treasure belonging to the infinit treasure of the satisfaction purchased by the passion of Christ out of Christ,
The Papists would bear us in hand that they know a treasure belonging to the infinite treasure of the satisfaction purchased by the passion of christ out of christ,
and what is that? forsooth the passions of the blessed Virgine Mary, and of all other Saints, who suffered more as they blasphemously speake) then their sinnes required, this is no sauing and comfortable knowledge,
and what is that? forsooth the passion of the blessed Virgae Marry, and of all other Saints, who suffered more as they blasphemously speak) then their Sins required, this is no Saving and comfortable knowledge,
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for how can that which is infinite admitte any thing to be adioyned and added vnto it, they acknowledge an infinite treasure of satisfaction in Christ,
for how can that which is infinite admit any thing to be adjoined and added unto it, they acknowledge an infinite treasure of satisfaction in christ,
and yet they say there belongs to it other satisfactions, what is this but with one & the same breath to contradict themselues? I leaue them therefore to vanish in their gaine sayings,
and yet they say there belongs to it other satisfactions, what is this but with one & the same breath to contradict themselves? I leave them Therefore to vanish in their gain sayings,
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and of daily vse with vs, to know things giuen vnto vs of God, either spirituall or temporall, either concerning the good of our soules as the worde and Sacraments, &c. or the good of our bodies,
and of daily use with us, to know things given unto us of God, either spiritual or temporal, either Concerning the good of our Souls as the word and Sacraments, etc. or the good of our bodies,
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yet many rest in that knowledge, & think it •nough if they can say, God hath blessed them with such 〈 ◊ 〉 such things, the heathens were able to say so, there i• 〈 ◊ 〉 comfort in such knowledge, our knowledge of things 〈 ◊ 〉 vs of God must goe a step further, it must be ground•d 〈 ◊ 〉 Christ that it may be comfortable:
yet many rest in that knowledge, & think it •nough if they can say, God hath blessed them with such 〈 ◊ 〉 such things, the Heathens were able to say so, there i• 〈 ◊ 〉 Comfort in such knowledge, our knowledge of things 〈 ◊ 〉 us of God must go a step further, it must be ground•d 〈 ◊ 〉 christ that it may be comfortable:
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Let this bee thought on, & let it stir vs vp to labour to haue our knowledge of al things we enioy in this life, grounded in the merit of Christ, the storehouse and fountaine of all sauing knowledge.
Let this be Thought on, & let it stir us up to labour to have our knowledge of all things we enjoy in this life, grounded in the merit of christ, the storehouse and fountain of all Saving knowledge.
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The next thing wee are to marke is, that the knowledge of things needfull to be knowne to saluation, laid vp in Christ, is deliuered, not in plaine termes,
The next thing we Are to mark is, that the knowledge of things needful to be known to salvation, laid up in christ, is Delivered, not in plain terms,
That sauing knowledge, or knowledge & wisedom vnto saluation, which is to be found only in Christ, is a thing of great price, it is a treasure of inestimable worth and excellency, the Apostle sets it downe as a thing whereof he was fully resolued that nothing in the world was able to come neere the worth and excellency of this, other things compared with this, he held them as losse & dung,
That Saving knowledge, or knowledge & Wisdom unto salvation, which is to be found only in christ, is a thing of great price, it is a treasure of inestimable worth and excellency, the Apostle sets it down as a thing whereof he was Fully resolved that nothing in the world was able to come near the worth and excellency of this, other things compared with this, he held them as loss & dung,
for whom I haue counted all things losse, and doe iudge them to bee dung, that I might win Christ, he saith he esteemed not, he made no account of knowing any thing saue Iesus Christ & him crucified, ioyne to this that of the wiseman, where he saith the marchandize of this is better then the marchandize of siluer,
for whom I have counted all things loss, and do judge them to be dung, that I might win christ, he Says he esteemed not, he made no account of knowing any thing save Iesus christ & him Crucified, join to this that of the Wiseman, where he Says the merchandise of this is better then the merchandise of silver,
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and the gaine thereof is better then gold, it is more precious then pearles, and all things that thou canst desire, are not to be compared vnto her, &c. The reason of this is plaine.
and the gain thereof is better then gold, it is more precious then Pearls, and all things that thou Canst desire, Are not to be compared unto her, etc. The reason of this is plain.
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Sauing knowledge is a thing of greater worth then any thing in the worlde, because it concernes our euerlasting good, the good of our bodies and soules for euer, other things concerne but our temporary good onely in the time of this life, what shall it profite a man saith our Sauiour though hee winne the whole worlde,
Saving knowledge is a thing of greater worth then any thing in the world, Because it concerns our everlasting good, the good of our bodies and Souls for ever, other things concern but our temporary good only in the time of this life, what shall it profit a man Says our Saviour though he win the Whole world,
Now this beeing so, that sauing knowledge in Christ is so excellent a treasure wee must labour to bee perswaded of the excellency of it, and to bee affected towardes it accordingly, wee must haue our affections enlarged,
Now this being so, that Saving knowledge in christ is so excellent a treasure we must labour to be persuaded of the excellency of it, and to be affected towards it accordingly, we must have our affections enlarged,
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and haue euen a couetous desire after this same heauenly treasure (this is an holy couetousnesse) yea, with the wise Merchant, Mat. 13.45. that seeketh good pearles, and hauing found this pearle of great price, wee are to sell all wee haue, wee are to renounce all that nature hath endued vs withall and to despise and set light by all the profits, pleasures, honours and preferments of this life that wee may purchase this pearle of such excellent woorth;
and have even a covetous desire After this same heavenly treasure (this is an holy covetousness) yea, with the wise Merchant, Mathew 13.45. that seeks good Pearls, and having found this pearl of great price, we Are to fell all we have, we Are to renounce all that nature hath endued us withal and to despise and Set Light by all the profits, pleasures, honours and preferments of this life that we may purchase this pearl of such excellent worth;
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yet they through greedy desire of the corruptible and casuall treasures of the world, are wholly withheld from seeking this one thing onelie necessary, what is the cause of this, let vs consider the cause of it, that finding that, wee may labour to remooue it, that so the effect may fall to the ground,
yet they through greedy desire of the corruptible and casual treasures of the world, Are wholly withheld from seeking this one thing only necessary, what is the cause of this, let us Consider the cause of it, that finding that, we may labour to remove it, that so the Effect may fallen to the ground,
that they are rich, and neede not the riches of Christ, to make them truely rich, they finde not themselues to stand in neede of the precious treasures found in Christ to enrich them, they goe on in a fearefull dulnesse and deadnesse of heart,
that they Are rich, and need not the riches of christ, to make them truly rich, they find not themselves to stand in need of the precious treasures found in christ to enrich them, they go on in a fearful dulness and deadness of heart,
and yet withall, they thinke not that they stand in such neede of Christ as they do, (for consider it) do they not many times confesse themselues to be sinners only in generall manner;
and yet withal, they think not that they stand in such need of christ as they do, (for Consider it) do they not many times confess themselves to be Sinners only in general manner;
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and to excuse their sins, accounting great sinnes, little sinnes, as breaking of the Sabbaoth, customary swearing and the like, I appeale to themselues,
and to excuse their Sins, accounting great Sins, little Sins, as breaking of the Sabbaoth, customary swearing and the like, I appeal to themselves,
yet the heart saith no, I stand not in such need of Iesus Christ, and this is that which makes men not to value the riches of Iesus Christ as they ought, we must therefore labour to find our selues stand in neede of the rich treasure found in Christ,
yet the heart Says not, I stand not in such need of Iesus christ, and this is that which makes men not to valve the riches of Iesus christ as they ought, we must Therefore labour to find our selves stand in need of the rich treasure found in christ,
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Consider wee further but this one thing sauing knowledge in Christ will stand by vs and comfort vs when all things in the worlde forsake vs, doe not wee see riches taken away from men,
Consider we further but this one thing Saving knowledge in christ will stand by us and Comfort us when all things in the world forsake us, do not we see riches taken away from men,
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or elsemen taken suddenly away from their riches, neither their siluer nor their golde is able to deliuer them in the daie of the Lords wrath, &c. Zephan. 1.18. but sauing knowledge in Christ is durable riches, Pro. 8.18. it is a treasure that will continue for euer and minister comfort in the greatest extremity.
or elsemen taken suddenly away from their riches, neither their silver nor their gold is able to deliver them in the day of the lords wrath, etc. Zephaniah. 1.18. but Saving knowledge in christ is durable riches, Pro 8.18. it is a treasure that will continue for ever and minister Comfort in the greatest extremity.
Let vs then in wisedome affect this treasure and seeke after it and euen despise all things in the world in respect of it, that so we may lay vp in store a good foundation against the time to come.
Let us then in Wisdom affect this treasure and seek After it and even despise all things in the world in respect of it, that so we may lay up in store a good Foundation against the time to come.
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That sauing knowledge found in Christ though it h•• a thing of great price, yet it is not apparant to 〈 ◊ 〉 mans eye, euery man seeth not the lustre and beauty •f this pretious knowledge, euery mans minde is not 〈 ◊ 〉 to comprehend the worth of it, no not any mans mind but onely their minds that are opened and enlightned by the Spirit of God, Math. 16.17.
That Saving knowledge found in christ though it h•• a thing of great price, yet it is not apparent to 〈 ◊ 〉 men eye, every man sees not the lustre and beauty •f this precious knowledge, every men mind is not 〈 ◊ 〉 to comprehend the worth of it, no not any men mind but only their minds that Are opened and enlightened by the Spirit of God, Math. 16.17.
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for they are foolishnesse vn•• him, neither can hee know them, hee hath neither pow•• nor possibility in himselfe to know them, let him labo•• and striue neuer so much,
for they Are foolishness vn•• him, neither can he know them, he hath neither pow•• nor possibility in himself to know them, let him labo•• and strive never so much,
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The reason is, (as I haue heeretofore shewed.) Because there is no seed of sauing knowledge in nature, it is abo•e the reach of nature created in the state of innocency;
The reason is, (as I have heretofore showed.) Because there is no seed of Saving knowledge in nature, it is abo•e the reach of nature created in the state of innocency;
that Hezekiah to gratifie the King of Babels Ambassadour that brought him letters and a present, shewed them the house of the treasures, the siluer and the gold,
that Hezekiah to gratify the King of Babels Ambassador that brought him letters and a present, showed them the house of the treasures, the silver and the gold,
and the spices, and the pretious oyntment, and all the house of his armour, &c. how great a fauour then is it for the Lord, the King of heauen and earth, to shew to vs,
and the spices, and the precious ointment, and all the house of his armour, etc. how great a favour then is it for the Lord, the King of heaven and earth, to show to us,
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yea to giue vs eies to see with comfort, the riches and treasures found in his treasury euen in Iesus Christ better then all the riches and treasures of the world,
yea to give us eyes to see with Comfort, the riches and treasures found in his treasury even in Iesus christ better then all the riches and treasures of the world,
how much are wee in this regard bound to magnifie the Lords mercy, hee hath not so dealt with euery one, we may see thousands left in this blindnes not able to see the things wee see,
how much Are we in this regard bound to magnify the lords mercy, he hath not so dealt with every one, we may see thousands left in this blindness not able to see the things we see,
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yea wee may see in them our owne image, what wee were before the Lord put a difference betweene them and vs. Let it therefore stir vp as many as haue their eyes opened to see with comfort the rich treasures found in Christ, to magnifie and praise the Lord for so great a mercy;
yea we may see in them our own image, what we were before the Lord put a difference between them and us Let it Therefore stir up as many as have their eyes opened to see with Comfort the rich treasures found in christ, to magnify and praise the Lord for so great a mercy;
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yea let our hearts be enlarged, and mouthes opened to praise the Lord for the comfortable sight of this excellent treasure when it pleaseth him to strip vs of earthly riches which happely we had in great aboundance.
yea let our hearts be enlarged, and mouths opened to praise the Lord for the comfortable sighed of this excellent treasure when it Pleases him to strip us of earthly riches which happily we had in great abundance.
this a child of God ought to consider in time of the losse of outward riches, the consideration of this will swallow vp all greefe for the losse of those things,
this a child of God ought to Consider in time of the loss of outward riches, the consideration of this will swallow up all grief for the loss of those things,
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And this proposition is deliuered together with the Apostles purpose in propounding of the former, that he laid before the Colossians the former proposition to this end, that they might not bee deceiued by any thing tendered vnto them out of Christ, all things out of him being meer• deceit, the connexion is this.
And this proposition is Delivered together with the Apostles purpose in propounding of the former, that he laid before the colossians the former proposition to this end, that they might not be deceived by any thing tendered unto them out of christ, all things out of him being meer• deceit, the connexion is this.
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and thi• I speake to this end, that you may be kept from seduce 〈 ◊ 〉 of deceauers, such as goe about to thrust vpon you any thing out of Christ in the matter of saluation, I tell you their wordes are but entising flattering wordes, their p••pose is to beguile you, this I say least any should beguile you, &c.
and thi• I speak to this end, that you may be kept from seduce 〈 ◊ 〉 of deceivers, such as go about to thrust upon you any thing out of christ in the matter of salvation, I tell you their words Are but enticing flattering words, their p••pose is to beguile you, this I say lest any should beguile you, etc.
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So then in this verse wee haue the end of the propounding of the former proposition, that it was to keepe the Colossians from beeing deceiued by seducers, together with the manner and meanes whereby false impostors,
So then in this verse we have the end of the propounding of the former proposition, that it was to keep the colossians from being deceived by seducers, together with the manner and means whereby false impostors,
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and false teachers commonly vse to deceiue (namely) by entising words, somethings are to bee cleered in the words of this verse, the word translated (beguile) doth properly signifie to deceiue the ignorant,
and false Teachers commonly use to deceive (namely) by enticing words, somethings Are to be cleared in the words of this verse, the word translated (beguile) does properly signify to deceive the ignorant,
First, we are heere to marke, that the Apostle taught the Colossians, that in Christ is found full and perfect knowledge of all things needfull to saluation, not onely to this end, that they might know this and beleeue it,
First, we Are Here to mark, that the Apostle taught the colossians, that in christ is found full and perfect knowledge of all things needful to salvation, not only to this end, that they might know this and believe it,
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but that they might by the knowledge of it be kept from errour, that they might thereby be armed and made able to stand against cunning seducers, such as should goe about to beguile them,
but that they might by the knowledge of it be kept from error, that they might thereby be armed and made able to stand against cunning seducers, such as should go about to beguile them,
That sound knowledge of the truth, is not only good in it selfe, but also an excellent preseruatiue against the delusions of subtill seducers, and a notable meanes to keepe vs from being deceiued by such as labour to corrupt vs with errour.
That found knowledge of the truth, is not only good in it self, but also an excellent preservative against the delusions of subtle seducers, and a notable means to keep us from being deceived by such as labour to corrupt us with error.
But that we might bee prouided against the deceit and craftinesse of men, which is a plaine proofe of the point in hand, that sound knowledge is a notable means to preserue vs from being ouertaken by the craft of Seducers;
But that we might be provided against the deceit and craftiness of men, which is a plain proof of the point in hand, that found knowledge is a notable means to preserve us from being overtaken by the craft of Seducers;
such as haue sound knowledge of the truth, haue their wits exercised to discerne betweene good and euill, betweene light and darkenesse, they carry a light within them (which is index sui & obliqui, whereby they are able to discouer what is agreeable to the truth,
such as have found knowledge of the truth, have their wits exercised to discern between good and evil, between Light and darkness, they carry a Light within them (which is index sui & obliqui, whereby they Are able to discover what is agreeable to the truth,
and wee see some drawen to popery, some to Brownisme, some to one errour, and some to another, would we be preserued and kept vpright in the truth in the middest and throng of many deceiuers gone out purposely to deceiue, who compasse sea and land to make a childe of the Diuell like to themselues;
and we see Some drawn to popery, Some to Brownism, Some to one error, and Some to Another, would we be preserved and kept upright in the truth in the midst and throng of many deceivers gone out purposely to deceive, who compass sea and land to make a child of the devil like to themselves;
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then let vs labor for sound knowledge of the truth, vse with diligence the ordinances of God appointed to that end to beget knowledge, it is a reasoning of the flesh,
then let us labour for found knowledge of the truth, use with diligence the ordinances of God appointed to that end to beget knowledge, it is a reasoning of the Flesh,
therfore we wil neither hear one nor other, or if we heare we will beleeue neuer a Preacher of them all, this is not the way to keepe our selues from being deceiued, no, this is the way to make vs a fit prey for seducers, to seaze vpon, such men as vse thus to speake will heare and beleeue prophane and filthy persons, such as will lead th•n to lust and lewdnesse, to drunkennesse and all exc•sse of riot, they will heare and beleeue such as will fill their eares with false tales,
Therefore we will neither hear one nor other, or if we hear we will believe never a Preacher of them all, this is not the Way to keep our selves from being deceived, no, this is the Way to make us a fit prey for seducers, to seize upon, such men as use thus to speak will hear and believe profane and filthy Persons, such as will led th•n to lust and Lewdness, to Drunkenness and all exc•sse of riot, they will hear and believe such as will fill their ears with false tales,
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and slanderous reports, and poyson their hearts with malice against their brethren, but they hold it dangerous to heare and beleeue such as labour to instruct them in the truth;
and slanderous reports, and poison their hearts with malice against their brothers, but they hold it dangerous to hear and believe such as labour to instruct them in the truth;
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as if there were no danger of contagion but from them, it is all one as if they should thus speake, there is none more subiect to be drawen out of the way,
as if there were no danger of contagion but from them, it is all one as if they should thus speak, there is none more Subject to be drawn out of the Way,
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But will some say, alas, I am a poore simple man or woman, who will euer offer to seduce me? popish inchanters or other seducers will neuer meddle with mee, they will rather deale with such as are eminent in place or quality, such as bee of some note in Church or Common-wealth.
But will Some say, alas, I am a poor simple man or woman, who will ever offer to seduce me? popish enchanters or other seducers will never meddle with me, they will rather deal with such as Are eminent in place or quality, such as bee of Some note in Church or Commonwealth.
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as precious to the Lord as the soule of the greatest, therefore thou hast iust cause to looke to thy selfe, the Diuell by his instruments will be tempering with thee, to corrupt thee with errour;
as precious to the Lord as the soul of the greatest, Therefore thou hast just cause to look to thy self, the devil by his Instruments will be tempering with thee, to corrupt thee with error;
that deceiuers creepe into houses, and lead captiue simple women, laden with sinnes, and led with diuerse lusts, plead not therefore thy simplicity as sufficient to protect and sheild thee from the assault of seducers,
that deceivers creep into houses, and led captive simple women, laden with Sins, and led with diverse Lustiest, plead not Therefore thy simplicity as sufficient to Pact and shield thee from the assault of seducers,
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That in matters of faith wee haue greater cause to feare deceit and seducement then violence in matter of religion there is greater danger of corruption by smooth deceiuers,
That in matters of faith we have greater cause to Fear deceit and seducement then violence in matter of Religion there is greater danger of corruption by smooth deceivers,
& by that means do easily get within mens bosoms, and seat themselues vpon their hearts without resistance, the opinion that is had of their piety and goodnes, giues easie passage to their coloured poyson, to enter into the very bowels of mens soules,
& by that means do Easily get within men's bosoms, and seat themselves upon their hearts without resistance, the opinion that is had of their piety and Goodness, gives easy passage to their coloured poison, to enter into the very bowels of men's Souls,
and may better be auoyded, and therfore they are lesse dangerous then cunning deceiuers, it is a maxime and knowen truth, taught by common experience, that a kissing & embracing enemy is far more dangerous then a threatning, open and professed fo•, the Scripture is full of examples of this kinde, Ioab 2. Sam. 29.9. Iudas and many others.
and may better be avoided, and Therefore they Are less dangerous then cunning deceivers, it is a maxim and known truth, taught by Common experience, that a kissing & embracing enemy is Far more dangerous then a threatening, open and professed fo•, the Scripture is full of Examples of this kind, Ioab 2. Sam. 29.9. Iudas and many Others.
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Now this being so, that in matters of religion, there is greater danger of corruption from seducers, then of hurt by open persecutors, it must teach vs to be most wary that the pestilent breath of deceiuers neuer infect vs. Let vs keepe our eares from harkening to their smooth perswasions,
Now this being so, that in matters of Religion, there is greater danger of corruption from seducers, then of hurt by open persecutors, it must teach us to be most wary that the pestilent breath of deceivers never infect us Let us keep our ears from Harkening to their smooth persuasions,
as we would refraine from one that had some infectious disease vpon him, and let vs follow the counsell of our Sauiour, Mat. 7.15. beware of false Prophets, which come to you in sheepes cloathing, but inwardly they are rauening woolues.
as we would refrain from one that had Some infectious disease upon him, and let us follow the counsel of our Saviour, Mathew 7.15. beware of false prophets, which come to you in Sheep clothing, but inwardly they Are ravening wolves.
and he demeaned himselfe, so as no man could iustly taxe him, then doubtles a deceiuer, who puts on a visard of holinesse, of purpose to deceiue may seeme to vs to excell in holinesse,
and he demeaned himself, so as no man could justly Tax him, then doubtless a deceiver, who puts on a Wizard of holiness, of purpose to deceive may seem to us to excel in holiness,
if we iudge of him by that appearance we may be deceiued, it is therefore the proper fruit of a Prophet as he is a Prophet (namely) his doctrine by which we are to iudge of him,
if we judge of him by that appearance we may be deceived, it is Therefore the proper fruit of a Prophet as he is a Prophet (namely) his Doctrine by which we Are to judge of him,
then let vs take heed of him, and not suffer such an one to disgorge his venome into our bosomes, there is greater danger from him then from an open and professed enemy of religion;
then let us take heed of him, and not suffer such an one to disgorge his venom into our bosoms, there is greater danger from him then from an open and professed enemy of Religion;
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but loseth the knowledge of the truth and emb••ceth errour in steed of truth, & at length comes to this, that the truth hee before loued and confessed hee now hates,
but loses the knowledge of the truth and emb••ceth error in steed of truth, & At length comes to this, that the truth he before loved and confessed he now hates,
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and doth persecute with bitter enmity and oppositions against it, examples of this kind we haue in Scripture as Himineus and Philetus, Hermogenes and Alexander the copper smith.
and does persecute with bitter enmity and oppositions against it, Examples of this kind we have in Scripture as Hymenaeus and Philetus, Hermogenes and Alexander the copper smith.
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and we are in speciall manner to take heede of our owne inborne beguiling enemy, I meane our naturall corruption, the serpent that lies in our owne bosome, that is a deceiuing enemy, the greatest enemy wee haue,
and we Are in special manner to take heed of our own inborn beguiling enemy, I mean our natural corruption, the serpent that lies in our own bosom, that is a deceiving enemy, the greatest enemy we have,
euen greater then the Diuell though he bee a seducer to sinne, the Diuell could neuer preuaile to bring vs to any sinne but by meanes of that, it may seeme strange that any man should play the Sophister with himselfe,
even greater then the devil though he be a seducer to sin, the devil could never prevail to bring us to any sin but by means of that, it may seem strange that any man should play the Sophister with himself,
& not doers of it, they through their owne corruption thinke all is well enough with them and so play the Sophisters with themselues, Iam. 1 22. be ye doers of the word and not hearers only deceiuing your owne soules, this beguiling enemy our owne corruption ▪ makes men many times thinke they haue faith,
& not doers of it, they through their own corruption think all is well enough with them and so play the Sophisters with themselves, Iam. 1 22. be the doers of the word and not hearers only deceiving your own Souls, this beguiling enemy our own corruption ▪ makes men many times think they have faith,
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when indeed it is nothing but pride and presumption, and that that they repent when it is nothing but a deceitfull counterfetting and hypocrisie, we must therfore especially take heed of this beguling dangerous enemy.
when indeed it is nothing but pride and presumption, and that that they Repent when it is nothing but a deceitful counterfeiting and hypocrisy, we must Therefore especially take heed of this beguling dangerous enemy.
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I answer, first together with the examination of our own harts, with a search made to find out the depth and deceit of our owne corruption, wee are to pray for strength of grace against it,
I answer, First together with the examination of our own hearts, with a search made to find out the depth and deceit of our own corruption, we Are to pray for strength of grace against it,
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Secondly, wee are to carry, and cherish in our hearts an vniuersall hatred of all and euery sinne, Psal. 119.128. I esteeme all thy precepts most iust, and hate all false waies;
Secondly, we Are to carry, and cherish in our hearts an universal hatred of all and every sin, Psalm 119.128. I esteem all thy Precepts most just, and hate all false ways;
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and be instant with the Lord for strength of grace against it, & carry in a vniuersall hatred of euery knowen sinne, we shall be able, in some measure, to decline the deceit of our owne beguiling corruption.
and be instant with the Lord for strength of grace against it, & carry in a universal hatred of every known sin, we shall be able, in Some measure, to decline the deceit of our own beguiling corruption.
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Come we to the manner and means whereby false teachers vse to deceiue in the wordes following (with entising words) That which is offered vnto vs from hence, is this.
Come we to the manner and means whereby false Teachers use to deceive in the words following (with enticing words) That which is offered unto us from hence, is this.
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Behold I will come against the Prophets, saith the Lord, which haue sweet tongues &c. deceiuers commonly bring probable reasons and perswasiue arguments,
Behold I will come against the prophets, Says the Lord, which have sweet tongues etc. deceivers commonly bring probable Reasons and persuasive Arguments,
Because the Diuell knowes the force of this weapon, the power of a flattering perswasiue speech, he vsed it himselfe in his first temptation ye shall be as Gods, &c. and preuailed;
Because the devil knows the force of this weapon, the power of a flattering persuasive speech, he used it himself in his First temptation you shall be as God's, etc. and prevailed;
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This may serue, not onely to let vs see, whence it is that many at this day are deceiued by Popish seducers, because they come prouided with intising and glosing speaches,
This may serve, not only to let us see, whence it is that many At this day Are deceived by Popish seducers, Because they come provided with enticing and glossing Speeches,
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for example, when the Papists say, it is not likely that our prouident Sauiour Iesus Christ, in the institution of the Sacrament of his Supper, would deliuer it in obscure and ambiguous termes,
for Exampl, when the Papists say, it is not likely that our provident Saviour Iesus christ, in the Institution of the Sacrament of his Supper, would deliver it in Obscure and ambiguous terms,
because that might cause much strife, and contention, and the mistaking of it might breed Idolatry, th•t we worship for Christ, that which is not Christ,
Because that might cause much strife, and contention, and the mistaking of it might breed Idolatry, th•t we worship for christ, that which is not christ,
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because the Apostle was acquainted with the state & condition of their Church, and this reason is couched together with an answer to a question they might make,
Because the Apostle was acquainted with the state & condition of their Church, and this reason is couched together with an answer to a question they might make,
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how he should come to the knowledge of their state, being absent, and far remooued from them, to this the Apostle answers that though he was absent in the flesh,
how he should come to the knowledge of their state, being absent, and Far removed from them, to this the Apostle answers that though he was absent in the Flesh,
First, a preuention of a question that might be made by the Colossians, how possibly the Apostle could come to be acquainted with their estate, seeing he was absent from thē this the Apostle meets withall in the first words by a distinction, that his absence was in regard of his body and not of his spirit (Though I be absent in the flesh, &c. Now because there might yet remaine some scruple,
First, a prevention of a question that might be made by the colossians, how possibly the Apostle could come to be acquainted with their estate, seeing he was absent from them this the Apostle meets withal in the First words by a distinction, that his absence was in regard of his body and not of his Spirit (Though I be absent in the Flesh, etc. Now Because there might yet remain Some scruple,
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and yet bee ignorant of their estate & welfare, the Apostle therefore in the second place sets downe the effect of his presence in the spirit with the Colossians, to proue that he was present with them, not in bare conceit & mind,
and yet be ignorant of their estate & welfare, the Apostle Therefore in the second place sets down the Effect of his presence in the Spirit with the colossians, to prove that he was present with them, not in bore conceit & mind,
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and not by heare say, reioycing and beholding, which doth also proue the truth of his presence with them in the spirit, that he was so present ▪ that he did looke on them,
and not by hear say, rejoicing and beholding, which does also prove the truth of his presence with them in the Spirit, that he was so present ▪ that he did look on them,
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Now before wee come to handle the parts of this verse in particular one thing of good vse and consequence is to be obserued from it in generall, we are to marke that this verse is inferd vpon the former as a reason of the Apostles eare, expressed in the former verse, hee was carefull that none should beguile them,
Now before we come to handle the parts of this verse in particular one thing of good use and consequence is to be observed from it in general, we Are to mark that this verse is inferred upon the former as a reason of the Apostles ear, expressed in the former verse, he was careful that none should beguile them,
why so? because he was present with them in his spirit and saw their good order and stedfast faith in Christ, that reason is to be marked, a man would thinke he should rather haue thus reasoned.
why so? Because he was present with them in his Spirit and saw their good order and steadfast faith in christ, that reason is to be marked, a man would think he should rather have thus reasoned.
So must we in our best & most secure estate, as it may seeme to vs, feare & be carefull to auoid the danger of temptation, the Apostle saith to such as stand by faith, be not high minded but fear,
So must we in our best & most secure estate, as it may seem to us, Fear & be careful to avoid the danger of temptation, the Apostle Says to such as stand by faith, be not high minded but Fear,
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& let him that thinketh he standeth, take heed least he fall, which places make nothing against assurance of saluation in true beleeuers as the Papists vrge them,
& let him that Thinketh he Stands, take heed lest he fallen, which places make nothing against assurance of salvation in true believers as the Papists urge them,
& do prooue the point in hand, that euen thē when we stand & are stedfast in faith, wee are with all circumspection, to auoid the danger of temptation,
& do prove the point in hand, that even them when we stand & Are steadfast in faith, we Are with all circumspection, to avoid the danger of temptation,
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if we call to mind the place where, & the time whē our first parents were deceiued, we shal easily yeild to the necessity of this duty, the place where they were tempted, seduced and ouerthrown, was Paradice, the time when, in their state of innocency.
if we call to mind the place where, & the time when our First Parents were deceived, we shall Easily yield to the necessity of this duty, the place where they were tempted, seduced and overthrown, was Paradise, the time when, in their state of innocency.
or Angell hath a power either to stand or fall, & this power is in it selfe but by the grace of regeneration such feare of God is put into the hearts of the regenerate, that they shall not wholly fall from God,
or Angel hath a power either to stand or fallen, & this power is in it self but by the grace of regeneration such Fear of God is put into the hearts of the regenerate, that they shall not wholly fallen from God,
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& this power of not falling from God is in them indeede but not from themselues (but that by the way) in that our first parents were tēpted & fell in Paradice in time of their innocency, it makes it most cleere (which is the intention of my speech) that in our best estate, we are not to be secure & think our selues free (I say not from tēptation) but from the danger of temptation;
& this power of not falling from God is in them indeed but not from themselves (but that by the Way) in that our First Parents were tempted & fell in Paradise in time of their innocency, it makes it most clear (which is the intention of my speech) that in our best estate, we Are not to be secure & think our selves free (I say not from temptation) but from the danger of temptation;
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least Satan circumuent vs, we see our duty, and that it may be thought vpon with profit, we must know that when Satan cannot preuail with vs to make vs comit grosse sins,
lest Satan circumvent us, we see our duty, and that it may be Thought upon with profit, we must know that when Satan cannot prevail with us to make us Commit gross Sins,
when (we hauing strength of grace to withstand him) he cannot make vs sin by swearing, drunkennes, pride in apparell or other like fruits of ignorance,
when (we having strength of grace to withstand him) he cannot make us sin by swearing, Drunkenness, pride in apparel or other like fruits of ignorance,
& of an vnreformed soule, then hee will assaile vs with some spirituall temptation, for example, he will seeke to poison our soules with inward pride, to make vs (if possibly he can) to swell,
& of an unreformed soul, then he will assail us with Some spiritual temptation, for Exampl, he will seek to poison our Souls with inward pride, to make us (if possibly he can) to swell,
and to be lift vp in regard of that very grace giuen, to with stand temptation, we therfore (euen as many as make conscience of known sins) are to watch ouer our hearts in this respect,
and to be lift up in regard of that very grace given, to with stand temptation, we Therefore (even as many as make conscience of known Sins) Are to watch over our hearts in this respect,
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so in affection wee must humble our selues in feare and prayer before the Lord, knowing this, that at one time or other, wee may bee tempted and sollicited by Satan, to this sinne of secret pride,
so in affection we must humble our selves in Fear and prayer before the Lord, knowing this, that At one time or other, we may be tempted and solicited by Satan, to this sin of secret pride,
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and if in iudgement onely we disallow it, and bee not humbled in feare and prayer against it, we shall not be able to stand in time of temptation, our Sauiour therefore hath taught vs,
and if in judgement only we disallow it, and be not humbled in Fear and prayer against it, we shall not be able to stand in time of temptation, our Saviour Therefore hath taught us,
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Come wee to the particular parts of this verse, and first of the preuention of the question, the Colossians might make in these words, though I bee absent in the flesh,
Come we to the particular parts of this verse, and First of the prevention of the question, the colossians might make in these words, though I be absent in the Flesh,
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hence it is cleere, that a mans body and his minde, in regard of the apprehension, cogitation and thought of it, may be farre disioyned, the body may be in one placc & the mind in another, the Apostle in his body was at Rome, in his mind with the Colossians, our owne experience teacheth this, we can witnes it, that our bodies are sometimes in one place,
hence it is clear, that a men body and his mind, in regard of the apprehension, cogitation and Thought of it, may be Far disjoined, the body may be in one placc & the mind in Another, the Apostle in his body was At Room, in his mind with the colossians, our own experience Teaches this, we can witness it, that our bodies Are sometime in one place,
& heard his words, but would not do them, for with their mouths they made iests, their hearts were wandering after their couetousnesse, their mindes were vpon their profits in the world.
& herd his words, but would not do them, for with their mouths they made jests, their hearts were wandering After their covetousness, their minds were upon their profits in the world.
We are therefore to take heed that our mindes when they are sent out of our bodies be well bestowed, that they doe not straggle and and wander out into filthy lusts and proud imaginations, to thinke of new fashions, to bitter grudging,
We Are Therefore to take heed that our minds when they Are sent out of our bodies be well bestowed, that they do not straggle and and wander out into filthy Lustiest and proud Imaginations, to think of new fashions, to bitter grudging,
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& especially in the actions of religion and diuine worship, as in hearing the word, in prayer, &c. in hearing the word, we are to looke that our thoughts be spent vpon the word deliuered.
& especially in the actions of Religion and divine worship, as in hearing the word, in prayer, etc. in hearing the word, we Are to look that our thoughts be spent upon the word Delivered.
In prayer that our mindes be lift vp to heauen, & wholly exercised in thinking on the goodnes, mercy, truth, might, power & maiesty of the Lord to whom we pray, so hath our Sauior taught vs to say, Our Father which art in heauen, &c. and it is Solomons reason, that we should not be rash with our mouths,
In prayer that our minds be lift up to heaven, & wholly exercised in thinking on the Goodness, mercy, truth, might, power & majesty of the Lord to whom we pray, so hath our Saviour taught us to say, Our Father which art in heaven, etc. and it is Solomons reason, that we should not be rash with our mouths,
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and we are on the earth, therfore in praier to lift vp our harts, & to spend our thoughts wholly in thinking on the power, goodnes, mercy, truth and glorious Maiesty of the Lord.
and we Are on the earth, Therefore in prayer to lift up our hearts, & to spend our thoughts wholly in thinking on the power, Goodness, mercy, truth and glorious Majesty of the Lord.
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Let vs then labour in hearing the word, in prayer & in other holy exercises, to set our selues in the presence of God, to thinke vpon his glorious Maiesty,
Let us then labour in hearing the word, in prayer & in other holy exercises, to Set our selves in the presence of God, to think upon his glorious Majesty,
and remember withall God house is his chamber of presence, wherein we offer and present our soules and the secrers of our harts to be seene and censured of the Lord,
and Remember withal God house is his chamber of presence, wherein we offer and present our Souls and the secrers of our hearts to be seen and censured of the Lord,
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Come wee now to the effect of the Apostles presence with the Colossians, wherby he proues that he was present with them in spirit (namely) his reioycing, the word reioycing is heere to be taken in the naturall & proper signification of it, that his heart was affected with ioy and comfort, in regard of the good order he saw among the Colossians, wee are to consider this effect together with the present state of the Apostle, he was then absent in body from the Colossians,
Come we now to the Effect of the Apostles presence with the colossians, whereby he Proves that he was present with them in Spirit (namely) his rejoicing, the word rejoicing is Here to be taken in the natural & proper signification of it, that his heart was affected with joy and Comfort, in regard of the good order he saw among the colossians, we Are to Consider this Effect together with the present state of the Apostle, he was then absent in body from the colossians,
That wee are not to suffer our soules (as it were) to bee drowned in our owne sence and feeling, either of good or euill, our affections of ioy and sorrow,
That we Are not to suffer our Souls (as it were) to be drowned in our own sense and feeling, either of good or evil, our affections of joy and sorrow,
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wee see the first of these prooued in the example of the Apostle in this place, and againe, 1. Thess. 3.7.8.9. hee sayth, when hee heard good tydings of the faith and loue of the Thessalonians, that he had consolation in all his affliction and necessity;
we see the First of these proved in the Exampl of the Apostle in this place, and again, 1. Thess 3.7.8.9. he say, when he herd good tidings of the faith and love of the Thessalonians, that he had consolation in all his affliction and necessity;
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For proofe of the second, that when we enioy health & prosperity, we are to sorrow & to be greeued for the affliction & trouble of the Church & people of God, which we either see or heare of, excellent & memorable is the example of Nehemiah chap. 1.4.
For proof of the second, that when we enjoy health & Prosperity, we Are to sorrow & to be grieved for the affliction & trouble of the Church & people of God, which we either see or hear of, excellent & memorable is the Exampl of Nehemiah chap. 1.4.
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though he for his owne particular was in health, & high place, much fauored of the king yet when he hard of the affliction & distresse of Ierusalem, he saith he sat downe,
though he for his own particular was in health, & high place, much favoured of the King yet when he hard of the affliction & distress of Ierusalem, he Says he sat down,
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& second to the King, yet in the middest of his prosperity, when he saw the captiuity still continued, Gods worship decaied, Gods people oppressed, his hart was heauy, his soul melted within him,
& second to the King, yet in the midst of his Prosperity, when he saw the captivity still continued, God's worship decayed, God's people oppressed, his heart was heavy, his soul melted within him,
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& he humbled his soule with fasting & praier, and thus wee see it made cleare vnto vs, by the the example of such as were guided by the spirit of God, that our affections of ioy and sorrow are to be tempered not onely according to the sense of good or euill vpon our selues,
& he humbled his soul with fasting & prayer, and thus we see it made clear unto us, by the the Exampl of such as were guided by the Spirit of God, that our affections of joy and sorrow Are to be tempered not only according to the sense of good or evil upon our selves,
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or contracted and depressed with griefe, as they feele, either good, or euill on themselues, and neuer regard the prosperity, or affliction of the Church of God:
or contracted and depressed with grief, as they feel, either good, or evil on themselves, and never regard the Prosperity, or affliction of the Church of God:
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It is a true signe of a sanctified heart, and of a heart that hath fellowship with the Church and people of God, to reioice for the good of the Church when we our selues are afflicted,
It is a true Signen of a sanctified heart, and of a heart that hath fellowship with the Church and people of God, to rejoice for the good of the Church when we our selves Are afflicted,
and if wee cannot more sorrow in the sorrow of the Church, then reioice in our owne ioy, wee haue cause to feare that out hearts are not rightly affected to Gods glory:
and if we cannot more sorrow in the sorrow of the Church, then rejoice in our own joy, we have cause to Fear that out hearts Are not rightly affected to God's glory:
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and further to bee feared, happily many of vs hauing better meanes then others, are not hitherto pinched with it, onely thus farre that wee liue at greater charge then heretofore we did,
and further to be feared, happily many of us having better means then Others, Are not hitherto pinched with it, only thus Far that we live At greater charge then heretofore we did,
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whether wee haue in vs Iobs affection, Iob 30.25. whether wee now weepe with them that are already in trouble, whether our soules be now in heauinesse for the poore already pinched:
whither we have in us Jobs affection, Job 30.25. whither we now weep with them that Are already in trouble, whither our Souls be now in heaviness for the poor already pinched:
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and to our owne soules that we are far from fellow feeling, and fellow grieuing for the afflictions of our poore brethren? Nay, do they not make it known that we are such as stand at defiance with the Lord;
and to our own Souls that we Are Far from fellow feeling, and fellow grieving for the afflictions of our poor brothers? Nay, do they not make it known that we Are such as stand At defiance with the Lord;
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and killing sheepe, eating flesh, and drinking wine, so if we now giue our selues to excessiue eating and drinking, it is a farre greater sinne then it is at other times.
and killing sheep, eating Flesh, and drinking wine, so if we now give our selves to excessive eating and drinking, it is a Far greater sin then it is At other times.
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It followeth, (beholding your order) the Apostle was enabled by the spirit of God in truth and not in phantasie, to behold the state of the Colossians. Whence, first wee may note,
It follows, (beholding your order) the Apostle was enabled by the Spirit of God in truth and not in fantasy, to behold the state of the colossians. Whence, First we may note,
yea he had the spirit of discerning, to know the state of particular persons, and so might lawfully pray against particular persons, as he did against Alexander the copper Smith, 2. Tim. 4.14.
yea he had the Spirit of discerning, to know the state of particular Persons, and so might lawfully pray against particular Persons, as he did against Alexander the copper Smith, 2. Tim. 4.14.
This being so, it a cleare case on the contrary that such are grieued and pine at them that feare God, and cannot abide them (as the fashion of some is in this wicked age) such as spare not to breake out and to loade them with scornefull,
This being so, it a clear case on the contrary that such Are grieved and pine At them that Fear God, and cannot abide them (as the fashion of Some is in this wicked age) such as spare not to break out and to load them with scornful,
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and opprobrious termes, those are farre of from the minde and spirit of Gods children; yea, they shew themselues to beare the image of wicked Kain who flew his brother,
and opprobrious terms, those Are Far of from the mind and Spirit of God's children; yea, they show themselves to bear the image of wicked Kain who flew his brother,
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but he sought to deface it, It is made a note of him that shall dwell in the Lords tabernacle and rest in his holy mountaine, that he honoureth them that feare the Lord:
but he sought to deface it, It is made a note of him that shall dwell in the lords tabernacle and rest in his holy mountain, that he Honoureth them that Fear the Lord:
and on the contrary, it must needes fall heauy on such as hate them, and repine at them, that is a signe they shall neuer dwell in the Lords tabernacle,
and on the contrary, it must needs fallen heavy on such as hate them, and repine At them, that is a Signen they shall never dwell in the lords tabernacle,
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it is a thing to bee considered, that our Church hath the same gouernment, and holdeth the same fundamentall points of religion, that the Church did in the time of king Edward the sixt,
it is a thing to be considered, that our Church hath the same government, and holds the same fundamental points of Religion, that the Church did in the time of King Edward the sixt,
The particular things the Apostle saw with ioy among the Colossians are expressed in the last words, your order and stedfast faith in Christ, by the word Order we are to vnderstand the manner of gouernement Ecclesiasticall, that was amongest the Colossians, the good order they held and kept in the regiment of their Church, together with the vigilancy, care and diligence of all men in their seuerall orders and degrees amongest them, that all and euery one was carefull to doe his duety in his place,
The particular things the Apostle saw with joy among the colossians Are expressed in the last words, your order and steadfast faith in christ, by the word Order we Are to understand the manner of government Ecclesiastical, that was amongst the colossians, the good order they held and kept in the regiment of their Church, together with the vigilancy, care and diligence of all men in their several order and Degrees amongst them, that all and every one was careful to do his duty in his place,
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and calling, that I gather from the contrary expressed by the Apostle, 2. Thessalonians 3.11. there are some which walke among you (NONLATINALPHABET) inordinately, contrary to NONLATINALPHABET or NONLATINALPHABET good order,
and calling, that I gather from the contrary expressed by the Apostle, 2. Thessalonians 3.11. there Are Some which walk among you () inordinately, contrary to or good order,
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and busie bodies, medling in matters that concerne them not, as the Apostle saith of idle hus-wiues, they goe about from house to house, ye• they are not onely idle,
and busy bodies, meddling in matters that concern them not, as the Apostle Says of idle Housewives, they go about from house to house, ye• they Are not only idle,
and sorrow of heart, a mourning for that want, for that there is warrant, both by rule and example in the worde of God, I might shew it more at large but for that very cause,
and sorrow of heart, a mourning for that want, for that there is warrant, both by Rule and Exampl in the word of God, I might show it more At large but for that very cause,
because there bee defects in the gouernment of the Church, to make separation from the church, I see no sufficient ground for that, this is the case of the separatists at this day, who because they conceaue some defects in the gouernement of our Church, therfore rend themselues of, and make separation from vs.
Because there be defects in the government of the Church, to make separation from the Church, I see no sufficient ground for that, this is the case of the separatists At this day, who Because they conceive Some defects in the government of our Church, Therefore rend themselves of, and make separation from us
Hence it is cleere that diligence and orderly walking in a mans place and calling, is a thing both pleasing to God (for it is agreeable to his commandement) and a thing also pleasing and delightsome to good men, it doth minister vnto them matter of ioy and reioysing, they delight to see it, we may obserue that Dauid Psalm 122. reioyced not onely to see that God had accomplished his promise,
Hence it is clear that diligence and orderly walking in a men place and calling, is a thing both pleasing to God (for it is agreeable to his Commandment) and a thing also pleasing and delightsome to good men, it does minister unto them matter of joy and rejoicing, they delight to see it, we may observe that David Psalm 122. rejoiced not only to see that God had accomplished his promise,
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and iudgement, verse 5. there were thrones set for iudgement, euen the thrones of the house of Dauid, it did glad Dauids heart to see thrones of iustice erected,
and judgement, verse 5. there were thrones Set for judgement, even the thrones of the house of David, it did glad David heart to see thrones of Justice erected,
First good men, such as feare God, they know that God hath set a comely order of the societies of mankind, both in Church and common wealth, that euery one should be seruiceable to others, which order is preserued and vpheld by carefull and diligent performance of duties in the seuerall places and callings of men,
First good men, such as Fear God, they know that God hath Set a comely order of the societies of mankind, both in Church and Common wealth, that every one should be serviceable to Others, which order is preserved and upheld by careful and diligent performance of duties in the several places and callings of men,
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and is interrupted and broken by the contrary, by sloath and negligence, therfore they much reioyce to see men diligent and painefull in their places and callings.
and is interrupted and broken by the contrary, by sloth and negligence, Therefore they much rejoice to see men diligent and painful in their places and callings.
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therefore they reioyce to see men so walking, and so expressing the feare of God in their liues, wee see then the trueth of this, that diligent and orderly walking in a mans place and calling, is a thing that drawes from good men good liking,
Therefore they rejoice to see men so walking, and so expressing the Fear of God in their lives, we see then the truth of this, that diligent and orderly walking in a men place and calling, is a thing that draws from good men good liking,
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Happily some will say this is a needlesse and vnseasonable exhortation, we are well ordered in this respect, we are such as walke painefully in our places and callings, indeed it cannot be denied,
Happily Some will say this is a needless and unseasonable exhortation, we Are well ordered in this respect, we Are such as walk painfully in our places and callings, indeed it cannot be denied,
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but that some are diligent and painefull in their places, they rise earely, and eate the breade of carefulnesse, I hope in conscience to Gods commaundement,
but that Some Are diligent and painful in their places, they rise early, and eat the bread of carefulness, I hope in conscience to God's Commandment,
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but be there none that liue inordinately? I wish it were so, but I may not iustifie the wicked, I must needs tell you, there be many that cannot wash their hands & cleare themselues of this sinne of inordinate walking, are there not many that spend many daies from morning to night in the tauerne, on the Ale-bench, is the number small of such as are common gadders to stage-playes? doe not troopes and multitudes flocke vnder those banners displayed by the Deuill? and if this be not to bee disordered,
but be there none that live inordinately? I wish it were so, but I may not justify the wicked, I must needs tell you, there be many that cannot wash their hands & clear themselves of this sin of inordinate walking, Are there not many that spend many days from morning to night in the tavern, on the Alebench, is the number small of such as Are Common gadders to stageplays? do not troops and Multitudes flock under those banners displayed by the devil? and if this be not to be disordered,
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if wee would not iustly be stripped of all good vnderstanding, & so goe on in a sencelesse security, to our vtter destruction, let as many as are guilty of this sinne, repent and reforme themselues,
if we would not justly be stripped of all good understanding, & so go on in a senseless security, to our utter destruction, let as many as Are guilty of this sin, Repent and reform themselves,
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Come wee to the next thing which the Apostle saw among the Colossians (namely their stedfast faith in Christ, the wordes are in the originall, the Solidnesse, or Stedfastnesse of your Faith.
Come we to the next thing which the Apostle saw among the colossians (namely their steadfast faith in christ, the words Are in the original, the Solidness, or Steadfastness of your Faith.
though faith be first in nature, yet good order in life is first seene, and by that did the Apostle gather the soundnesse of their faith; hence we may conclude.
though faith be First in nature, yet good order in life is First seen, and by that did the Apostle gather the soundness of their faith; hence we may conclude.
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That sound faith and well ordered life euer goe together, howsoeuer good order, and holinesse of life, be not (as the Papists teach) the forme of faith,
That found faith and well ordered life ever go together, howsoever good order, and holiness of life, be not (as the Papists teach) the Form of faith,
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true faith is euer fruitfull, and working by dueties of loue in a mans place and calling, indeed, holinesse of life may bee disioyned from popish (catholike) faith, that being but a bare assent to the history of the gospell, such as is in diuells who beleeue and tremble,
true faith is ever fruitful, and working by duties of love in a men place and calling, indeed, holiness of life may be disjoined from popish (catholic) faith, that being but a bore assent to the history of the gospel, such as is in Devils who believe and tremble,
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but sound and solide faith in Christ for remission of sinnes, and all other blessings, temporall and eternall, cannot choose but shew it selfe in duties of loue,
but found and solid faith in christ for remission of Sins, and all other blessings, temporal and Eternal, cannot choose but show it self in duties of love,
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but can true faith in Christ for remission of sins, and many sinnes dwell together? it is not possible, they that so think, neuer felt the power of Gods grace and mercy in Christ,
but can true faith in christ for remission of Sins, and many Sins dwell together? it is not possible, they that so think, never felt the power of God's grace and mercy in christ,
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and hath forgotten that hee was purged from his olde sinnes, he doth not remember, nor thinke on the power of the bloud of Christ, that that is able to wash away the guilt and punishment of his sinnes and to purge out the corruption of sinne, hee that is not purged from the corruption of sinne is not washed from the guiltinesse of sinne.
and hath forgotten that he was purged from his old Sins, he does not Remember, nor think on the power of the blood of christ, that that is able to wash away the guilt and punishment of his Sins and to purge out the corruption of sin, he that is not purged from the corruption of sin is not washed from the guiltiness of sin.
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We are further to mark that the Apostle saith not barely (beholding your faith) but with this addition (your stedfast) or as indeed the words are (the solidnes, soundnes and firmament of your faith.) Hence we may take vp this conclusion.
We Are further to mark that the Apostle Says not barely (beholding your faith) but with this addition (your steadfast) or as indeed the words Are (the solidness, soundness and firmament of your faith.) Hence we may take up this conclusion.
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and solid being, it is as a solid body, without rottennes, or concauity, without hollownes, or deceit, Hebr. 11.1. it is saide to bee the NONLATINALPHABET (that is) the substance or ground of things hoped for, Heb. 3.14. the beginning or foundation wherewith we are vpholden, Hab. 2.4.
and solid being, it is as a solid body, without rottenness, or concavity, without hollowness, or deceit, Hebrew 11.1. it is said to be the (that is) the substance or ground of things hoped for, Hebrew 3.14. the beginning or Foundation wherewith we Are upholden, Hab. 2.4.
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This to some may seeme harsh, and hard to bee vnderstood, for their satisfaction, let them know that then faith in Christ is saide to be found sound and solid,
This to Some may seem harsh, and hard to be understood, for their satisfaction, let them know that then faith in christ is said to be found found and solid,
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and of his benefites, and apprehension and application of the same, concurre and meete close together, that is properly saide to bee a solide body, whose parts are not loose and scattering,
and of his benefits, and apprehension and application of the same, concur and meet close together, that is properly said to be a solid body, whose parts Are not lose and scattering,
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yet notwithstanding faith may bee still a true, sound, and solide faith, for wee must learne to marke a diffetence betweene hollow hypocriticall faith and a weake faith, these two are not both one, a weake faith, a faith much lessened in the measure by diff•dence and doubtings may be formal, that a sound and solid faith, it being (as ye haue heard) then solid,
yet notwithstanding faith may be still a true, found, and solid faith, for we must Learn to mark a diffetence between hollow hypocritical faith and a weak faith, these two Are not both one, a weak faith, a faith much lessened in the measure by diff•dence and doubtings may be formal, that a found and solid faith, it being (as you have herd) then solid,
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and of his benefits, and thus wee see it made cleare, that wheresoeuer true faith is truly wrought, it hath a sound and solid being, the things essential to faith as knowledge, apprehension,
and of his benefits, and thus we see it made clear, that wheresoever true faith is truly wrought, it hath a found and solid being, the things essential to faith as knowledge, apprehension,
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This doth first discouer vnto vs that popish iustifying faith is no sound & solid faith, the Papists make it knowne in their doctrine and writings, that they disclaime,
This does First discover unto us that popish justifying faith is no found & solid faith, the Papists make it known in their Doctrine and writings, that they disclaim,
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and renounce particular apprehension and application of Christ, and of his benefites, they publish it to the world that they hold that to be but an impudent fiction,
and renounce particular apprehension and application of christ, and of his benefits, they publish it to the world that they hold that to be but an impudent fiction,
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and their faith is no better then a loose knowledge, or at the most, a bare assent to the trueth of the articles of our faith, which may bee in very reprobates, yea in the Deuils themselues;
and their faith is no better then a lose knowledge, or At the most, a bore assent to the truth of the Articles of our faith, which may be in very Reprobates, yea in the Devils themselves;
Againe the doctrine deliuered makes knowne vnto vs, that the faith of many amongest vs in our Church is no true faith, because the faith of many wants that solide soundnesse that ought to bee in true iustifying faith,
Again the Doctrine Delivered makes known unto us, that the faith of many amongst us in our Church is no true faith, Because the faith of many Wants that solid soundness that ought to be in true justifying faith,
for why? may that in any wise bee called true faith that comes farre short of the faith of very Deuills, who beleeue and tremble? without question it may not,
for why? may that in any wise be called true faith that comes Far short of the faith of very Devils, who believe and tremble? without question it may not,
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and are there not many amongest vs, who neither know that which the Deuill beleeues, nor yet through the hardnesse of their hearts, can tremble at the iudgements of God,
and Are there not many amongst us, who neither know that which the devil believes, nor yet through the hardness of their hearts, can tremble At the Judgments of God,
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as he can, but (to hold vs to the point) doe not the greatest number amongst vs rest in their bare knowledge of Christ and neuer ioyne vnto that knowledge any true apprehension,
as he can, but (to hold us to the point) do not the greatest number among us rest in their bore knowledge of christ and never join unto that knowledge any true apprehension,
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and true application of Christ, and of his benefites to themselues? I know wee are prone to thinke well of our selues, our owne corrupt hearts will flatter vs,
and true application of christ, and of his benefits to themselves? I know we Are prove to think well of our selves, our own corrupt hearts will flatter us,
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but the proper fruites of it, as an inward loue of God in his worde of promise, a feare of God in his worde of threatening, a subiection of the heart and life to the will of God reuealed:
but the proper fruits of it, as an inward love of God in his word of promise, a Fear of God in his word of threatening, a subjection of the heart and life to the will of God revealed:
The second is the power of iustifying faith in the time of temptation, that being then as a shield Ephesians 6.16. as a brest-plate, 1. Thessal. 5.8, yea as Saint Iohn saith excellently well, 1. Iohn 5.4.
The second is the power of justifying faith in the time of temptation, that being then as a shield Ephesians 6.16. as a breastplate, 1. Thessal. 5.8, yea as Saint John Says excellently well, 1. John 5.4.
The victory that ouercommeth the world, it being a notable instrument of the holy ghost, by which wee withstand the lusts of the flesh, the corruption of the world,
The victory that Overcometh the world, it being a notable Instrument of the holy ghost, by which we withstand the Lustiest of the Flesh, the corruption of the world,
and the temptations of Satan, and ouercome them, or if wee be ouercome by any temptation, yet it is (by reason of our faith) with much striuing and reluctation,
and the temptations of Satan, and overcome them, or if we be overcome by any temptation, yet it is (by reason of our faith) with much striving and reluctation,
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and of his benefites true apprehension, and application of them, or no, and if many of vs by these things duely examine our selues, without partiall affection to our selues, we shall find that wee are farre short of a sound and solide faith, where is that man or that woman, who hath true inward loue to God in his worde of promise,
and of his benefits true apprehension, and application of them, or no, and if many of us by these things duly examine our selves, without partial affection to our selves, we shall find that we Are Far short of a found and solid faith, where is that man or that woman, who hath true inward love to God in his word of promise,
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and doth continually lift vp his heart in prayer, and thanksgiuing to God? and where is that man or woman that feeles the power of faith in time of temptation effectuall to withstand sinne,
and does continually lift up his heart in prayer, and thanksgiving to God? and where is that man or woman that feels the power of faith in time of temptation effectual to withstand sin,
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and with much pleasure to the committing of his best beloued sinne? it may be there is in a man sometimes a conflict betweene his conscience and affection, which indeed may be in natural,
and with much pleasure to the committing of his best Beloved sin? it may be there is in a man sometime a conflict between his conscience and affection, which indeed may be in natural,
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and wicked men, but where is he whose heart is carried against the naturall inclination of it? for that is a fruit of grace, I leaue it to our owne examination,
and wicked men, but where is he whose heart is carried against the natural inclination of it? for that is a fruit of grace, I leave it to our own examination,
and that wee may bee mooued to ioyne to our knowledge of Christ, and of his benefites, not an hollow but a true apprehension and application of them, which euer receiues strength from Christ, both to accomplish good, and to resist euill;
and that we may be moved to join to our knowledge of christ, and of his benefits, not an hollow but a true apprehension and application of them, which ever receives strength from christ, both to accomplish good, and to resist evil;
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The next thing we are to marke from the words of the Apostle is, that hee sets out the solidnesse of the faith of the Colossians, together with the obiect of it, (namely) Christ (your stedfast faith in Christ) which phrase cannot with any likelihood at all, bee taken,
The next thing we Are to mark from the words of the Apostle is, that he sets out the solidness of the faith of the colossians, together with the Object of it, (namely) christ (your steadfast faith in christ) which phrase cannot with any likelihood At all, be taken,
That true iustifying faith is bounded and set on Iesus Christ onely, hee is the proper obiect of it, howsoeuer Faith in a generall sence and reference respecteth the whole worde of God,
That true justifying faith is bounded and Set on Iesus christ only, he is the proper Object of it, howsoever Faith in a general sense and Referente respecteth the Whole word of God,
and this is carefully to bee obserued, because in this respect onely is faith saide to iustifie, faith doth not iustifie any thing at all as it is a grace wrought in the heart,
and this is carefully to be observed, Because in this respect only is faith said to justify, faith does not justify any thing At all as it is a grace wrought in the heart,
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but onely by relation to Iesus Christ, because it takes stedfast hould of Christ, and doth truely apprehend and apply his perfect righteousnes and merits.
but only by Relation to Iesus christ, Because it Takes steadfast hold of christ, and does truly apprehend and apply his perfect righteousness and merits.
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for then the Apostles opposition were ouerthrowen, then beleeuing and working might stand together, which are made opposite in the act of iustification in Gods sight.
for then the Apostles opposition were overthrown, then believing and working might stand together, which Are made opposite in the act of justification in God's sighed.
Againe, this is to be marked of vs, that faith doth iustifie onely by relation to Christ, to keepe downe the rebelling pride of our nature, it is the pride of our corrupt nature, to looke for iustification,
Again, this is to be marked of us, that faith does justify only by Relation to christ, to keep down the rebelling pride of our nature, it is the pride of our corrupt nature, to look for justification,
hee hath taught that good life and conuersation serues as an euidence, and necessary proofe of faith in the bloud of Christ, by whom wee are iustified,
he hath taught that good life and Conversation serves as an evidence, and necessary proof of faith in the blood of christ, by whom we Are justified,
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if wee looke to bee iustified by any thing in our selues, wee are abolished from Christ, we must therefore in the case of iustification, cast from us all confidence in any thing, that is in our selues be it faith,
if we look to be justified by any thing in our selves, we Are abolished from christ, we must Therefore in the case of justification, cast from us all confidence in any thing, that is in our selves be it faith,
This verse, together with the seauenth, as they haue reference to the generall proposition layd downe verse 3. that in Christ all things needefull to saluation are to bee found, they containe an exhortation to cleaue to Christ,
This verse, together with the Seventh, as they have Referente to the general proposition laid down verse 3. that in christ all things needful to salvation Are to be found, they contain an exhortation to cleave to christ,
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therefore the Apostle sayth, walke in him, rooted and built in him, and stablished in the faith as ye haue beene taught, &c. but as this 6. verse hath more neere connexion with the verse immediately going before, it is inferred vpon it,
Therefore the Apostle say, walk in him, rooted and built in him, and established in the faith as you have been taught, etc. but as this 6. verse hath more near connexion with the verse immediately going before, it is inferred upon it,
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as an exhortation to the Colossians, to goe on in Christ as they had begunne, both in faith and in good life, expressed in the words (walke in him) together with the manner how they were to walke in him (namely) as they had receiued Christ Iesus, who is further set out by his title (Lord) and that with an emphasis with addition of the article (NONLATINALPHABET) the Lord, or that Lord.
as an exhortation to the colossians, to go on in christ as they had begun, both in faith and in good life, expressed in the words (walk in him) together with the manner how they were to walk in him (namely) as they had received christ Iesus, who is further Set out by his title (Lord) and that with an emphasis with addition of the article () the Lord, or that Lord.
as ye haue therefore receiued Christ Iesus the Lord, so walke in him, and these two being thus conioyned by the Apostle, wee cannot but vnderstand by receiuing Christ, beleeuing in him. 1. Cor. 15.12.
as you have Therefore received christ Iesus the Lord, so walk in him, and these two being thus conjoined by the Apostle, we cannot but understand by receiving christ, believing in him. 1. Cor. 15.12.
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wee finde the taken promiscually, in co••••, as hauing both one sence and signification, in the first verse it is sayd, the Gospell which ye haue receiued and verse the 2. except ye haue beleeued in vaine, the Apostle makes them of equall sence and signification (the Lord) (that is) the onely true Lord,
we find the taken promiscually, in co••••, as having both one sense and signification, in the First verse it is said, the Gospel which you have received and verse the 2. except you have believed in vain, the Apostle makes them of equal sense and signification (the Lord) (that is) the only true Lord,
for that is to walk in Christ, as to walk in the law and commandements of God, is to frame the life according to the preseription of his law and commandements;
for that is to walk in christ, as to walk in the law and Commandments of God, is to frame the life according to the preseription of his law and Commandments;
thus then these words are to be conceiued, as if the Apostle had sayd. As yee haue therefore beleeued in Christ Iesus, that only true Lord and perfect Sauiour,
thus then these words Are to be conceived, as if the Apostle had said. As ye have Therefore believed in christ Iesus, that only true Lord and perfect Saviour,
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in generall, in that the Apostle doth exhort the Colossians to goe on in faith as they had begunne, is offered to our consideration this generall conclusion.
in general, in that the Apostle does exhort the colossians to go on in faith as they had begun, is offered to our consideration this general conclusion.
so are we to grow in grace, the Psalmist saith of such as be planted in the Lords house, they still bring forth fruit in their age Psal. 29.14. and there is reason for it.
so Are we to grow in grace, the Psalmist Says of such as be planted in the lords house, they still bring forth fruit in their age Psalm 29.14. and there is reason for it.
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what is it then, found in the way of sinne? surely, farre from honourable, it is then base and contemptible, aged persons found ignorant and sinnefull, forfeit and lose the reuerence and respect that should bee giuen them amongst men.
what is it then, found in the Way of sin? surely, Far from honourable, it is then base and contemptible, aged Persons found ignorant and sinful, forfeit and loose the Reverence and respect that should be given them among men.
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and with Demas embrace this present world, if they haue wholly lost their first loue, zeale, &c, the Lord will take them as hee findes them, Mat. 24.46.
and with Demas embrace this present world, if they have wholly lost their First love, zeal, etc., the Lord will take them as he finds them, Mathew 24.46.
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but as it followeth ver. 48. if that euill seruant shall say in his heart, my master doth deferre his comming, his master will take him as he findes him, all the righteousnesse men haue done, shall not be remembred,
but as it follows for. 48. if that evil servant shall say in his heart, my master does defer his coming, his master will take him as he finds him, all the righteousness men have done, shall not be remembered,
if we would not forfeit the fauour of God, & being found by him in the way of sin, encrease the waight of our iudgment, let vs labour to grow in grace as we grow in yeeres, and as we goe before others in age,
if we would not forfeit the favour of God, & being found by him in the Way of since, increase the weight of our judgement, let us labour to grow in grace as we grow in Years, and as we go before Others in age,
That proceeding and going on in religion must bee vpon a good ground, and a good beginning, men are not generally to proceed in religion as they haue begun how soeuer,
That proceeding and going on in Religion must be upon a good ground, and a good beginning, men Are not generally to proceed in Religion as they have begun how soever,
euen zeale it selfe, earnest loue of religion, and of such as are religious, it must be bounded and kept within a right compasse, it must be squared by the rule of the Apostle Gal. 4.18.
even zeal it self, earnest love of Religion, and of such as Are religious, it must be bounded and kept within a right compass, it must be squared by the Rule of the Apostle Gal. 4.18.
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and because we hold not communion with them in their idolatry and superstition for that were to goe on in a wrong way, I know they brand vs with the marke of Heretickes, in forsaking (as they say) the Catholicke society,
and Because we hold not communion with them in their idolatry and Superstition for that were to go on in a wrong Way, I know they brand us with the mark of Heretics, in forsaking (as they say) the Catholic society,
but from the malignant Antichristian synagogue of Rome, and haue gone out of Babylon, as the holy Ghost hath commanded Reuel. 18.4 that wee should not communicate with her in her sinnes,
but from the malignant Antichristian synagogue of Room, and have gone out of Babylon, as the holy Ghost hath commanded Revel. 18.4 that we should not communicate with her in her Sins,
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But (say they) do you think all that communicate with the Church of Rome, being (as you say) Babylon, are liable to the plagues of Babylon? what say you then to your own forefathers who liued & died in the time of popery? will yet say they were all cast away and condemned? see the cunning of these men to bleare the eyes of the world,
But (say they) do you think all that communicate with the Church of Rome, being (as you say) Babylon, Are liable to the plagues of Babylon? what say you then to your own Forefathers who lived & died in the time of popery? will yet say they were all cast away and condemned? see the cunning of these men to blear the eyes of the world,
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euen in the middest of the darknesse of popery, we find it in the booke of God, Melchisedecke, Naaman the Assyrian, Cornelius and others, hauing (for any thing we know) small or no means of true knowledge,
even in the midst of the darkness of popery, we find it in the book of God, Melchizedek, Naaman the assyrian, Cornelius and Others, having (for any thing we know) small or no means of true knowledge,
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and no doubt did, euen when Antichrist was at his height, and in the middest of his Romish Locusts, preserue his chosen from hurt by thē, to their destruction.
and no doubt did, even when Antichrist was At his height, and in the midst of his Romish Locusts, preserve his chosen from hurt by them, to their destruction.
We see then how we may with comfort answer the cauilling questiō of the popish sort touching the state of our forefathers, we see also our separation from their heretiall synagogue iustified.
We see then how we may with Comfort answer the cavilling question of the popish sort touching the state of our Forefathers, we see also our separation from their heretiall synagogue justified.
and this is a matter of great comfort to all that truely beleeue in Christ, they by faith doe really receiue Christ, they doe it not (as the Papists cauill) in meere imagination,
and this is a matter of great Comfort to all that truly believe in christ, they by faith do really receive christ, they do it not (as the Papists cavil) in mere imagination,
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as euery one of vs is in himselfe to God, they are the words of the Apostle Gal. 3.13, that hee became a curse for vs &c. and so redeemed vs from the curse of the Law,
as every one of us is in himself to God, they Are the words of the Apostle Gal. 3.13, that he became a curse for us etc. and so redeemed us from the curse of the Law,
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therefore let not the Papists thinke to wring this ground of comfort from vs, that Christ willingly vndertaking to satisfie for our sinnes, became truly a sinner, by our sinnes laid vpon him;
Therefore let not the Papists think to wring this ground of Comfort from us, that christ willingly undertaking to satisfy for our Sins, became truly a sinner, by our Sins laid upon him;
The next thing we are to marke in this verse is, that the Apostle sayth, the Colossians receiued Christ Iesus (the Lord) adding these words (the Lord) by way of distinction, to put a difference betweene the true and false Christ,
The next thing we Are to mark in this verse is, that the Apostle say, the colossians received christ Iesus (the Lord) adding these words (the Lord) by Way of distinction, to put a difference between the true and false christ,
Saint Peter in his sermon giues him these titles, the holy one, and the iust, the Lord of life whom God hath raised from the dead &c. and that iustly, he being properly,
Saint Peter in his sermon gives him these titles, the holy one, and the just, the Lord of life whom God hath raised from the dead etc. and that justly, he being properly,
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for they teach that through his merits, God doth poure into euery true Christian a particular iustice or righteousnesse, whereby he is sanctified and made able to doe good workes, and to merit eternall life; they be their owne words;
for they teach that through his merits, God does pour into every true Christian a particular Justice or righteousness, whereby he is sanctified and made able to do good works, and to merit Eternal life; they be their own words;
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and so they derogate & detract much from the glory of Christ, yet they are not or at the least seem not so perswaded, they would make the world beleeue they honor Christ, much more by their doctrine then we do by ours,
and so they derogate & detract much from the glory of christ, yet they Are not or At the least seem not so persuaded, they would make the world believe they honour christ, much more by their Doctrine then we do by ours,
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Say they, power giuen to vs throgh the merits of Christ to merit our owne saluation, it is a greater gift then faith to lay hold on his merits to our iustification, it is a greater gift to make vs able to merit our own saluation,
Say they, power given to us through the merits of christ to merit our own salvation, it is a greater gift then faith to lay hold on his merits to our justification, it is a greater gift to make us able to merit our own salvation,
Again I answer thē, it is a greater gift of God to vouchsafe vs eternall life without any desert of ours thē to make vs able to deserue it, it is more for the glory of God,
Again I answer them, it is a greater gift of God to vouchsafe us Eternal life without any desert of ours them to make us able to deserve it, it is more for the glory of God,
and it doth more magnifie Gods grace and Christ his merits, that wee should haue euerlasting life of the free gift of God, through the merits of Christ apprehended & applied by faith,
and it does more magnify God's grace and christ his merits, that we should have everlasting life of the free gift of God, through the merits of christ apprehended & applied by faith,
thus to plead for defence of their doctrine and we are to renounce it, as much derogating and detracting from the glory of our onely Lord and perfect Sauiour Christ Iesus.
thus to plead for defence of their Doctrine and we Are to renounce it, as much derogating and detracting from the glory of our only Lord and perfect Saviour christ Iesus.
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Come we to the last words of this verse (so walke in him) In that the Apostle doth testifie of the Colossians in the verse before, that they had stedfast faith in Christ,
Come we to the last words of this verse (so walk in him) In that the Apostle does testify of the colossians in the verse before, that they had steadfast faith in christ,
and by the motion of his Spirit, wee haue this further prooued vnto vs by the example of our Apostle Gal. 2.20. he sayth, that Christ liued in him (that is) by his spirit and in that, that he liued in the flesh, hee liued by faith in the sonne of God, Gal. 3.11.
and by the motion of his Spirit, we have this further proved unto us by the Exampl of our Apostle Gal. 2.20. he say, that christ lived in him (that is) by his Spirit and in that, that he lived in the Flesh, he lived by faith in the son of God, Gal. 3.11.
yet happily some may desire to bee more particularly enformed touching this duty, and may demand how they are to liue by their faith in Christ, the generall being not so easie to be vnderstood;
yet happily Some may desire to be more particularly informed touching this duty, and may demand how they Are to live by their faith in christ, the general being not so easy to be understood;
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know therefore for our better and more speciall instruction in this poynt, that our faith in Christ, must shew it selfe powerfull, not onely in our iustification in the sight of God,
know Therefore for our better and more special instruction in this point, that our faith in christ, must show it self powerful, not only in our justification in the sighed of God,
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which things are not so sensible and easie to bee discerned, but wee are to walke by our faith in Christ, our faith is to bee working in our outward actions both of religion,
which things Are not so sensible and easy to be discerned, but we Are to walk by our faith in christ, our faith is to be working in our outward actions both of Religion,
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I answer, when faith makes vs doe the workes of our callings in hearty and sincere obedience to Gods commandements, with diligence and with prayer in quietnes and contentment, referring the successe of our labours to the Lord,
I answer, when faith makes us doe the works of our callings in hearty and sincere Obedience to God's Commandments, with diligence and with prayer in quietness and contentment, referring the success of our labours to the Lord,
and for the issue of our labours we rest our selues vpon the promise of the Lord, Heb. 13.5. I will not faile thee, neither forsake thee, then we walke by faith in the outward workes of our particular callings.
and for the issue of our labours we rest our selves upon the promise of the Lord, Hebrew 13.5. I will not fail thee, neither forsake thee, then we walk by faith in the outward works of our particular callings.
Againe, our faith is to shewe it selfe powerfull in our outward crosses and afflictions that befall vs in our bodies or goods, wee are then by faith to rely vpon that promise of God, 1. Cor. 10.12.
Again, our faith is to show it self powerful in our outward Crosses and afflictions that befall us in our bodies or goods, we Are then by faith to rely upon that promise of God, 1. Cor. 10.12.
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for why? doe not most amongst vs spend their dayes in the cares of this world? they care not onely to doe the workes of thelr callings, which is commendable,
for why? do not most among us spend their days in the Cares of this world? they care not only to do the works of thelr callings, which is commendable,
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so take vp their hearts, that no good thing can enter into thē, & do not many seem to trust in God so long as it pleaseth him to vouchsafe vnto thē the means of life,
so take up their hearts, that no good thing can enter into them, & do not many seem to trust in God so long as it Pleases him to vouchsafe unto them the means of life,
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if they should bee somewhat liberall towards good vses, then they and theirs might happily be brought to want, see how cunning our owne corruption is to deceiue vs, what is this but to prooue against our selues, that we are not the children of God,
if they should be somewhat liberal towards good uses, then they and theirs might happily be brought to want, see how cunning our own corruption is to deceive us, what is this but to prove against our selves, that we Are not the children of God,
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for wee know wicked men are tender ouer their owne children, euen beares and lyons prouide for their yoong, shall then the God of all goodnesse wlthdraw his hand from helping his sonnes & daughters,
for we know wicked men Are tender over their own children, even bears and lyons provide for their young, shall then the God of all Goodness wlthdraw his hand from helping his Sons & daughters,
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let them as many as hold themselues interessed in the bloud of Iesus Christ, labour to feele the power of their faith in such things as they may best iudge of it,
let them as many as hold themselves interested in the blood of Iesus christ, labour to feel the power of their faith in such things as they may best judge of it,
Now here passing by that doctrine of constancy in faith of which I shall haue more fit occasion to speake when I come to handle the next words, the first thing wee are to marke is, that the Apostle was not content to exhort the Colossians to walke on in Christ,
Now Here passing by that Doctrine of constancy in faith of which I shall have more fit occasion to speak when I come to handle the next words, the First thing we Are to mark is, that the Apostle was not content to exhort the colossians to walk on in christ,
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but in respect of themselues that they should goe on in him with constancy, and with a settled course, expressed first in those metaphoricell termes (rooted and built in him) and then more plainely, (stablished in the faith) and the Apostle hauing made mention of faith which is a word comprehending many sorts vnder it, subioynes an explication of it, what faith he meant, (namely) that faith of Christ, which they had beene truely taught, (as ye haue beene taught.)
but in respect of themselves that they should go on in him with constancy, and with a settled course, expressed First in those metaphoricell terms (rooted and built in him) and then more plainly, (established in the faith) and the Apostle having made mention of faith which is a word comprehending many sorts under it, subioynes an explication of it, what faith he meant, (namely) that faith of christ, which they had been truly taught, (as you have been taught.)
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And againe, that they should bee so farre from beeing deficient and failing in the fruites of that faith that they should on the contrary, abound in them,
And again, that they should be so Far from being deficient and failing in the fruits of that faith that they should on the contrary, abound in them,
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and that with alacrity and cheerefulnesse of minde, set out by the effect of it, (namely) thankesgiuing (abounding therin with thanksgiuing) Thus we haue the connexion of this ver.
and that with alacrity and cheerfulness of mind, Set out by the Effect of it, (namely) thanksgiving (abounding therein with thanksgiving) Thus we have the connexion of this ver.
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The second metaphor is taken from houses & buildings, and in substance doth signifie as much as the first, that as houses set vpon a strong foundation, are firme,
The second metaphor is taken from houses & buildings, and in substance does signify as much as the First, that as houses Set upon a strong Foundation, Are firm,
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and stand without falling in the greatest violence of winde or water, so the Apostle would haue true beleeuers being built on Christ the foundation of his Church:
and stand without falling in the greatest violence of wind or water, so the Apostle would have true believers being built on christ the Foundation of his Church:
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or rather in Christ as the Apostle sayth heere, and Ephes. 2. the last ver. (to put a difference betweene earthly and spirituall buildings) a foundation that neuer can be shaken, to be firme and stedfast in Christ and the meaning of the Apostle is this.
or rather in christ as the Apostle say Here, and Ephesians 2. the last ver. (to put a difference between earthly and spiritual buildings) a Foundation that never can be shaken, to be firm and steadfast in christ and the meaning of the Apostle is this.
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euen as trees well and deepely rooted, and as houses set vpon sure, firme and immooueable foundations, which neither winde nor weather can ouerturne and throw downe.
even as trees well and deeply rooted, and as houses Set upon sure, firm and immoveable foundations, which neither wind nor weather can overturn and throw down.
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thus much the continuance of the Apostles exhortation in these words doth imply, he adding to his exhortation (walke in Christ) rooted and built in him, doth thereby intend the good of the Colossians, that they should walke in Christ,
thus much the Continuance of the Apostles exhortation in these words does imply, he adding to his exhortation (walk in christ) rooted and built in him, does thereby intend the good of the colossians, that they should walk in christ,
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& yet they are not able to stand in time of such triall, & this is further prooued vnto vs by the second sort of hearers in the Parable, some heare the word,
& yet they Are not able to stand in time of such trial, & this is further proved unto us by the second sort of hearers in the Parable, Some hear the word,
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yea, in the sauing promise without effectuall application, but being pricked forward with desire of praise, profit or some other sinister respect, bring forth some kind of seeming fruits,
yea, in the Saving promise without effectual application, but being pricked forward with desire of praise, profit or Some other sinister respect, bring forth Some kind of seeming fruits,
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Some may say, how shall we know that, how shall wee now (before triall and trouble come vpon vs) know that our faith is so rooted and built in Christ, that in time of triall it will stand fast and not faile vs.
some may say, how shall we know that, how shall we now (before trial and trouble come upon us) know that our faith is so rooted and built in christ, that in time of trial it will stand fast and not fail us
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and cunning deceiuers, and haue yeelded & fallen away to Brownisme, or Papisme, if they should call themselues to account, they should find that they were neuer able by the strength of faith to ouercome some known sin,
and cunning deceivers, and have yielded & fallen away to Brownism, or Papism, if they should call themselves to account, they should find that they were never able by the strength of faith to overcome Some known since,
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The next thing wee are to obserue from these words is that Christ is compared to a roote and a foundation in respect of his members, in that the Apostle saith, they must be rooted and built in him, hence we may conclude.
The next thing we Are to observe from these words is that christ is compared to a root and a Foundation in respect of his members, in that the Apostle Says, they must be rooted and built in him, hence we may conclude.
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That Christ giues both sap and safety to all his members, there is no danger of any hurt to them that grow by faith in Iesus Christ, the root of the tallest cedar,
That christ gives both sap and safety to all his members, there is no danger of any hurt to them that grow by faith in Iesus christ, the root of the Tallest cedar,
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or strongest oake cannot defend the branches, or the body from hurt, the wind may breake off the branches, the axe may cut downe the body without resistance;
or Strongest oak cannot defend the branches, or the body from hurt, the wind may break off the branches, the axe may Cut down the body without resistance;
and danger, (namely) sinne, he takes away the guiltinesse, and punishment of sinne, by his suffering Rom. 8.1. and the power of it by his grace, therfore what hurt may they feare.
and danger, (namely) sin, he Takes away the guiltiness, and punishment of sin, by his suffering Rom. 8.1. and the power of it by his grace, Therefore what hurt may they Fear.
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Againe, as many as haue Christ for their roote, haue God his Father for their dresser and keeper, Iohn 15, 1.2. therefore if any thing bee hurtfull in them, hee takes it away;
Again, as many as have christ for their root, have God his Father for their dresser and keeper, John 15, 1.2. Therefore if any thing be hurtful in them, he Takes it away;
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if any thing wanting hee supplies it, if violence bee offered them, hee withstands it, and euen thus the Lord speakes of himselfe, Isay 27.3. sing (saith hee) of the vineyard of redde wine, I the Lord doe keepe it, I will water it euery moment least any assayle it, I will keepe it night and day.
if any thing wanting he supplies it, if violence be offered them, he withstands it, and even thus the Lord speaks of himself, Saiah 27.3. sing (Says he) of the vineyard of red wine, I the Lord do keep it, I will water it every moment lest any assail it, I will keep it night and day.
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and his instruments, would yet they can do nothing, that may hurt them, yea I may be bold to say (if I be rightly vnderstood) that God himselfe can do nothing to their hurt,
and his Instruments, would yet they can do nothing, that may hurt them, yea I may be bold to say (if I be rightly understood) that God himself can do nothing to their hurt,
because he will not, and so vnderstand my speech of his actuall power, for his will and actuall power, are of equall extent, the one goeth not further then the other,
Because he will not, and so understand my speech of his actual power, for his will and actual power, Are of equal extent, the one Goes not further then the other,
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and then we shall bee safe, and free from danger of hurt, in the greatest calamities that can be sent amongst vs. Obserue wee further that the Apostle saith, (rooted in Christ, and built in him) and not on Christ, which is a phrase not vsuall in building, giuing vs to vnderstand that true beleeuers are as Peter calls them, 1. Peter 2.5. liuing stones, liuing and growing in the foundation: hence I gather.
and then we shall be safe, and free from danger of hurt, in the greatest calamities that can be sent among us Observe we further that the Apostle Says, (rooted in christ, and built in him) and not on christ, which is a phrase not usual in building, giving us to understand that true believers Are as Peter calls them, 1. Peter 2.5. living stones, living and growing in the Foundation: hence I gather.
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and grace from Christ, their roote and foundation, and therefore it is false which the Papists affirme, that hypocrites and ill liuers may be members of Christ, wicked men may be members of the visible Church for a time,
and grace from christ, their root and Foundation, and Therefore it is false which the Papists affirm, that Hypocrites and ill livers may be members of christ, wicked men may be members of the visible Church for a time,
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Come wee to those wordes wherein the Apostle doth plainely expresse the meaning of his continued exhortation that the Colossians should go on in faith, with constancy as they had begunne, hauing set it downe in words metaphoricall, wherof we haue spoken, he further propounds it in these plaine termes stablished in the faith, together with an explanation what faith hee meanes (namely) that faith which they had beene taught,
Come we to those words wherein the Apostle does plainly express the meaning of his continued exhortation that the colossians should go on in faith, with constancy as they had begun, having Set it down in words metaphorical, whereof we have spoken, he further propounds it in these plain terms established in the faith, together with an explanation what faith he means (namely) that faith which they had been taught,
The first thing that is offered from these wordes to bee considered, is the constancy and stability of faith, in that the Apostle truely ▪ saith (stablished in the Faith) the point is this.
The First thing that is offered from these words to be considered, is the constancy and stability of faith, in that the Apostle truly ▪ Says (established in the Faith) the point is this.
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That we are to be setled and confirmed in our knowledge, and faith of the Gospell, wee are not to stand in a mammering, not knowing whether our faith be right,
That we Are to be settled and confirmed in our knowledge, and faith of the Gospel, we Are not to stand in a mammering, not knowing whither our faith be right,
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or wrong, but we are to be perswaded in our hearts, it is the true faith of Iesus Christ, we hold and professe, and to be resolued rather to forgo our liues,
or wrong, but we Are to be persuaded in our hearts, it is the true faith of Iesus christ, we hold and profess, and to be resolved rather to forgo our lives,
then to forsake it, and this is that which the Apostle doth inforce vpon the Corinthians: 1. Cor. 16.13. saith he, stand fast in the faith, &c. and againe Ephes. 4.12.
then to forsake it, and this is that which the Apostle does enforce upon the Corinthians: 1. Cor. 16.13. Says he, stand fast in the faith, etc. and again Ephesians 4.12.
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for the worke of the ministery, & for the edification of the body of Christ, &c. that we hence-forth should bee no more like children tossed vp and downe altogether in vncertainty,
for the work of the Ministry, & for the edification of the body of christ, etc. that we henceforth should be no more like children tossed up and down altogether in uncertainty,
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and therefore it must be answerable to such an obiect in some measure of constant and setled stability, farre be it then from vs (we now by Gods mercy professing the true faith of Iesus Christ) that wee should be so vnsetled (as some are) in the principall points of religion, that euery cauill of any seducer should driue vs from our hold,
and Therefore it must be answerable to such an Object in Some measure of constant and settled stability, Far be it then from us (we now by God's mercy professing the true faith of Iesus christ) that we should be so unsettled (as Some Are) in the principal points of Religion, that every cavil of any seducer should driven us from our hold,
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and that the Faith which thou dost hould and professe beeing the faith of this Church is the true faith of Iesus Christ? looke thou that thine heart be vpright in the feare of God, that thou with an honest and good heart, heare, read,
and that the Faith which thou dost hold and profess being the faith of this Church is the true faith of Iesus christ? look thou that thine heart be upright in the Fear of God, that thou with an honest and good heart, hear, read,
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and vncertainty, for want of direction, but thou shalt then haue a faithfull guide and directer, within thine own breast, thine eares shall heare a voyce behind thee (as saith the Prophet Isay, 30.21.
and uncertainty, for want of direction, but thou shalt then have a faithful guide and directer, within thine own breast, thine ears shall hear a voice behind thee (as Says the Prophet Saiah, 30.21.
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for marke what the Lord promiseth to them that faithfully serue him, Psalme. 25.12. What man is hee that feareth the Lorde? him will hee teach the way that hee shall choose.
for mark what the Lord promises to them that faithfully serve him, Psalm. 25.12. What man is he that fears the Lord? him will he teach the Way that he shall choose.
Againe, consider that excellent speech of our Sauiour to this purpose Iohn 7.17. if any man do the will of my Father, he shal know of the doctrine whether it be of God or whether I speake of my selfe;
Again, Consider that excellent speech of our Saviour to this purpose John 7.17. if any man do the will of my Father, he shall know of the Doctrine whither it be of God or whither I speak of my self;
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Now this cannot be done so long as we are wauering, and floating vp and downe in vncertainty, Iohn saith, 2. epist. 9. whosoeuer abideth not constant in the doctrine of Christ, he hath not God to be his gratious Father,
Now this cannot be done so long as we Are wavering, and floating up and down in uncertainty, John Says, 2. Epistle. 9. whosoever Abideth not constant in the Doctrine of christ, he hath not God to be his gracious Father,
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that the Apostle doth limit, and referre the faith wherein he would haue the Colossians stablished, to the doctrine of the Gospell that had beene taught amongst them, (stablished in the faith as ye haue beene taught &c.) Hence wee may take vp this known conclusion.
that the Apostle does limit, and refer the faith wherein he would have the colossians established, to the Doctrine of the Gospel that had been taught among them, (established in the faith as you have been taught etc.) Hence we may take up this known conclusion.
the Apostle calls his preaching the ministration of the Spirit, giuing vs to vnderstand that the word and spirit are so neerely conioyned, that they must alwaies go together, the Spirit shineth vnto vs in the word,
the Apostle calls his preaching the ministration of the Spirit, giving us to understand that the word and Spirit Are so nearly conjoined, that they must always go together, the Spirit shines unto us in the word,
Againe, let this conclusion bee thought on to further vse, it doth discouer vnto vs, that the faith of many persons is but a meere imagination, for why? doe not many say they beleeue their saluation by Christ,
Again, let this conclusion be Thought on to further use, it does discover unto us, that the faith of many Persons is but a mere imagination, for why? do not many say they believe their salvation by christ,
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One thing more may bee gathered from these wordes, In that the Apostle would haue the Colossians to be stablished in that faith they had beene taught, wee may conclude.
One thing more may be gathered from these words, In that the Apostle would have the colossians to be established in that faith they had been taught, we may conclude.
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as if God himselfe should speake vnto vs from heauen, for why? God hath so ordained, it is the ordinance of God that the promises of the Gospell should bee preached and ▪ applied to our soules by the ministery of man,
as if God himself should speak unto us from heaven, for why? God hath so ordained, it is the Ordinance of God that the promises of the Gospel should be preached and ▪ applied to our Souls by the Ministry of man,
or temptation, when wee are conflicting with Satan, and wrestling against despaire, if then it please the Lorde either to bring to our remembrance, the sweet promises of the Gospell, we haue heard deliuered,
or temptation, when we Are conflicting with Satan, and wrestling against despair, if then it please the Lord either to bring to our remembrance, the sweet promises of the Gospel, we have herd Delivered,
and to be fully perswaded of the truth of them to our comfort, or if it please the Lord at such a time to send vnto vs his minister, to declare vnto vs our righteousnes, as Iob saith cap. 33.23.
and to be Fully persuaded of the truth of them to our Comfort, or if it please the Lord At such a time to send unto us his minister, to declare unto us our righteousness, as Job Says cap. 33.23.
and to say vnto vs out of the word of God, beleeue, and repent, and Gods mercy belongs vnto thee, we are then to be as verily perswaded of the truth of that promise,
and to say unto us out of the word of God, believe, and Repent, and God's mercy belongs unto thee, we Are then to be as verily persuaded of the truth of that promise,
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and so vrging vppon the Colossians, the generall proposition, that they should continually grow in grace, in faith, &c. but hee doth limitte his speech to that faith, they had beene taught, and saith abounding therein.
and so urging upon the colossians, the general proposition, that they should continually grow in grace, in faith, etc. but he does limit his speech to that faith, they had been taught, and Says abounding therein.
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hope, loue, or any vertue taught amongst vs, wee are to adde a measure, and a further increase in respect of our selues, wee are not to content our selues with that doctrine of faith, hope, loue,
hope, love, or any virtue taught among us, we Are to add a measure, and a further increase in respect of our selves, we Are not to content our selves with that Doctrine of faith, hope, love,
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but after the hearing of the doctrine of faith, or any other grace, wee are to gather more vnto our selues in particular, touching both particular knowledge, and particular vse of the same,
but After the hearing of the Doctrine of faith, or any other grace, we Are to gather more unto our selves in particular, touching both particular knowledge, and particular use of the same,
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then that wee haue heard deliuered vnto vs; for proofe of this read Matthew 13.23. hee that receiueth the seede of the worde in good ground &c. that I obserue from thence, fitting the point in hand, is this.
then that we have herd Delivered unto us; for proof of this read Matthew 13.23. he that receiveth the seed of the word in good ground etc. that I observe from thence, fitting the point in hand, is this.
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but adde a measure, and increase vnto it, in respect of our selues, now before I come to vrge this duety, I hold it needfull to shew some speciall meanes, helping forward to the performance of it, which may iustly bee expected,
but add a measure, and increase unto it, in respect of our selves, now before I come to urge this duty, I hold it needful to show Some special means, helping forward to the performance of it, which may justly be expected,
for it may bee saide, wee see it indeede made manifest vnto vs, that wee are to adde a measure and increase to that wee haue beene taught, but how is that to be done? I answere, the meanes helping to that purpose are many, but especially these two.
for it may be said, we see it indeed made manifest unto us, that we Are to add a measure and increase to that we have been taught, but how is that to be done? I answer, the means helping to that purpose Are many, but especially these two.
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The first is a serious & carefull meditation vpon things heard, a reuiewing and thinking againe vpon the doctrine of any grace taught and made knowne vnto vs,
The First is a serious & careful meditation upon things herd, a reviewing and thinking again upon the Doctrine of any grace taught and made known unto us,
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for as Satan doth put into the heads of wicked men (they setting their wits to deuise mischiefe) such platformes and deuises as otherwise were wonderfull to come vnto, witnes that of the gunpowder treason.
for as Satan does put into the Heads of wicked men (they setting their wits to devise mischief) such platforms and devises as otherwise were wonderful to come unto, witness that of the gunpowder treason.
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So the spirit of God doth communicate to them that set themselues to meditate on good things heard, with care to profite by them, more heauenly things then they can possibly reach, either by hearing, or reading.
So the Spirit of God does communicate to them that Set themselves to meditate on good things herd, with care to profit by them, more heavenly things then they can possibly reach, either by hearing, or reading.
and of other graces, with better knowledge and conscience then some preacher, Hebrewes 5.8. it is saide that our Sauiour himselfe learned obedience, by the things which hee suffered, hee exercising obedience in suffering, hee learned obedience, and Romanes 5.4.
and of other graces, with better knowledge and conscience then Some preacher, Hebrews 5.8. it is said that our Saviour himself learned Obedience, by the things which he suffered, he exercising Obedience in suffering, he learned Obedience, and Romans 5.4.
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it is saide that the exercise of patience brings forth experience (marke it) by exercising patience vnder the crosse, we come to such a a particular and experimentall knowledge of our owne weakenesse by nature,
it is said that the exercise of patience brings forth experience (mark it) by exercising patience under the cross, we come to such a a particular and experimental knowledge of our own weakness by nature,
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We see then that by serious meditation on things taught & by exercising that grace that is made known vnto vs by the ministry of the word, we may adde a further measure in regard of our particular knowledge,
We see then that by serious meditation on things taught & by exercising that grace that is made known unto us by the Ministry of the word, we may add a further measure in regard of our particular knowledge,
yea it may bee wee neuer thought this to be our duety, to adde any thing to that wee are taught, indeede (as I said) we are not to adde any new thing vnto it of our selues,
yea it may be we never Thought this to be our duty, to add any thing to that we Are taught, indeed (as I said) we Are not to add any new thing unto it of our selves,
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when there comes a triall of our faith, patience, meekenesse, humility, or any other grace that is in vs, we shall find, that all we haue is little enough,
when there comes a trial of our faith, patience, meekness, humility, or any other grace that is in us, we shall find, that all we have is little enough,
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The next thing hence offered to our consideration, is from the word heere vsed (abounding or exceeding) for the word signifies not, that there can bee any excesse of faith,
The next thing hence offered to our consideration, is from the word Here used (abounding or exceeding) for the word signifies not, that there can be any excess of faith,
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Hence then we see, what is a lawfull desire and seeking of aboundance (namely this,) wee may lawfully labour and vse all good meanes to abound, but wherein? not in wealth and outward things, wee are not to seeke for such things more then necessary for nature and person,
Hence then we see, what is a lawful desire and seeking of abundance (namely this,) we may lawfully labour and use all good means to abound, but wherein? not in wealth and outward things, we Are not to seek for such things more then necessary for nature and person,
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Now most men haue their desires and affections set on the world, and greedily hunt after aboundance of riches, and honours, such as haue plenty are neuer satisfied, such as are poore, esteeme them that haue plenty most happy,
Now most men have their Desires and affections Set on the world, and greedily hunt After abundance of riches, and honours, such as have plenty Are never satisfied, such as Are poor, esteem them that have plenty most happy,
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but few or none seeke after the true riches and treasures, after aboundance of spirituall gifts and graces which indeed ought to be sought for aboue all the wealth in the world,
but few or none seek After the true riches and treasures, After abundance of spiritual Gifts and graces which indeed ought to be sought for above all the wealth in the world,
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yea such as haue aboundance of riches and outward good things, ought to spend more time, more care and labor in seeking after grace and spirituall things,
yea such as have abundance of riches and outward good things, ought to spend more time, more care and labour in seeking After grace and spiritual things,
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when he saith to the seruant, if thou maist bee free, vse it rather, such as haue plenty of wealth, haue or may haue more freedome to attend on holy exercises, therefore they are to giue more time to attend on the meanes, effectuall for the working and increase of grace in them,
when he Says to the servant, if thou Mayest be free, use it rather, such as have plenty of wealth, have or may have more freedom to attend on holy exercises, Therefore they Are to give more time to attend on the means, effectual for the working and increase of grace in them,
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and if thou beest poore, yet seeke for aboundance of grace, if thou attaine that, thou art richer then the richest in the world, wanting grace, and to stirre vp euery one to labour ▪ after plenty of grace,
and if thou Best poor, yet seek for abundance of grace, if thou attain that, thou art Richer then the Richest in the world, wanting grace, and to stir up every one to labour ▪ After plenty of grace,
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if thou beest rich, consider that thy life standeth not in thy aboundance, as Christ himselfe saith, Luk. 12.15. if thou hast no more care to bee rich in grace;
if thou Best rich, Consider that thy life Stands not in thy abundance, as christ himself Says, Luk. 12.15. if thou hast no more care to be rich in grace;
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and by the spirit of grace bee transformed into the image of Iesus Christ. Come we to the last words (with thanksgiuing) the doctrine offered vnto vs, hence is this.
and by the Spirit of grace be transformed into the image of Iesus christ. Come we to the last words (with thanksgiving) the Doctrine offered unto us, hence is this.
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or (to deliuer it positiuely) the proposition may bee this (the wordes will beare it) as many as abound in faith, they also abound in thankesgiuing to God, it is not possible that any should haue much faith and little thankefulnesse to God for his mercy, the woman in the Gospell beeing assured of much mercy in the forgiuenesse of many sinnes, returned much loue to Christ Luke 7 47. and certainely,
or (to deliver it positively) the proposition may be this (the words will bear it) as many as abound in faith, they also abound in thanksgiving to God, it is not possible that any should have much faith and little thankfulness to God for his mercy, the woman in the Gospel being assured of much mercy in the forgiveness of many Sins, returned much love to christ Luke 7 47. and Certainly,
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if there bee in the heart abundance of faith, a plerophory, and full perswasion of Gods mercy, it will set the head on worke, and make a man say with Dauid, what shall I render vnto the Lord for all his benefits towards mee,
if there be in the heart abundance of faith, a plerophory, and full persuasion of God's mercy, it will Set the head on work, and make a man say with David, what shall I render unto the Lord for all his benefits towards me,
Let no man then deceiue himselfe, but take it for an infallible rule, that according to the measure of our faith, wil euer be the measure of thanksgiuing.
Let no man then deceive himself, but take it for an infallible Rule, that according to the measure of our faith, will ever be the measure of thanksgiving.
so is the measure of our faith, and remember withall that if our thankesgiuing to God bee not greater for his mercy in Christ, then it is for other blessings vouchsafed, wee haue no faith at all, happily wee can open our mouthes and blesse God for our health, our wealth,
so is the measure of our faith, and Remember withal that if our thanksgiving to God be not greater for his mercy in christ, then it is for other blessings vouchsafed, we have no faith At all, happily we can open our mouths and bless God for our health, our wealth,
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and for his mercy apprehended in Iesus Christ our hearts are not right within vs, for that is the greatest blessing of God that can bee vouchsafed in this life,
and for his mercy apprehended in Iesus christ our hearts Are not right within us, for that is the greatest blessing of God that can be vouchsafed in this life,
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Examine thy selfe therefore whosoeuer thou art, hast thou no thanksgiuing to God for that excellent gift of faith apprehending the mercy of God in Christ,
Examine thy self Therefore whosoever thou art, hast thou no thanksgiving to God for that excellent gift of faith apprehending the mercy of God in christ,
And againe, hast thou thine heart enlarged, is the very ioy of thine heart, and canst thou more delight to blesse God for his mercy apprehended by faith in Christ,
And again, hast thou thine heart enlarged, is the very joy of thine heart, and Canst thou more delight to bless God for his mercy apprehended by faith in christ,
yea, that is a greate argument that faith doth inwardly abound in thine heart, and then thou maist iustly reioyce and say, blessed bee God my faith increaseth,
yea, that is a great argument that faith does inwardly abound in thine heart, and then thou Mayest justly rejoice and say, blessed be God my faith increases,
VER. 8. Beware least there be any man that spoyle you through Philosophy, and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Christ.
VER. 8. Beware lest there be any man that spoil you through Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not After christ.
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which seducement is set foorth by the nature aed force of it, where it takes place, that it is of a corrupting and spoyling nature, in these words beware least there be any that spoyle you.
which seducement is Set forth by the nature aed force of it, where it Takes place, that it is of a corrupting and spoiling nature, in these words beware least there be any that spoil you.
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Then in the last words of the verse, the Apostle doth oppose to all these corruptions, a generall refutation, that these things must needs be false, deceitful and of a spoiling nature,
Then in the last words of the verse, the Apostle does oppose to all these corruptions, a general refutation, that these things must needs be false, deceitful and of a spoiling nature,
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because they draw men from Christ, and from seeking happinesse and saluation by Christ alone, this is implied in those last words (and not after Christ.)
Because they draw men from christ, and from seeking happiness and salvation by christ alone, this is implied in those last words (and not After christ.)
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Come we to speake of the Apostles caueat and premonition, together with the first particular meanes of seducement, vsed by seducers, in these words), Beware least there be any man that spoyle you through philosophy, and vaine deceit.
Come we to speak of the Apostles caveat and premonition, together with the First particular means of seducement, used by seducers, in these words), Beware least there be any man that spoil you through philosophy, and vain deceit.
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(philosophie) this word properly signifieth loue or study of wisedome, but it is heere put to signifie doctrine fetched from Heathen wise men and from their bookes and writings containing the knowledge and science of naturall and morall vertues,
(philosophy) this word properly signifies love or study of Wisdom, but it is Here put to signify Doctrine fetched from Heathen wise men and from their books and writings containing the knowledge and science of natural and moral Virtues,
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and least the Apostle should seeme generally to condemne all such knowledge, both morall and naturall, hee addes further as a restraint (and vaine deceit) (that is) such doctrine fetched from Philosophers and Heathen wise men,
and lest the Apostle should seem generally to condemn all such knowledge, both moral and natural, he adds further as a restraint (and vain deceit) (that is) such Doctrine fetched from Philosophers and Heathen wise men,
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as is a vaine and pernicious seduction, and drawing out of the way, for so the word translated (deceit) signifies euen a drawing out of the way from Christ,
as is a vain and pernicious seduction, and drawing out of the Way, for so the word translated (deceit) signifies even a drawing out of the Way from christ,
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& Heathen wise men, which may seeme to carry a shew of wisdom, but indeed is a vain & pernicious drawing out of the way from Christ, to errour, and to destruction.
& Heathen wise men, which may seem to carry a show of Wisdom, but indeed is a vain & pernicious drawing out of the Way from christ, to error, and to destruction.
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Now from the first word of this verse (beware) wee are taught that heed and circumspection, is needfull, in respect of deceiuers and seducers, wee are to take heed of such as goe about to corrupt our faith,
Now from the First word of this verse (beware) we Are taught that heed and circumspection, is needful, in respect of deceivers and seducers, we Are to take heed of such as go about to corrupt our faith,
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euen a thing tending to their cōfirmation & strēgthning against seducers, and then he subioynes a tripled premonition, Beware of dogs, beware of euill workers, beware of the concision:
even a thing tending to their confirmation & strengthening against seducers, and then he subioynes a tripled premonition, Beware of Dogs, beware of evil workers, beware of the concision:
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giuing vs thereby to vnderstand, how needfull it is euen for such as are well instructed, hauing been often taught the same things, to looke about them, to take heed of the deceit of false teachers,
giving us thereby to understand, how needful it is even for such as Are well instructed, having been often taught the same things, to look about them, to take heed of the deceit of false Teachers,
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Ans. I haue heretofore shewed, in a word therefore to recall it, wee shall know them by their proper fruites, I meane by their fruits not as they are Christians,
Ans. I have heretofore showed, in a word Therefore to Recall it, we shall know them by their proper fruits, I mean by their fruits not as they Are Christians,
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and hauing found him out so to be, and discouered him, we are in the second place to auoyd him Rom. 16.17 ▪ I beseech you marke them diligently, which cause diuision and offences, contrary to the doctrine ye haue lear-and auoyd them,
and having found him out so to be, and discovered him, we Are in the second place to avoid him Rom. 16.17 ▪ I beseech you mark them diligently, which cause division and offences, contrary to the Doctrine you have lear-and avoid them,
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& tansgressing the commandement of God, can we haue any assurance of preseruation, that we shall bee kept from hurt by such an one? no certainely, wee passe the bounds God hath set about vs, we are out of the waye, God hath appoynted vs to walke in,
& tansgressing the Commandment of God, can we have any assurance of preservation, that we shall be kept from hurt by such an one? no Certainly, we pass the bounds God hath Set about us, we Are out of the Way, God hath appointed us to walk in,
let vs therefore labour to discerne and know seducers, and when we know them, let vs bee carefull to auoid the very breath of them, let vs not suffer them to come neere vs,
let us Therefore labour to discern and know seducers, and when we know them, let us be careful to avoid the very breath of them, let us not suffer them to come near us,
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as the beare, wolfe or lyon carry away their prey which is not able to resist them, 2. Cor. 11. The Apostle painting out the manners of false teachers, and by way of exprobration, reproouing the Corinthians for suffering them amongst them, sayth thus;
as the bear, wolf or Lion carry away their prey which is not able to resist them, 2. Cor. 11. The Apostle painting out the manners of false Teachers, and by Way of exprobration, reproving the Corinthians for suffering them among them, say thus;
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Whence it is cleere that where teachers of errour are suffered, they bring men into bondage, they spoyle and deuoure them. Act. 20.30. the Apostle sayth to the elders of Ephesus, of your owne selues, shall men arise speaking peruerse things, to draw disciples after them;
Whence it is clear that where Teachers of error Are suffered, they bring men into bondage, they spoil and devour them. Act. 20.30. the Apostle say to the Elders of Ephesus, of your own selves, shall men arise speaking perverse things, to draw Disciples After them;
First, therfore this may serue to make vs cease from maruelling that some persons who are seduced by deceiuers, & drawen away to papisme to brownism or the like, become wilfull & obstinate in their errours;
First, Therefore this may serve to make us cease from marvelling that Some Persons who Are seduced by deceivers, & drawn away to papism to brownism or the like, become wilful & obstinate in their errors;
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heere is the reason of it, false teachers haue spoiled them, & made a prey of them & hold them so fast, that a good shepheard may happily take out of the mouth of the lyon, two legs, a peece of an care,
Here is the reason of it, false Teachers have spoiled them, & made a prey of them & hold them so fast, that a good shepherd may happily take out of the Mouth of the Lion, two legs, a piece of an care,
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but the greatest part they will hold without rescue or recouery, yea, lamentable experience shews, that where deceiuing Iesuits & popish priests fasten vpon poor silly souls, they cease not only on their minds, in corrupting them with error,
but the greatest part they will hold without rescue or recovery, yea, lamentable experience shows, that where deceiving Iesuits & popish Priests fasten upon poor silly Souls, they cease not only on their minds, in corrupting them with error,
& to learn the truth yet they will not, but when they hear a reason, which they cānot answer, insteed of yeelding, they say, were such and such heere they could answer you, in this case, they doe as Pharaoh did, Exod. 7.11.
& to Learn the truth yet they will not, but when they hear a reason, which they cannot answer, instead of yielding, they say, were such and such Here they could answer you, in this case, they do as Pharaoh did, Exod 7.11.
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who when himselfe could not tell what to say, to so manifest a signe as was wrought by Moses and Aaron, yet he perswaded himselfe his wise men & his enchanters could,
who when himself could not tell what to say, to so manifest a Signen as was wrought by Moses and Aaron, yet he persuaded himself his wise men & his enchanter's could,
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Let vs not therefore maruell when we see persons seduced, by popish enchanters, hauing beene dealt withall, by such as are able to conuince them, still wilfull and obstinate in their errours,
Let us not Therefore marvel when we see Persons seduced, by popish enchanter's, having been dealt withal, by such as Are able to convince them, still wilful and obstinate in their errors,
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let this teach vs not onely to auoyd seducers, but to affect the truth, and to receiue the truth in loue of the truth, for indeed because men receiue not the loue of the truth hence it is as the Apostle hath taught vs, 2. Thess. 2.11.
let this teach us not only to avoid seducers, but to affect the truth, and to receive the truth in love of the truth, for indeed Because men receive not the love of the truth hence it is as the Apostle hath taught us, 2. Thess 2.11.
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Let vs hate and detest all contrary errour, as Dauid saith he did Psal. 119.104. hauing gotten vnderstanding of the truth, he hated alwayes of falshood.
Let us hate and detest all contrary error, as David Says he did Psalm 119.104. having got understanding of the truth, he hated always of falsehood.
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Come we to the first particular meanes heere set downe whereby seducers vse to prey vppon poore Christians (namely) philosophy and vaine deceit, the Papists in their notes on this place, charge vs to be such as aduance philosophy aboue the due place,
Come we to the First particular means Here Set down whereby seducers use to prey upon poor Christians (namely) philosophy and vain deceit, the Papists in their notes on this place, charge us to be such as advance philosophy above the due place,
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but such as are borrowed from philosophie, concerning quantity, place, position, dimensions, sight, taste and other straites of reason, which indeed is a meere cauill and standerous imputation,
but such as Are borrowed from philosophy, Concerning quantity, place, position, dimensions, sighed, taste and other straits of reason, which indeed is a mere cavil and standerous imputation,
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and had a true body like vnto ours, had all the essentiall properties of a true body, we hence conclude according to the rules of philosophy, that his body is visible, circumscribed, locally and present only in on place at one time the ground of our argument is from Scripture and nor from philosophy thus far we consent with our aduersaries, that a doctrin grounded on philosophy is a means of seduction & drawing out of the way from the truth of religion, that is cleare from these words of the Apostle,
and had a true body like unto ours, had all the essential properties of a true body, we hence conclude according to the rules of philosophy, that his body is visible, circumscribed, locally and present only in on place At one time the ground of our argument is from Scripture and nor from philosophy thus Far we consent with our Adversaries, that a Doctrine grounded on philosophy is a means of seduction & drawing out of the Way from the truth of Religion, that is clear from these words of the Apostle,
Because the wisedome of man is blinde in matters of religion, as the Apostle saith Rom. 1.22. when the Philosophers, and wise men among the heathen professed themselues to be wise in matters of faith and religion, they became fooles;
Because the Wisdom of man is blind in matters of Religion, as the Apostle Says Rom. 1.22. when the Philosophers, and wise men among the heathen professed themselves to be wise in matters of faith and Religion, they became Fools;
And this we may easily retort and turne backe vpon the head of our aduersaries especially the schole Diuines amongst them, who ground many doctrines on Philosophy as iustification by inherent righteousnesse, freedome of will and diuers others.
And this we may Easily retort and turn back upon the head of our Adversaries especially the school Divines among them, who ground many doctrines on Philosophy as justification by inherent righteousness, freedom of will and diverse Others.
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Let the vse of this bee thus much vnto vs, let it teach vs to looke to the ground of euery doctrine tendred vnto vs that it be grounded on the written word of God the foundation of all true faith and learne we to suspect speeches cloathed in philosophicall habit, vnder them many times lies hid much corruption.
Let the use of this be thus much unto us, let it teach us to look to the ground of every Doctrine tendered unto us that it be grounded on the written word of God the Foundation of all true faith and Learn we to suspect Speeches clothed in philosophical habit, under them many times lies hid much corruption.
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First therefore know that philosophy & the learning of the heathen is hurtfull to religion, in that it puts downe some things vtterly false and against the word of God as the eternity of this world, that chiefe happinesse is found in ciuill vertue, that vertue is nothing else but a mediocrity or moderation of naturall affection without renouation or change of them by grace and such like.
First Therefore know that philosophy & the learning of the heathen is hurtful to Religion, in that it puts down Some things utterly false and against the word of God as the eternity of this world, that chief happiness is found in civil virtue, that virtue is nothing Else but a mediocrity or moderation of natural affection without renovation or change of them by grace and such like.
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Secondly, it is pernicious to religion, in that such things as haue their truth in philosophy and nature are abused to ouerturne or corrupt some truth in religion,
Secondly, it is pernicious to Religion, in that such things as have their truth in philosophy and nature Are abused to overturn or corrupt Some truth in Religion,
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it is true in nature and reason, but it is false in diuinity and religion, that teaching vs that God made all things of nothing, that from a priuation to an habit there is no returne, hath some truth in philosophy,
it is true in nature and reason, but it is false in divinity and Religion, that teaching us that God made all things of nothing, that from a privation to an habit there is no return, hath Some truth in philosophy,
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but these may sufficiently cleere it, that philosophy is dangerous to religion in that such things as haue truth in philosophie are abused to ouerturne or to corrupt some trueth in religion.
but these may sufficiently clear it, that philosophy is dangerous to Religion in that such things as have truth in philosophy Are abused to overturn or to corrupt Some truth in Religion.
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Now on the other side, philosophie and the science of naturall things and morall vertues deliuered by Heathen men is not hurtfull to religion in things there truely deliuered and vsed as a seruant vnto diuinity,
Now on the other side, philosophy and the science of natural things and moral Virtues Delivered by Heathen men is not hurtful to Religion in things there truly Delivered and used as a servant unto divinity,
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and of heauenly things, for certainely the knowledge of naturall things and morall vertues may help in the knowledge of things heauenly & diuine, the Scripture it selfe doth somtimes send vs to the teaching of nature,
and of heavenly things, for Certainly the knowledge of natural things and moral Virtues may help in the knowledge of things heavenly & divine, the Scripture it self does sometimes send us to the teaching of nature,
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saith the Apostle, doth not nature it selfe teach you, that if a man haue long haire, it is a shame vnto him, Christ himselfe sends his followers to the foules of the aire,
Says the Apostle, does not nature it self teach you, that if a man have long hair, it is a shame unto him, christ himself sends his followers to the fowls of the air,
& there is no doubt, but that Moses and Daniel being instructed in the wisdome of the Aegyptians and Caldeans they made good vse of that knowledge, let no man then simply condemne philosophy & all liberall arts & sciences as some foolishly do but so far forth as philosophy puts down things vtterly false,
& there is no doubt, but that Moses and daniel being instructed in the Wisdom of the egyptians and Chaldaeans they made good use of that knowledge, let no man then simply condemn philosophy & all liberal arts & sciences as Some foolishly doe but so Far forth as philosophy puts down things utterly false,
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Let vs learne to profit by our knowledge of any naturall thing, let our knowledge of a thing naturall, serue as a step to ascend by, to the knowledge and consideration of some things heauenly and spirituall;
Let us Learn to profit by our knowledge of any natural thing, let our knowledge of a thing natural, serve as a step to ascend by, to the knowledge and consideration of Some things heavenly and spiritual;
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Thus did Dauid reason, Ps. 94.9. he that formed the eye shall he not see, he riseth vp from a consideration of sight giuen to the eye, to consider the all-seeing eye of Gods prouidence;
Thus did David reason, Ps. 94.9. he that formed the eye shall he not see, he Riseth up from a consideration of sighed given to the eye, to Consider the All-seeing eye of God's providence;
we knowing that there is in man a conscience that doth checke him for notorious knowen sinnes (as it doth if it be not hardened and cast asleepe by custome of sin.) This ought to lead vs a long to consider of a iudgement to come, that there shall be a time when God will bring all to iudgement.
we knowing that there is in man a conscience that does check him for notorious known Sins (as it does if it be not hardened and cast asleep by custom of since.) This ought to led us a long to Consider of a judgement to come, that there shall be a time when God will bring all to judgement.
and the flowers of our gardens flourishing for a time, and then fading away, are to put vs in minde of the short continuance and fading state of our liues,
and the flowers of our gardens flourishing for a time, and then fading away, Are to put us in mind of the short Continuance and fading state of our lives,
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Obserue with mee one thing further from these words (namely) this, that the Apostle cals philosophy, the best learning of heathen, thrust vpon men in respect of true cōfort & saluation, not only a deceit,
Observe with me one thing further from these words (namely) this, that the Apostle calls philosophy, the best learning of heathen, thrust upon men in respect of true Comfort & salvation, not only a deceit,
& look for true comfort by it, it will disappoynt him, if a man think himselfe happy & lift vp himselfe in regard of his excellent knowledge gotten by his natural wit,
& look for true Comfort by it, it will disappoint him, if a man think himself happy & lift up himself in regard of his excellent knowledge got by his natural wit,
The knowledge that men of the best wits, and by the greatest study come to by human learning cannot minister to them any true comfort in time of their outward pressures and in time of their troubles, that lie on their bodies, it can only tell them this or that trouble is to be born with patience,
The knowledge that men of the best wits, and by the greatest study come to by human learning cannot minister to them any true Comfort in time of their outward pressures and in time of their Troubles, that lie on their bodies, it can only tell them this or that trouble is to be born with patience,
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and the loue of God euen in that trouble & that God is still the same good God vnto them in afflicting of them that he was before he layd that affliction on them,
and the love of God even in that trouble & that God is still the same good God unto them in afflicting of them that he was before he laid that affliction on them,
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but in reading true humane hystories of this Kingdome or any other (which I speake not against, it is a commendable thing to read them) but this I say, let such as take pleasure and delight in reading of them, learne to moderate their delight,
but in reading true humane histories of this Kingdom or any other (which I speak not against, it is a commendable thing to read them) but this I say, let such as take pleasure and delight in reading of them, Learn to moderate their delight,
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and let them take heed they be not carried away with too much delight in reading of them, it is the corruption of our nature, to be too much tickled with delight,
and let them take heed they be not carried away with too much delight in reading of them, it is the corruption of our nature, to be too much tickled with delight,
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but let vs learne thus to thinke with our selues, will the knowledge I get by reading those stories stay mee in the day of my trouble? will it comfort me in the houre of my death? then it is a sure thing,
but let us Learn thus to think with our selves, will the knowledge I get by reading those stories stay me in the day of my trouble? will it Comfort me in the hour of my death? then it is a sure thing,
Againe, it being so, that the greatest knowledge a man of excellent wit & with great study hath gotten out of humane writers, euen out of morall philosophy which seems to teach the way to true happines is not able to yeeld him any dram of true comfort in time of trouble, what comfort then can such persons finde as rest in their naturall knowledge I meane in that knowledge they haue only by their mother wit, some persons will freely confesse they are not book-learned,
Again, it being so, that the greatest knowledge a man of excellent wit & with great study hath got out of humane writers, even out of moral philosophy which seems to teach the Way to true happiness is not able to yield him any dram of true Comfort in time of trouble, what Comfort then can such Persons find as rest in their natural knowledge I mean in that knowledge they have only by their mother wit, Some Persons will freely confess they Are not book-learned,
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or at least cannot distinctly tell what any of them hath done for them, they are not acquainted with the properties of God nor with his actions, they know not his truth, his iustice, his power, his mercy,
or At least cannot distinctly tell what any of them hath done for them, they Are not acquainted with the properties of God nor with his actions, they know not his truth, his Justice, his power, his mercy,
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& so did the Heathen, as the Apostle witnesseth, but alasse that is a comfortles knowledge seruing only to leaue them without excuse, let such as blesse themselues in their naturall knowledge, such as content themselues to know God & the things of God as they may be knowen by a naturall man, let them consider that when trouble comes vppon them, they shall be left destitute & voyd of comfort especially when trouble of minde comes, they shall then haue nothing to oppose to the accusatiō of a guilty conscience, nothing to the burning wrath and fearefull displeasure of God,
& so did the Heathen, as the Apostle Witnesseth, but alas that is a comfortless knowledge serving only to leave them without excuse, let such as bless themselves in their natural knowledge, such as content themselves to know God & the things of God as they may be known by a natural man, let them Consider that when trouble comes upon them, they shall be left destitute & void of Comfort especially when trouble of mind comes, they shall then have nothing to oppose to the accusation of a guilty conscience, nothing to the burning wrath and fearful displeasure of God,
when wee haue most neede of it, but let vs labour for that knoweledge which is offered and may bee had from the word of God, which will be sure to affoord vs true and sound comfort,
when we have most need of it, but let us labour for that knowledge which is offered and may be had from the word of God, which will be sure to afford us true and found Comfort,
euen in the greatest conflict of minde and conscience that can befall vs. Come we to the second meanes vsed by seducers to deceiue (n) the traditions of men, through philosophy and vaine deceit through the traditions of men, by traditions, &c. The Apostle in this place meanes such doctrine, rules or precepts as were meerely deuised by men either contrary or beside the written word of God, in the case of religion, we may find Mat. 15.9.
even in the greatest conflict of mind and conscience that can befall us Come we to the second means used by seducers to deceive (n) the traditions of men, through philosophy and vain deceit through the traditions of men, by traditions, etc. The Apostle in this place means such Doctrine, rules or Precepts as were merely devised by men either contrary or beside the written word of God, in the case of Religion, we may find Mathew 15.9.
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that traditions are called mens precepts or rules, meerly inuented by men, & ver. 3. such as crosse & thwart the commandements of God, such as be contrary,
that traditions Are called men's Precepts or rules, merely invented by men, & ver. 3. such as cross & thwart the Commandments of God, such as be contrary,
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That such doctrines in the case of religion are as meere inuentions of men hauing no ground in the written word of God, they spoyle such as embrace them,
That such doctrines in the case of Religion Are as mere Inventions of men having no ground in the written word of God, they spoil such as embrace them,
The written word of God is a perfect rule both of faith & maners, & contains all things needfull to be known, beleeued or practised, it is suffi•iently able to make vs wise to saluation these things are written, that ye might beleeue that Iesus is the Christ the son of God,
The written word of God is a perfect Rule both of faith & manners, & contains all things needful to be known, believed or practised, it is suffi•iently able to make us wise to salvation these things Are written, that you might believe that Iesus is the christ the son of God,
& that in beleeuing yee might haue life through his name, and the Apostle saith, whatsoeuer things were written aforetime were written for our learning, that we through patience & comfort of the Scriptures might haue hope:
& that in believing ye might have life through his name, and the Apostle Says, whatsoever things were written aforetime were written for our learning, that we through patience & Comfort of the Scriptures might have hope:
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therefore any doctrin added to the doctrine of the word, it being so absolute in it selfe, must needes bee a drawing away from the trueth into errour, now such are the vnwritten traditions of the Papists, their doctrine touch•ng their masses, trentalles, dirges, halfe communions, inuocation of Saints, adoration of images, hallowing of bread, water, oyle, crossings, ceremonies & many more of that stamp, they are all meer inuentions of men,
Therefore any Doctrine added to the Doctrine of the word, it being so absolute in it self, must needs be a drawing away from the truth into error, now such Are the unwritten traditions of the Papists, their Doctrine touch•ng their masses, Trentalles, dirges, half communions, invocation of Saints, adoration of Images, hallowing of bred, water, oil, crossings, ceremonies & many more of that stamp, they Are all mere Inventions of men,
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Because (say they) they were not ordained by meere humane power, but by Christ his warrant and authority, by such as are placed ouer his Church, of whom he sayth, hee that heareth you heareth mee,
Because (say they) they were not ordained by mere humane power, but by christ his warrant and Authority, by such as Are placed over his Church, of whom he say, he that hears you hears me,
and hee that despiseth you despise•h mee, they are appointed by the holy Ghost ioyning with their Pastors in the regiment of the Church this is their colour they set vpon them,
and he that despises you despise•h me, they Are appointed by the holy Ghost joining with their Pastors in the regiment of the Church this is their colour they Set upon them,
and that they are simply to be beleeued in that they teach, that is a priueledge & prerogatiue belonging only to the Apostles, the planters and founders of the Church of the new Testament.
and that they Are simply to be believed in that they teach, that is a privilege & prerogative belonging only to the Apostles, the planters and founders of the Church of the new Testament.
and bring all things to your remembrance, which I haue told you Christ there promiseth that his spirit shall suggest to the minds of his disciples all things, which he had taught them,
and bring all things to your remembrance, which I have told you christ there promises that his Spirit shall suggest to the minds of his Disciples all things, which he had taught them,
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Now to the third meanes vsed by seducers to deceiue (namely) the rudiments of the world, according to the rudiments of the world, and not after Christ.
Now to the third means used by seducers to deceive (namely) the rudiments of the world, according to the rudiments of the world, and not After christ.
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These words if they be considered with the former they haue respect vnto them on this manner, that the traditions of men were according to the rudiments of the world according to the rites of the ceremoniall law so indeed were the traditions and rules of Pharisies touching washing of cups and platters and the like,
These words if they be considered with the former they have respect unto them on this manner, that the traditions of men were according to the rudiments of the world according to the Rites of the ceremonial law so indeed were the traditions and rules of Pharisees touching washing of cups and platters and the like,
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Now the word translated Rudiments doth properly signifie elements, and by rudiments or elements, wee are to vnderstand the legall doctrine of Moses in the old Testament, the rules and precepts giuen by Moses touching circumcision Iewish sacrifices,
Now the word translated Rudiments does properly signify elements, and by rudiments or elements, we Are to understand the Legal Doctrine of Moses in the old Testament, the rules and Precepts given by Moses touching circumcision Jewish Sacrifices,
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and concerning many rites & ceremonies among the Iewes as the eating of certain meats and abstaining from other, the obseruation of daies and times, wearing of this or that kinde of garment.
and Concerning many Rites & ceremonies among the Iewes as the eating of certain Meats and abstaining from other, the observation of days and times, wearing of this or that kind of garment.
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Now these legall precepts and rules are called by the Apostle, rudiments or elements by way of similitude, either alluding to the foure elements of the world, fire, aire, earth & water, whereof all perfect bodies vnder the heauens are compounded or rather indeed, to the first elements of the instruction of ch••d•en to the letters the A. B. C. or primar, wherein little children are first instructed and thence led forward to the exercise and study of more excellent learning such were the legall precepts touching circumcision, Iewish sacrifices and the rites among the Iewes they were but as the A. B. C. the first letters wherein the Iewes were trained vp as children for a time till the comming of Christ.
Now these Legal Precepts and rules Are called by the Apostle, rudiments or elements by Way of similitude, either alluding to the foure elements of the world, fire, air, earth & water, whereof all perfect bodies under the heavens Are compounded or rather indeed, to the First elements of the instruction of ch••d•en to the letters the A. B. C. or primar, wherein little children Are First instructed and thence led forward to the exercise and study of more excellent learning such were the Legal Precepts touching circumcision, Jewish Sacrifices and the Rites among the Iewes they were but as the A. B. C. the First letters wherein the Iewes were trained up as children for a time till the coming of christ.
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and that this is the allusion of the Apostle appeares plainely, Gal 4.3. where speaking of himselfe and all the Iewes vnder the law, hee sayth, when we were children, we were in bondage vnder the rudiments of the world.
and that this is the allusion of the Apostle appears plainly, Gall 4.3. where speaking of himself and all the Iewes under the law, he say, when we were children, we were in bondage under the rudiments of the world.
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Thus then are wee to conceiue these words of the Apostle, According to the rudiments of the world, as if hee had sayd, according to the precepts and rules giuen by Moses touching circumcision, Iewish sacrificies,
Thus then Are we to conceive these words of the Apostle, According to the rudiments of the world, as if he had said, according to the Precepts and rules given by Moses touching circumcision, Jewish Sacrifices,
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and many outward rites among the Iewes which were but as a Paedagogie or an A. B. C. to instruct the Iews only for a time, till the cōming of Christ at which time was reuealed a full and more plentifull doctrine.
and many outward Rites among the Iewes which were but as a Pedagogy or an A. B. C. to instruct the Iews only for a time, till the coming of christ At which time was revealed a full and more plentiful Doctrine.
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Now heere first let it bee considered of vs, that these wordes of the Apostle doe implie that the legall rules and precept giuen by Moses teaching circumcision, Iewish sacrifices and and seruices vnder the Law may be a means to spoyle people or persons,
Now Here First let it be considered of us, that these words of the Apostle do imply that the Legal rules and precept given by Moses teaching circumcision, Jewish Sacrifices and and services under the Law may be a means to spoil people or Persons,
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and to drawe them from the truth of religion and from Christ to perdition, therefore the Apostle giues warning to the Colossians to beware least any spoile them, not onely by the rules of philosophy and traditions of men,
and to draw them from the truth of Religion and from christ to perdition, Therefore the Apostle gives warning to the colossians to beware lest any spoil them, not only by the rules of philosophy and traditions of men,
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but through the rudiments of the world, through the paedagogie and childish elements of the ceremoniall law these being as pernicious and dangerous as the other.
but through the rudiments of the world, through the pedagogy and childish elements of the ceremonial law these being as pernicious and dangerous as the other.
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Now it may bee demanded how the rule, and precepts, and the Lawe and ceremonies giuen by Moses being part of the written word of God should bee dangerous.
Now it may be demanded how the Rule, and Precepts, and the Law and ceremonies given by Moses being part of the written word of God should be dangerous.
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I answe e, when things there prescribed are thrust vpon men as things of necessary vse and obseruation as needfull to bee obserued, together with faith in Christ,
I answer e, when things there prescribed Are thrust upon men as things of necessary use and observation as needful to be observed, together with faith in christ,
It is a speech full of power, wherein the Apostle sets his authority giuen him by Iesus Christ, against the authority of all that teach the contrary, whosoeuer they be.
It is a speech full of power, wherein the Apostle sets his Authority given him by Iesus christ, against the Authority of all that teach the contrary, whosoever they be.
if ye bee circumcised, if yee thinke circumcision of necessary vse with faith in Christ, in the matter of iustification, (for that is the argument there handled by the Apostle) I tell you Christ shall profit you nothing, you shall haue no benefit nor comforte by his death, passion, resurrection or any thing he hath done;
if you be circumcised, if ye think circumcision of necessary use with faith in christ, in the matter of justification, (for that is the argument there handled by the Apostle) I tell you christ shall profit you nothing, you shall have no benefit nor Comfort by his death, passion, resurrection or any thing he hath done;
And the reason of this is, because things there commanded are abrogated and taken away by the comming of Christ, not in respect of signification and Scripture,
And the reason of this is, Because things there commanded Are abrogated and taken away by the coming of christ, not in respect of signification and Scripture,
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and that there is an abrogation of them, but it may further serue to discouer vn•o vs that the holy things of God, such things as haue full ground in the worde of God,
and that there is an abrogation of them, but it may further serve to discover vn•o us that the holy things of God, such things as have full ground in the word of God,
if they be reached out as they are by the Papists to further vse as to bee Physicall causes of grace to bee things that containe and giue grace to the receiuers by the very act and work of receiuing they become dangerous things,
if they be reached out as they Are by the Papists to further use as to be Physical Causes of grace to be things that contain and give grace to the Receivers by the very act and work of receiving they become dangerous things,
yea faith it selfe extended further then to bee an instrument apprehending Gods mercy, and the merit of Christ to iustification, to be a meritorious and deseruing cause of iustification and saluation becomes dangerous and deadly,
yea faith it self extended further then to be an Instrument apprehending God's mercy, and the merit of christ to justification, to be a meritorious and deserving cause of justification and salvation becomes dangerous and deadly,
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euen to presume on the prouidence of God, and to neglect the meanes, thus no doubt hee will bee dealing with the members of Christ, wee must therefore labour to know and discerne the right vse of all holy things of God and to take heede that the Deuill or his instruments preuaile not with vs to extend them beyond the same for so doing we do not only abuse the holy things themselues,
even to presume on the providence of God, and to neglect the means, thus no doubt he will be dealing with the members of christ, we must Therefore labour to know and discern the right use of all holy things of God and to take heed that the devil or his Instruments prevail not with us to extend them beyond the same for so doing we do not only abuse the holy things themselves,
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and make them vnprofitable vnto vs, but they become meanes to spoyle vs, to draw vs from Christ and make his death and bloudshedding, his resurrection, his victory ouer sinne, death,
and make them unprofitable unto us, but they become means to spoil us, to draw us from christ and make his death and bloodshedding, his resurrection, his victory over sin, death,
That the teaching vnder the Law was nothing so excellent as the teaching vnder the Gospell, they that liued in time of the Law were but as young schollers in some petty schoole, we that now liue vnder the new testament, are as students of some famous vniuersity, wee by the teaching of the Gospell are led forward to more excellent learning,
That the teaching under the Law was nothing so excellent as the teaching under the Gospel, they that lived in time of the Law were but as young Scholars in Some Petty school, we that now live under the new Testament, Are as Students of Some famous University, we by the teaching of the Gospel Are led forward to more excellent learning,
and this is cleare by many places of Scripture, wee finde it to bee one maine difference betweene the Law and the Gospell, that the Gospell is a farre more excellent and glorious light then the Law, 2. Corinth. 3. from the sixth verse to the end, the Apostle doth preferre the excellency of the teaching of the Gospell,
and this is clear by many places of Scripture, we find it to be one main difference between the Law and the Gospel, that the Gospel is a Far more excellent and glorious Light then the Law, 2. Corinth. 3. from the sixth verse to the end, the Apostle does prefer the excellency of the teaching of the Gospel,
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then the best of vs, yea then the best that haue liued since the comming of Christ in the flesh, excepting the Apostles who were immediately taught by Christ,
then the best of us, yea then the best that have lived since the coming of christ in the Flesh, excepting the Apostles who were immediately taught by christ,
Abraham is not a child in respect of such an one, but if we compare church with Church, the Christian Church vnder the new testament with the Church of the Iewes vnder the Law, wee shall find that the Christian Church doth farre exceed the Iewes in respect of reuelation and excellent knowledge,
Abraham is not a child in respect of such an one, but if we compare Church with Church, the Christian Church under the new Testament with the Church of the Iewes under the Law, we shall find that the Christian Church does Far exceed the Iewes in respect of Revelation and excellent knowledge,
saith, that the Prophets enquired and searched, when or what time the spirite which testified before of Christ, which was in them should declare the sufferings that should come vnto Christ,
Says, that the prophets inquired and searched, when or what time the Spirit which testified before of christ, which was in them should declare the sufferings that should come unto christ,
and the glory that should follow, vnto whom it was reuealed, that not vnto, &c. This then remaines a true conclusion, that the teaching vnder the Law was not so excellent as the teaching vnder the Gospell, they that liued in time of the law were but as petties and young Schollers in respect of vs that liue vnder the Gospell.
and the glory that should follow, unto whom it was revealed, that not unto, etc. This then remains a true conclusion, that the teaching under the Law was not so excellent as the teaching under the Gospel, they that lived in time of the law were but as petties and young Scholars in respect of us that live under the Gospel.
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Now then is the teaching vnder the Gospell more excellent then the teaching vnder the Law? is more now reuealed to vs by the Gospell then to the fathers of the olde testament in time of the Law? then certainely our knowledge must be answerable, we must exceed them in the knowledge of the mysteries of Iesus Christ, the rule is generall, to whome much is committed, of him much shal be required according to the means vouchsafed,
Now then is the teaching under the Gospel more excellent then the teaching under the Law? is more now revealed to us by the Gospel then to the Father's of the old Testament in time of the Law? then Certainly our knowledge must be answerable, we must exceed them in the knowledge of the Mysteres of Iesus christ, the Rule is general, to whom much is committed, of him much shall be required according to the means vouchsafed,
so shal be our account returned, ignorance now in the cleare light of the Gospell is a most heauy and fearefull sinne, it might in some sort excuse them that liued vnder the Law,
so shall be our account returned, ignorance now in the clear Light of the Gospel is a most heavy and fearful sin, it might in Some sort excuse them that lived under the Law,
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and that the vgly shape of this sinne may further appeare vnto vs, consider wee that ignorance now in time of the Gospell, it is an argument of hardnesse of heart, we know that a thing that is often exposed,
and that the ugly shape of this sin may further appear unto us, Consider we that ignorance now in time of the Gospel, it is an argument of hardness of heart, we know that a thing that is often exposed,
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but wee continue ignorant of it, it seales vp a fearefull conclusion against vs, that we are such as are appointed to euerlasting destruction, especially if wee bee wilfully ignorant as many are, who in respect of time and meanes might haue beene teachers as the author to the Hebrewes saith, cap. 5.12.
but we continue ignorant of it, it Seals up a fearful conclusion against us, that we Are such as Are appointed to everlasting destruction, especially if we be wilfully ignorant as many Are, who in respect of time and means might have been Teachers as the author to the Hebrews Says, cap. 5.12.
and yet had need to bee taught the first principles of christian religion, they are behind the Iewes they know not their letters the rudiments and first principles of the worde of God,
and yet had need to be taught the First principles of christian Religion, they Are behind the Iewes they know not their letters the rudiments and First principles of the word of God,
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and can they looke to be saued? certainely no, continuing in that state they cannot, their state is worse then theirs of Sodome and Gomorrha, it is the sentence of Christ himselfe, Matthew 10.15.
and can they look to be saved? Certainly no, Continuing in that state they cannot, their state is Worse then theirs of Sodom and Gomorrha, it is the sentence of christ himself, Matthew 10.15.
yea let such of vs as haue the greatest measure of knowledge learne in respect of the cleare light of the Gospell to bewaile the remnants of ignorance that be in vs and be carefull daily more and more to increase in knowledge, that we may bee answerable to our meanes and condition.
yea let such of us as have the greatest measure of knowledge Learn in respect of the clear Light of the Gospel to bewail the remnants of ignorance that be in us and be careful daily more and more to increase in knowledge, that we may be answerable to our means and condition.
That it ought euer to bee a probable and sufficient reason to sway with vs against any corruption either of life or doctrine, that it is not after Christ,
That it ought ever to be a probable and sufficient reason to sway with us against any corruption either of life or Doctrine, that it is not After christ,
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the Apostle doth vse this as a speciall argument against the corruptions and manners of the Gentiles to disswade the Ephesians now conuerted not to follow their fashions he saith that they had not so learned Christ meaning that such things were not sutable to the doctrine of Christ,
the Apostle does use this as a special argument against the corruptions and manners of the Gentiles to dissuade the Ephesians now converted not to follow their fashions he Says that they had not so learned christ meaning that such things were not suitable to the Doctrine of christ,
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and thou hast not done it, know therfore that I will take vengeance on thee, wee are then to remember that this is not according to the doctrine of the Gospell.
and thou hast not done it, know Therefore that I will take vengeance on thee, we Are then to Remember that this is not according to the Doctrine of the Gospel.
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Christ dooth not speake there on this manner to poore afflicted consciences, hee addes not affliction to the afflicted, hee breakes not a bruised reede,
christ doth not speak there on this manner to poor afflicted Consciences, he adds not affliction to the afflicted, he breaks not a Bruised reed,
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and saith, Come vnto mee all yee that are weary and laden, and I will ease you, Matthew 11.28. Bee of good comfort my sonne, thy sinnes bee forgiuen thee. Matthew 9.2. bee not afraide, I haue ouercome the world, Iohn 16.33. we are therefore thus to reason in time of conflict of conscience, and if we be able thus to doe, it will bee a notable comfort and refreshing vnto vs in the greatest conflict that can be.
and Says, Come unto me all ye that Are weary and laden, and I will ease you, Matthew 11.28. Bee of good Comfort my son, thy Sins be forgiven thee. Matthew 9.2. be not afraid, I have overcome the world, John 16.33. we Are Therefore thus to reason in time of conflict of conscience, and if we be able thus to do, it will be a notable Comfort and refreshing unto us in the greatest conflict that can be.
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and that all things needfull to saluation are to be found in Christ, the reason is taken from the sufficiency and perfection of Christ, that in him is all perfection and sufficiency to saluation to bee found,
and that all things needful to salvation Are to be found in christ, the reason is taken from the sufficiency and perfection of christ, that in him is all perfection and sufficiency to salvation to be found,
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but laide downe in the proofe of it, and that from the condition of the person of Christ, that Christ is both perfect God and perfect man, vnited into one person,
but laid down in the proof of it, and that from the condition of the person of christ, that christ is both perfect God and perfect man, united into one person,
and therefore most perfect and all sufficient to saluation, that is the respect that these wordes haue to the former and the summe of them (in him) that is, in Christ (the Godhead) (that is) the very diuine essence and nature, not onely the grace of God,
and Therefore most perfect and all sufficient to salvation, that is the respect that these words have to the former and the sum of them (in him) that is, in christ (the Godhead) (that is) the very divine essence and nature, not only the grace of God,
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but the very God of grace himselfe, the Apostle addes further the fulnesse of the godhead, thereby signifying the full and perfect Godhead, the perfect substance, nature,
but the very God of grace himself, the Apostle adds further the fullness of the godhead, thereby signifying the full and perfect Godhead, the perfect substance, nature,
and essence of the godhead, and yet further he saith (all) his meaning in that enlargement is this, that the whole perfect essence of the Godhead is in Christ not onely perfect wisedome, perfect power, perfect iustice, perfect mercy, &c. but that the perfection and fulnesse of all these together,
and essence of the godhead, and yet further he Says (all) his meaning in that enlargement is this, that the Whole perfect essence of the Godhead is in christ not only perfect Wisdom, perfect power, perfect Justice, perfect mercy, etc. but that the perfection and fullness of all these together,
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and of euery essentiall property of the godhead is in him, yea that the same whole glory and maiesty of the godhead that is in God the Father is in Iesus Christ his sonne (dwelleth) (that is) abideth and continueth vnited for euer, the Apostle speaking in the present time signifieth a continuall residence and abode (bodily) this worde bodily is heere vsed after the Greeke phrase, the phrase of the Grecians, who vse to put NONLATINALPHABET that signifieth a body, to signifie not onely a thing that hath a true being,
and of every essential property of the godhead is in him, yea that the same Whole glory and majesty of the godhead that is in God the Father is in Iesus christ his son (dwells) (that is) Abideth and Continueth united for ever, the Apostle speaking in the present time signifies a continual residence and Abided (bodily) this word bodily is Here used After the Greek phrase, the phrase of the Greeks, who use to put that signifies a body, to signify not only a thing that hath a true being,
the meaning then of the Apostle in saying (bodily is essentially and personally vnited to his manhood, that there is a true vnion of the godhead and manhood in Christ, that they are made one person,
the meaning then of the Apostle in saying (bodily is essentially and personally united to his manhood, that there is a true Union of the godhead and manhood in christ, that they Are made one person,
and so the essence of the Godhead in Christ, being in it selfe incorporeall, is after a sort by personall vnion become corporate, they are the wordes of the holy Ghost, Iohn 1.14.
and so the essence of the Godhead in christ, being in it self incorporeal, is After a sort by personal Union become corporate, they Are the words of the holy Ghost, John 1.14.
and before I come to speake of the particular things contained in it, wee are briefly to obserue and marke the argument of the Apostle, whereby he proues that al sufficiency to saluation is found in Christ,
and before I come to speak of the particular things contained in it, we Are briefly to observe and mark the argument of the Apostle, whereby he Proves that all sufficiency to salvation is found in christ,
and no where else taken from the fulnesse of the Godhead dwelling in him, for thus reasoneth the Apostle, Christ is true and perfect God as well as man,
and no where Else taken from the fullness of the Godhead Dwelling in him, for thus reasoneth the Apostle, christ is true and perfect God as well as man,
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for indeed, hence it is that his bloud is so precious, that the shedding of it is satisfactory and meritorious, able by the merit of it to purge, cleanse,
for indeed, hence it is that his blood is so precious, that the shedding of it is satisfactory and meritorious, able by the merit of it to purge, cleanse,
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but of his owne accord hee became the end and perfection of the Law, and fulfilled it for righteousnesse to euery one that beleeueth. Rom. 10.4. this doctrine is to be thought vpon.
but of his own accord he became the end and perfection of the Law, and fulfilled it for righteousness to every one that Believeth. Rom. 10.4. this Doctrine is to be Thought upon.
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how then can Christ his temporary suffering answer and satisfie for our deserued eternall punishment, between that which is finite, in respect of time and that which is infinite in continuance, between temporary and endlesse, there is no proportion? for answering of this cauill of the flesh;
how then can christ his temporary suffering answer and satisfy for our deserved Eternal punishment, between that which is finite, in respect of time and that which is infinite in Continuance, between temporary and endless, there is no proportion? for answering of this cavil of the Flesh;
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& therefore we are not esteeme the merit of his death by the time of his sufferings but by the person who suffered, that Christ who suffered was both God & man, vnited in one person,
& Therefore we Are not esteem the merit of his death by the time of his sufferings but by the person who suffered, that christ who suffered was both God & man, united in one person,
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and hauing no bloud to shed, but they doe note out vnto vs the infinite merit and sufficiency of Christ his death in respect of his godhead, that the person suffering beeing not a meere man but God and man, his death was made infinitely sufficient and effectuall by vertue of his Godhead personally vnited to his manhood,
and having no blood to shed, but they do note out unto us the infinite merit and sufficiency of christ his death in respect of his godhead, that the person suffering being not a mere man but God and man, his death was made infinitely sufficient and effectual by virtue of his Godhead personally united to his manhood,
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and first we are hence to take knowledge of the perfect deity and godhead of Christ, in that the Apostle saith, all fulnesse of the godhead dwells in him.
and First we Are hence to take knowledge of the perfect deity and godhead of christ, in that the Apostle Says, all fullness of the godhead dwells in him.
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Wee are taught that Christ is true God, yea of the same most glorous eternall essence and substance with the Father, and hee is God of himselfe, equall to his Father,
we Are taught that christ is true God, yea of the same most glorious Eternal essence and substance with the Father, and he is God of himself, equal to his Father,
and this is cleare by many places of Scripture, that one is an excellent place to this purpose, Philippians 2.6. Where the Apostle saith that Christ Iesus being in the forme of God, thought it no robbery to be equall with God:
and this is clear by many places of Scripture, that one is an excellent place to this purpose, Philippians 2.6. Where the Apostle Says that christ Iesus being in the Form of God, Thought it no robbery to be equal with God:
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by his miracles and many moe reasons might be brought to proue the eternal Godhead of Christ, that he is true God of himselfe, equall to his Father, if it were needfull;
by his Miracles and many more Reasons might be brought to prove the Eternal Godhead of christ, that he is true God of himself, equal to his Father, if it were needful;
but come we to make vse of this point, and first this beeing a truth grounded on the word of God, it may not onely settle vs against many erroneous opinions which I will not now remember;
but come we to make use of this point, and First this being a truth grounded on the word of God, it may not only settle us against many erroneous opinions which I will not now Remember;
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but it may serue to cleare the doctrine of our Church, from a most vile and slanderous imputation cast vpon it by the Papists, they sticke not to charge the doctrine of our Church to bee faulty in no lesse then the highest degree of Atheisme,
but it may serve to clear the Doctrine of our Church, from a most vile and slanderous imputation cast upon it by the Papists, they stick not to charge the Doctrine of our Church to be faulty in no less then the highest degree of Atheism,
& why so? marke his reason, for saith he, according to the common sence (see) common sence is the ground hee builds vpon in so high a mystery, he onlye is a true naturall son, that by generation doth receiue his nature and substance from his Father,
& why so? mark his reason, for Says he, according to the Common sense (see) Common sense is the ground he builds upon in so high a mystery, he only is a true natural son, that by generation does receive his nature and substance from his Father,
because the father shall haue his Godhead of himselfe, and the son not of himselfe but of his father, which things are in no wise to be granted we are to renounce them as vtterly false,
Because the father shall have his Godhead of himself, and the son not of himself but of his father, which things Are in no wise to be granted we Are to renounce them as utterly false,
For a second vse of this poynt, wee are to build vp our selues in the comfort of truth, it is a truth full of sweet comfort to as many as truely beleeue in Christ.
For a second use of this point, we Are to built up our selves in the Comfort of truth, it is a truth full of sweet Comfort to as many as truly believe in christ.
That the perfection of true beleeuers in this life is in Christ, it is not wrought by Christ in themselues, the perfection by which we are perfectly iust in this life, is out of our selues in Christ, it is not any perfection infused and powred into vs,
That the perfection of true believers in this life is in christ, it is not wrought by christ in themselves, the perfection by which we Are perfectly just in this life, is out of our selves in christ, it is not any perfection infused and poured into us,
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And the consideration of this is, that Christ is true God may minister to them, not only this comfort, that they are made one with him by faith, who is the euer springing fountaine of all comfort, who is able to saue and deliuer them from death & damnation, from the Diuell and all the enemies of their saluation, which is a great comfort but it may raise vp their harts with further comfort as (namely) this that they are one with him, who is most willing to saue them,
And the consideration of this is, that christ is true God may minister to them, not only this Comfort, that they Are made one with him by faith, who is the ever springing fountain of all Comfort, who is able to save and deliver them from death & damnation, from the devil and all the enemies of their salvation, which is a great Comfort but it may raise up their hearts with further Comfort as (namely) this that they Are one with him, who is most willing to save them,
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In the two verses before he saith, I will giue vnto them eternall life, &c. then followeth the groūd of all, ver. 30. I and my father are one, as if he had sayd;
In the two Verses before he Says, I will give unto them Eternal life, etc. then follows the ground of all, ver. 30. I and my father Are one, as if he had said;
I and my father are one in substance, will, power &c. therfore none shall pluck my sheep out of my hand, none shall be able to take them out of my fathers hand.
I and my father Are one in substance, will, power etc. Therefore none shall pluck my sheep out of my hand, none shall be able to take them out of my Father's hand.
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so as there is no condemnation to them, Rom. 8.1. and they are made the righteousnesse of God in him, 2. Corin. 5.21. therefore they neede nothing out of Christ to their iustification.
so as there is no condemnation to them, Rom. 8.1. and they Are made the righteousness of God in him, 2. Corin. 5.21. Therefore they need nothing out of christ to their justification.
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and therefore he doth perfectly iustifie and saue all that truely beleeue in him, the holy Ghost sayth, Heb. 7.25. he is able perfectly to saue them that come vnto God by him, seeing hee euer liueth to make intercission for them.
and Therefore he does perfectly justify and save all that truly believe in him, the holy Ghost say, Hebrew 7.25. he is able perfectly to save them that come unto God by him, seeing he ever lives to make intercission for them.
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Where then is any place for humane merits and satisfactions, surely, there is no place left vnto them, wee truely beleeuing Christ need not to seeke satisfaction and remission of sinnes, any where but in Christ ▪ in him wee haue full and perfect remission;
Where then is any place for humane merits and satisfactions, surely, there is no place left unto them, we truly believing christ need not to seek satisfaction and remission of Sins, any where but in christ ▪ in him we have full and perfect remission;
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the masses, pilgrimages and other workes of pennance which the Papists hold able to satisfie, doe mightiy derogate from the one full, perfect and sufficient sacrifice of Christ once offered vppon the crosse, Heb. 10.14. with one offering hath he consecrated or (as the word is) perfected for euer them that are sanctified that sentence is worthy to bee duely considered our meditations are to dwell vpon it;
the masses, Pilgrimages and other works of penance which the Papists hold able to satisfy, do mightiy derogate from the one full, perfect and sufficient sacrifice of christ once offered upon the cross, Hebrew 10.14. with one offering hath he consecrated or (as the word is) perfected for ever them that Are sanctified that sentence is worthy to be duly considered our meditations Are to dwell upon it;
no need then is there of any thing at any time out of Christ, and againe consider that the perfect satisfaction made by one offering of Christ belongs to them that are sanctified, that is also to bee considered and marked of vs to keepe vs from abusing this doctrine, that true beleeuers need nothing to their iustification and saluation out of Christ for our corruption will be ready to abuse this doctrine and teach vs to thinke thus with our selues, is nothing needefull to our iustification and saluation out of Christ,
no need then is there of any thing At any time out of christ, and again Consider that the perfect satisfaction made by one offering of christ belongs to them that Are sanctified, that is also to be considered and marked of us to keep us from abusing this Doctrine, that true believers need nothing to their justification and salvation out of christ for our corruption will be ready to abuse this Doctrine and teach us to think thus with our selves, is nothing needful to our justification and salvation out of christ,
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that this is a foolish and deceiuing kinde of reasoning, it is all one as if thus wee should reason, nothing is needefull to iustification and saluation out of Christ,
that this is a foolish and deceiving kind of reasoning, it is all one as if thus we should reason, nothing is needful to justification and salvation out of christ,
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and therefore wee will not haue Christ himselfe, for such as are not sanctified, haue not Christ, they haue no part in the merit of his death and passion.
and Therefore we will not have christ himself, for such as Are not sanctified, have not christ, they have no part in the merit of his death and passion.
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the greater our sanctification is, the greater shall bee our glory in heauen, therefore learne we to hold the truth of the doctrine now deliuered with the right vse of it, let vs content our selues with Christ alone, with his obedience,
the greater our sanctification is, the greater shall be our glory in heaven, Therefore Learn we to hold the truth of the Doctrine now Delivered with the right use of it, let us content our selves with christ alone, with his Obedience,
The next thing wee are to marke is this, the Apostle sayth, ye are compleat in him, hee sayth not, yee are made compleat or made perfect from him, but in him; hence ariseth this conclusion.
The next thing we Are to mark is this, the Apostle say, you Are complete in him, he say not, ye Are made complete or made perfect from him, but in him; hence arises this conclusion.
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but a perfection in Christ, euen his perfect righteousnesse inherent and abiding in him, and not powred into vs, is our perfection in the sight of God in this life, 2. Cor. 5.21. the Apostle sayth directly, we are made the righteousnesse of God in Christ, Eph. 1.6.
but a perfection in christ, even his perfect righteousness inherent and abiding in him, and not poured into us, is our perfection in the sighed of God in this life, 2. Cor. 5.21. the Apostle say directly, we Are made the righteousness of God in christ, Ephesians 1.6.
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and then he expounds himselfe in the words following, not hauing his owne righteousnes, but that perfect righteousnesse of Christ apprehended by faith;
and then he expounds himself in the words following, not having his own righteousness, but that perfect righteousness of christ apprehended by faith;
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This may serue first to strengthen vs against the erroneous and false doctrine of the Papists, who teach that a certaine limited portion (for so they speake) of iustice or rigteousnesse, is deriued out of Christ his infinite righteousnesse,
This may serve First to strengthen us against the erroneous and false Doctrine of the Papists, who teach that a certain limited portion (for so they speak) of Justice or Righteousness, is derived out of christ his infinite righteousness,
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a doctrine directly contrary to the truth now deliuered, and such as hath no ground nor footing in the word of God, they are neuer able to shew it out of the word of God, that any portion of Christ his infinite iustice is infused into vs,
a Doctrine directly contrary to the truth now Delivered, and such as hath no ground nor footing in the word of God, they Are never able to show it out of the word of God, that any portion of christ his infinite Justice is infused into us,
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yea, more ignorance then knowledge, imperfect faith mingled wth much vnbeleefe, weake and feeble hope &c. yea, nothing in our selues if we be not partiall in our selues,
yea, more ignorance then knowledge, imperfect faith mingled with much unbelief, weak and feeble hope etc. yea, nothing in our selves if we be not partial in our selves,
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but in Christ, and if we truely beleeue in Christ, that euen in this life amidst our manifold imperfections, wee haue fulnesse and perfection of righteousnesse in him,
but in christ, and if we truly believe in christ, that even in this life amid our manifold imperfections, we have fullness and perfection of righteousness in him,
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yea, it will enlarge our hearts with this comfort, further, that our perfection beeing in Christ it can neuer bee lost, wee shall bee as sure as Christ is in heauen, to finde perfect righteousnesse to our iustification and saluation,
yea, it will enlarge our hearts with this Comfort, further, that our perfection being in christ it can never be lost, we shall be as sure as christ is in heaven, to find perfect righteousness to our justification and salvation,
who therefore shall condemne saith the Apostle, so may euery true beleeuer truely say, my perfection is layd vp in Christ, who is at the right hand of his father, who therefore shall take it from me, not all the power of hell is able to depriue me of it,
who Therefore shall condemn Says the Apostle, so may every true believer truly say, my perfection is laid up in christ, who is At the right hand of his father, who Therefore shall take it from me, not all the power of hell is able to deprive me of it,
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Now from the words following, which is the head, and obserue we onely this, that we are to consider Christ euen whole Christ God and man in respect of the Angels as a Lord ouer them and farre aboue them, the Apostle speaking of the aduancement of Christ, Ephes. 1.21.
Now from the words following, which is the head, and observe we only this, that we Are to Consider christ even Whole christ God and man in respect of the Angels as a Lord over them and Far above them, the Apostle speaking of the advancement of christ, Ephesians 1.21.
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but also in that, that is to come, Heb. 1.4. the holy Ghost saith, Christ made is much more excellent then the Angels, inasmuch as hee hath obtained a more excellent name then they.
but also in that, that is to come, Hebrew 1.4. the holy Ghost Says, christ made is much more excellent then the Angels, inasmuch as he hath obtained a more excellent name then they.
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And first in this respect, wee are to bee stricken with due admiration of the Maiesty and glory of Iesus Christ for indeede, admiration and magnifying of the Angels, hath beene the cause of giuing too much vnto them, euen diuine worship and adoration:
And First in this respect, we Are to be stricken with due admiration of the Majesty and glory of Iesus christ for indeed, admiration and magnifying of the Angels, hath been the cause of giving too much unto them, even divine worship and adoration:
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of that poynt wee shall speake heereafter, but in that Christ is Lord and Gouernour of the Angels, it may be matter of great comfort to all that truely beleeue in him,
of that point we shall speak hereafter, but in that christ is Lord and Governor of the Angels, it may be matter of great Comfort to all that truly believe in him,
yea, to keepe and protect thee (if it bee good for thee) from common dangers and calamities that bee in the world, a matter of great comfort to all true beleeuers, on the contrary, it may strike vnbeleeuers with terror that Christ is the Lord of the good Angels,
yea, to keep and Pact thee (if it be good for thee) from Common dangers and calamities that be in the world, a matter of great Comfort to all true believers, on the contrary, it may strike unbelievers with terror that christ is the Lord of the good Angels,
and slue in one night, an hundred foure-score and fiue thousand in Senacheribs hoast, 2. King. 19.35. how then ought men to tremble and to stand in awe of Iesus Christ the Lord of these glorious and powerfull creatures and as the Psalmist sayth, Psal. 2.12.
and slew in one night, an hundred foure-score and fiue thousand in Senacherib's host, 2. King. 19.35. how then ought men to tremble and to stand in awe of Iesus christ the Lord of these glorious and powerful creatures and as the Psalmist say, Psalm 2.12.
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VER. 11. In whom also ye are circumcised with circumcision made without hands, by putting off the sinnefull body of the flesh, through the circumcision of Christ.
VER. 11. In whom also you Are circumcised with circumcision made without hands, by putting off the sinful body of the Flesh, through the circumcision of christ.
For the Colssioans might say, you tell vs that wee are compleate in Christ, but there bee some teachers that say, wee Gentiles wanting circumcision are vncleane,
For the Colssioans might say, you tell us that we Are complete in christ, but there be Some Teachers that say, we Gentiles wanting circumcision Are unclean,
and in this verse the Apostle beginnes to reason against the third meanes of corruption vsed by seducers spoken of verse the 6. (namely) the rudiments of the world, the legall doctrine touching circumcision sacrifices and ceremonies among the Iewes,
and in this verse the Apostle begins to reason against the third means of corruption used by seducers spoken of verse the 6. (namely) the rudiments of the world, the Legal Doctrine touching circumcision Sacrifices and ceremonies among the Iewes,
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For the question betweene the Apostle and false teachers was, whether circumcision in the flesh were necessary or no, the Apostle sayth no, it is not necessary, his reason is, because they were inwardly circumcised.
For the question between the Apostle and false Teachers was, whither circumcision in the Flesh were necessary or no, the Apostle say not, it is not necessary, his reason is, Because they were inwardly circumcised.
but we see that to be contrary by the practise of Peter, who commanded that Cornelius his family and others met together, being inwardly baptized by the holy Ghost, should be also baptized with water in the name of the Lord Iesus,
but we see that to be contrary by the practice of Peter, who commanded that Cornelius his family and Others met together, being inwardly baptised by the holy Ghost, should be also baptised with water in the name of the Lord Iesus,
therefore this seemes to be no sound and sufficient argument vsed by the Apostle. Ye are inwardly circumcised, and therefore need not outward circumcision.
Therefore this seems to be no found and sufficient argument used by the Apostle. You Are inwardly circumcised, and Therefore need not outward circumcision.
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& the time after, in the time of the old Testament, such an argument as the Apostle vseth, had been weak and insufficient because then circumcision was in force, both as a signe of the Messiah to come,
& the time After, in the time of the old Testament, such an argument as the Apostle uses, had been weak and insufficient Because then circumcision was in force, both as a Signen of the Messiah to come,
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& a seale of righteousnes & regeneration, but in the time of the new Testament, the Messiah being come, the Apostles argument is strong and sufficient because then circumcision with the whole regiment of Moses is abolished,
& a seal of righteousness & regeneration, but in the time of the new Testament, the Messiah being come, the Apostles argument is strong and sufficient Because then circumcision with the Whole regiment of Moses is abolished,
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and outward baptisme, the one is abolished and remooued by the comming of Christ, and the other standeth in force, by the institution and commandement of Iesus Christ,
and outward Baptism, the one is abolished and removed by the coming of christ, and the other Stands in force, by the Institution and Commandment of Iesus christ,
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it may bee this is the conceit of such as seldome come to the Table of the Lord, happily, once or twice in a yeere, it may bee they thinke thus, I haue that in mee which the Sacrament can seale vp vnto me (namely) true faith in the bloud of Christ, what need I then often to come to the Lords Table, oh remember whosoeuer thou art (if this be the thought of thine heart) that this is a deceiuing thought, this is not sufficient to excuse thy wilfull withdrawing of thy selfe from the Sacrament this will not cleere thee from being found guilty of great contempt of the order, that Iesus Christ hath left in his Church, that euen such as haue the greatest measure of faith should often come, to testifie and seale vp the same by receiuing the outward sacrament,
it may be this is the conceit of such as seldom come to the Table of the Lord, happily, once or twice in a year, it may be they think thus, I have that in me which the Sacrament can seal up unto me (namely) true faith in the blood of christ, what need I then often to come to the lords Table, o Remember whosoever thou art (if this be the Thought of thine heart) that this is a deceiving Thought, this is not sufficient to excuse thy wilful withdrawing of thy self from the Sacrament this will not clear thee from being found guilty of great contempt of the order, that Iesus christ hath left in his Church, that even such as have the greatest measure of faith should often come, to testify and seal up the same by receiving the outward sacrament,
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and that punishment threatned ver. 27. shall one day light on thee, those mine enemies which would not that I should raigne ouer them, bring them hether and slay them before me, the Lord wil cut thee off,
and that punishment threatened for. 27. shall one day Light on thee, those mine enemies which would not that I should Reign over them, bring them hither and slay them before me, the Lord will Cut thee off,
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First, that in Christ the beleeuing Colossians were circumcised, In whom also ye are circumcised. Secondly, the manner of their circumcision; with circumcision made without hands.
First, that in christ the believing colossians were circumcised, In whom also you Are circumcised. Secondly, the manner of their circumcision; with circumcision made without hands.
for the right conceiuing of these words, we must know that circumcision among the Iewes was a cutting off of the foreskinne of the flesh as appeares in the institution of it, Gen. 17.10.11.
for the right conceiving of these words, we must know that circumcision among the Iewes was a cutting off of the foreskin of the Flesh as appears in the Institution of it, Gen. 17.10.11.
as the Lord there sayth, and a seale of righteousnesse, as the Apostle saith now as in our Sacrament of baptisme, there is the outward washing of water,
as the Lord there say, and a seal of righteousness, as the Apostle Says now as in our Sacrament of Baptism, there is the outward washing of water,
and the inward washing of the spirit in them that are truely baptised, so was there among the Iewes an outward circumcision in the flesh a cutting off of the foreskin of the flesh,
and the inward washing of the Spirit in them that Are truly baptised, so was there among the Iewes an outward circumcision in the Flesh a cutting off of the foreskin of the Flesh,
thus then we are to vnderstand the Apostle when he saith, in whom also ye are circūcised with circumcision made without hands as if he had thus spoken.
thus then we Are to understand the Apostle when he Says, in whom also you Are circumcised with circumcision made without hands as if he had thus spoken.
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In Christ also ye beleeuing Colossians haue the foreskinne cut off aswell as the Iewes, I meane the inward foreskinne of your hearts, which is not cut off by the hand of man,
In christ also you believing colossians have the foreskin Cut off aswell as the Iewes, I mean the inward foreskin of your hearts, which is not Cut off by the hand of man,
the beleeuing Colossians who were not outwardly circumcised, were notwithstanding inwardly circumcised, & that they in Christ had the effect of circumcision without the outward signe of circumcision:
the believing colossians who were not outwardly circumcised, were notwithstanding inwardly circumcised, & that they in christ had the Effect of circumcision without the outward Signen of circumcision:
That the grace of God is not tied to the outward signe and the outward Sacrament, grace signified by circumcision, may bee had without circumcision in the flesh-as appeares plainely by these words of the Apostle, grace is not tyed to the outward signe or sacrament.
That the grace of God is not tied to the outward Signen and the outward Sacrament, grace signified by circumcision, may be had without circumcision in the flesh-as appears plainly by these words of the Apostle, grace is not tied to the outward Signen or sacrament.
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for the Lords owne appoyntment, was that the childe should not be circumcised till the eighth day, Gen. 17.11. which hee would not haue done, if grace had beene tied to circumcision, and 40. yeeres together was circumcision omitted in the wildernesse, Iosua 5.6.7.
for the lords own appointment, was that the child should not be circumcised till the eighth day, Gen. 17.11. which he would not have done, if grace had been tied to circumcision, and 40. Years together was circumcision omitted in the Wilderness, Iosua 5.6.7.
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and consequently, grace is not tyed, either then or now to the outward signe or Sacrament of grace, the words of Dauid after the death of the childe that died before the eight day, 2. Sam. 12.23.
and consequently, grace is not tied, either then or now to the outward Signen or Sacrament of grace, the words of David After the death of the child that died before the eight day, 2. Sam. 12.23.
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Remember againe, the theefe on the crosse that repented and was conuerted, Christ sayth to him, Luk. 23.43. this day shalt thou be with me in Paradice, yet he wanted the outward sacrament of baptisme.
remember again, the thief on the cross that repented and was converted, christ say to him, Luk. 23.43. this day shalt thou be with me in Paradise, yet he wanted the outward sacrament of Baptism.
This I deliuer to this purpose, euen to strengthen vs against feare, and doubting of the saluation of children taken away before they can come to baptisme;
This I deliver to this purpose, even to strengthen us against Fear, and doubting of the salvation of children taken away before they can come to Baptism;
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there is somtimes a scruple and doubt striking in the mindes of some touching children, that die without the outward sacrament of baptisme, wee must learne to cast out that scruple and know that God is not worse to vs vnder the Gospell,
there is sometimes a scruple and doubt striking in the minds of Some touching children, that die without the outward sacrament of Baptism, we must Learn to cast out that scruple and know that God is not Worse to us under the Gospel,
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yea, a blasphemy against the infinit mercy of our gracious God and the God of thy seed, not adding any condition of baptisme if it cannot be had as it ought.
yea, a blasphemy against the infinite mercy of our gracious God and the God of thy seed, not adding any condition of Baptism if it cannot be had as it ought.
Oh but there is one speech of Christ himselfe, that happily strikes deepe, and it is obiected by the Papists Ioh. 3.5. to prooue an absolute necessity of outward baptisme our Sauiour sayth there, except a man bee borne of water and of the spirit, hee cannot enter into the Kingdome of God;
O but there is one speech of christ himself, that happily strikes deep, and it is objected by the Papists John 3.5. to prove an absolute necessity of outward Baptism our Saviour say there, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God;
except a man growen in yeers in whom there is either wilfull neglect, or contempt of baptisme be borne of water and of the spirit, he cannot enter &c. And againe, it is no more necessary, that by water in this place, we should vnderstand materiall water,
except a man grown in Years in whom there is either wilful neglect, or contempt of Baptism be born of water and of the Spirit, he cannot enter etc. And again, it is no more necessary, that by water in this place, we should understand material water,
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That the inward circumcision of the heart, the cutting of the desiled foreskinne of the heart, and taking away the corruption of it, is not a worke of the hand of man,
That the inward circumcision of the heart, the cutting of the defiled foreskin of the heart, and taking away the corruption of it, is not a work of the hand of man,
Because inward circumcision of the heart, the inward purging of the heart, is a new creation as Dauid prayed, Psal. 51.10. create in me a cleane heart, O God, and renew a right spirit within me;
Because inward circumcision of the heart, the inward purging of the heart, is a new creation as David prayed, Psalm 51.10. create in me a clean heart, Oh God, and renew a right Spirit within me;
Now least we stumble and bee not able to keepe our selues from falling in respect of precepts giuen in scripture to circumcise our owne hearts, to change them, and the like, Ierem. 4.4. be circumcised to the Lord;
Now lest we Stumble and be not able to keep our selves from falling in respect of Precepts given in scripture to circumcise our own hearts, to change them, and the like, Jeremiah 4.4. be circumcised to the Lord;
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we must know that all such precepts giuen in Scripture to men since the fall of Adam and in his corrupt state doe not signifie and imply any power in man to performe them,
we must know that all such Precepts given in Scripture to men since the fallen of Adam and in his corrupt state do not signify and imply any power in man to perform them,
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That seeing circumcision of the heart, is a worke onely of the hand of God, let vs then euer seeke and sue to him that he would vouchsafe to put his hand into our bosoms, and plucke off the foreskinne of our hearts,
That seeing circumcision of the heart, is a work only of the hand of God, let us then ever seek and sue to him that he would vouchsafe to put his hand into our bosoms, and pluck off the foreskin of our hearts,
And againe, if the Lord haue in any measure circumcised our hearts, let vs giue him the whole praise and glory of that worke, looke not too much on the outward instrument;
And again, if the Lord have in any measure circumcised our hearts, let us give him the Whole praise and glory of that work, look not too much on the outward Instrument;
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least so thou giue part of the glory to the instrument, but euer haue thine eye vpon the mighty power of the Lord whose onely worke it hath beene, remember that Paul or Apollos, are but the ministers of God, by whom thou hast beene brought to beleeue, 1. Cor. 3.5. blesse God for them, but giue him alone all the praise, and all the glory of that great worke.
lest so thou give part of the glory to the Instrument, but ever have thine eye upon the mighty power of the Lord whose only work it hath been, Remember that Paul or Apollos, Are but the Ministers of God, by whom thou hast been brought to believe, 1. Cor. 3.5. bless God for them, but give him alone all the praise, and all the glory of that great work.
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Wherein the Apostle sets downe what is the inward circumcision, namely, a putting of the sinnefull body of the flesh (by putting of) these words are often vsed by the Apostle in the like matter that is heere handled,
Wherein the Apostle sets down what is the inward circumcision, namely, a putting of the sinful body of the Flesh (by putting of) these words Are often used by the Apostle in the like matter that is Here handled,
or rather indeed of putting off the skinne of the body, the heart and inward parts and powers of the soule being enwrapped & encompassed with corruption as with a filthy garment or leprous skinne (sinnefull body) the word body doth not heere signifie any corporeall substance, consisting of flesh, bloud and bones,
or rather indeed of putting off the skin of the body, the heart and inward parts and Powers of the soul being enwrapped & encompassed with corruption as with a filthy garment or leprous skin (sinful body) the word body does not Here signify any corporeal substance, consisting of Flesh, blood and bones,
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to signifie the massie lumpe of corruption, and that lumpe of corruption is expressed by this word (body) to signfie the greatnesse and extension of it, that it is as a body hauing all dimensions, height, length, breadth and thicknesse,
to signify the massy lump of corruption, and that lump of corruption is expressed by this word (body) to signify the greatness and extension of it, that it is as a body having all dimensions, height, length, breadth and thickness,
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and as hauing all the parts of a foule monstrous and reformed body, in which are found all sinnes bound vp it were in one body, which breake out as any occasion is offered,
and as having all the parts of a foul monstrous and reformed body, in which Are found all Sins bound up it were in one body, which break out as any occasion is offered,
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by sinnefull body, then vnderstand we, the sinnefull masse or lumpe of corruption (of the flesh) by the word (flesh) wee are to vnderstand the corruption of nature,
by sinful body, then understand we, the sinful mass or lump of corruption (of the Flesh) by the word (Flesh) we Are to understand the corruption of nature,
but also of the superiour, euen of the reasonable soule, and of the powers thereof, the minde, will, memory and conscience, Ro. 8.7. the wisedome of the flesh (that is) the wisedome of the minde, for that is the seat of wisedome, in the naturall and corrupt state of it is enimity against God;
but also of the superior, even of the reasonable soul, and of the Powers thereof, the mind, will, memory and conscience, Ro. 8.7. the Wisdom of the Flesh (that is) the Wisdom of the mind, for that is the seat of Wisdom, in the natural and corrupt state of it is enmity against God;
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because it comes by propagation, by naturall and carnall generation, and that that is borne of the flesh is flesh. Ioh. 3.6. so then the full sence and meaning of the Apostle in these words, by putting off the sinnefull body of the flesh, is this.
Because it comes by propagation, by natural and carnal generation, and that that is born of the Flesh is Flesh. John 3.6. so then the full sense and meaning of the Apostle in these words, by putting off the sinful body of the Flesh, is this.
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By taking away and stripping off, as it were a leaprous filthy garment or skinne, the sinnefull masse, lumpe and body of the naturall corruption of the whole man,
By taking away and stripping off, as it were a leprous filthy garment or skin, the sinful mass, lump and body of the natural corruption of the Whole man,
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but a putting off of that filthinesse, and that corruption that doth enwrappe and compasse about euery faculty of it, this I note in a word, it may be vnto vs one ground of triall,
but a putting off of that filthiness, and that corruption that does enwrap and compass about every faculty of it, this I note in a word, it may be unto us one ground of trial,
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it may serue as one meanes whereby we may know it (for marke) regeneration is not a taking away of any faculty of the soule, or of any affection of the heart,
it may serve as one means whereby we may know it (for mark) regeneration is not a taking away of any faculty of the soul, or of any affection of the heart,
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but of the corruption of it, heereby then examine thy selfe, no doubt thou art or mayst bee acquainted with the disposition of thine owne heart, (I say not with the depth,
but of the corruption of it, hereby then examine thy self, no doubt thou art or Mayest be acquainted with the disposition of thine own heart, (I say not with the depth,
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onely the searcher of the heart, the Lord he knowes it, but with a little obseruation thou mayst be acquainted with the naturall inclination and disposition of thine heart, in regard of the predominant and chiefe ruling affections of it,
only the searcher of the heart, the Lord he knows it, but with a little observation thou Mayest be acquainted with the natural inclination and disposition of thine heart, in regard of the predominant and chief ruling affections of it,
well then, knowing the chiefe ruling affection of thine owne heart, see whether that affection still remain in thee in the force & strength of it without the corruption of it,
well then, knowing the chief ruling affection of thine own heart, see whither that affection still remain in thee in the force & strength of it without the corruption of it,
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for example, if thou beest one giuen to too much ioy, and much reioycing, thou art one of a merry & cheerefull disposition, see whether thy ioy and thy reioycing be still as great and strong as euer it was, not in sinne and in outward carnall things,
for Exampl, if thou Best one given to too much joy, and much rejoicing, thou art one of a merry & cheerful disposition, see whither thy joy and thy rejoicing be still as great and strong as ever it was, not in sin and in outward carnal things,
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for that is the sinnefulnesse of it, but in God and in good things, if thou find that thou canst now reioyce, not in filthy carnall pleasure in drunkennesse or good fellowship,
for that is the sinnefulnesse of it, but in God and in good things, if thou find that thou Canst now rejoice, not in filthy carnal pleasure in Drunkenness or good fellowship,
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but that thou canst as heartily reioyce as euer thou couldest, yea, thou canst more heartily reioyce in the loue and mercy of God in Iesus Christ, in his seruice and obedience to his will,
but that thou Canst as heartily rejoice as ever thou Couldst, yea, thou Canst more heartily rejoice in the love and mercy of God in Iesus christ, in his service and Obedience to his will,
and that the spirit of God hath wrought powerfully in thee, and stripped off the sinnefulnesse and corruption of thy ioy and cheerefulnesse in thee by nature;
and that the Spirit of God hath wrought powerfully in thee, and stripped off the sinnefulnesse and corruption of thy joy and cheerfulness in thee by nature;
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the sinnefulnesse of it (namely) the rashnes, the easines to be prouoked vpon euery trifling occasion, the excesse in the measure, making thee to forget duty both to God and man,
the sinnefulnesse of it (namely) the rashness, the easiness to be provoked upon every trifling occasion, the excess in the measure, making thee to forget duty both to God and man,
and the expressing of it, for meere priuate causes concerning thine owne person, and not the cause of God; (for these are the filthy rags wherewith thy naturall anger is cloathed) if thou finde not that affection it selfe abolished,
and the expressing of it, for mere private Causes Concerning thine own person, and not the cause of God; (for these Are the filthy rags wherewith thy natural anger is clothed) if thou find not that affection it self abolished,
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That true regenaration is entire, it is an abolishing of the whole masse and lumpe of naturall corruption (that is) of naturall corruption in all the powers and faculties of the soule, not a remoouing of corruption from the minde alone,
That true regenaration is entire, it is an abolishing of the Whole mass and lump of natural corruption (that is) of natural corruption in all the Powers and faculties of the soul, not a removing of corruption from the mind alone,
or will alone, but from all and euery faculty of the soule, hence it is in other termes expressed to be a putting off the old man, giuing vs to vnderstanst that it is an entire worke,
or will alone, but from all and every faculty of the soul, hence it is in other terms expressed to be a putting off the old man, giving us to vnderstanst that it is an entire work,
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for indeed where the spirit of God, doth work vpon any man to the purging & taking away of his naturall corruption, he doth work vpon all the powers of his soule, grace is neuer effectuall truely to purge one faculty of the soule and not another? if naturall blindnesse, ignorance and dulnesse of mind be taken away by sanctifying grace, the will and affections are also wrought vpon in like proportion,
for indeed where the Spirit of God, does work upon any man to the purging & taking away of his natural corruption, he does work upon all the Powers of his soul, grace is never effectual truly to purge one faculty of the soul and not Another? if natural blindness, ignorance and dulness of mind be taken away by sanctifying grace, the will and affections Are also wrought upon in like proportion,
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& yet notwithstanding is carried away with some inordinate affection, or some corrupt lust to pride, to couetousnesse, to drunkennesse, to sensuall pleasure, to someone grosse sinne or other,
& yet notwithstanding is carried away with Some inordinate affection, or Some corrupt lust to pride, to covetousness, to Drunkenness, to sensual pleasure, to someone gross sin or other,
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yet was he a carnall man, carried away with the inordinate lust of couetousnesse, and therefore deceiue not thy selfe think not that the Spirit of God hath wrought on thee to thy regeneration,
yet was he a carnal man, carried away with the inordinate lust of covetousness, and Therefore deceive not thy self think not that the Spirit of God hath wrought on thee to thy regeneration,
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and haue crucified the flesh withall the inordinate affections and lusts of it, and withall remember, that except thou bee truely regenerate thou hast no part nor portion in Gods Kingdome, that is, Christ his owne speech, Ioh. 3.5.
and have Crucified the Flesh withal the inordinate affections and Lustiest of it, and withal Remember, that except thou be truly regenerate thou hast no part nor portion in God's Kingdom, that is, christ his own speech, John 3.5.
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and sayth, inward circumcision is a putting off of the sinnefull body of the flesh, signifying a continuall act neuer perfected in this life the corruption of nature remaines till death, in the most regenerate,
and say, inward circumcision is a putting off of the sinful body of the Flesh, signifying a continual act never perfected in this life the corruption of nature remains till death, in the most regenerate,
In the vnregenerate, the Spirit of God doth only restraine and hold backe corruption, or for a time turne the affections of their hearts cleane another way for the good of his children,
In the unregenerate, the Spirit of God does only restrain and hold back corruption, or for a time turn the affections of their hearts clean Another Way for the good of his children,
as hee did the hearts of the Aegyptians Exod. 12.36. the Lord gaue the people fauour in the sight of the Aegyptian, and the heart of Saul towards Dauid for a time, 1. Sam. 24.17.
as he did the hearts of the egyptians Exod 12.36. the Lord gave the people favour in the sighed of the Egyptian, and the heart of Saul towards David for a time, 1. Sam. 24.17.
but shortly after his hatred brake out againe, and he purposed to kill him, and thus doth the Spirit of God, eithet restraine or turne the affections of the heart another way in the vnregenerate onely for a time,
but shortly After his hatred brake out again, and he purposed to kill him, and thus does the Spirit of God, eithet restrain or turn the affections of the heart Another Way in the unregenerate only for a time,
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Now further in that the Apostle doth expresse the corruption of nature vnder this word (body) signifying that it is as a body, hauing as it were all dimensions of a body, Hence we are taught.
Now further in that the Apostle does express the corruption of nature under this word (body) signifying that it is as a body, having as it were all dimensions of a body, Hence we Are taught.
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and it is an inclination or pronenesse of all the faculties of the soule, to that which is euill and against the Law of God, the vnderstanding is not onely blinde,
and it is an inclination or proneness of all the faculties of the soul, to that which is evil and against the Law of God, the understanding is not only blind,
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the Lord saw that the wickednesse of man was great in the earth, & why? all the imaginations of the thoughts of his heart were onely euill continually,
the Lord saw that the wickedness of man was great in the earth, & why? all the Imaginations of the thoughts of his heart were only evil continually,
and that the greatnesse of the corruption of nature may yet further appeare, consider we the diffusion and spreading of it, it is as a leprosie spread ouer all the powers of the soule, there is not one free spot in the soule,
and that the greatness of the corruption of nature may yet further appear, Consider we the diffusion and spreading of it, it is as a leprosy spread over all the Powers of the soul, there is not one free spot in the soul,
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but as a man made of corruption, it is euen as the man himselfe, and do not naturall and carnall men demonstrate and prooue this, abridge them of their lusts,
but as a man made of corruption, it is even as the man himself, and do not natural and carnal men demonstrate and prove this, abridge them of their Lustiest,
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yet if God leaue a man to himselfe, hee hath in himselfe sufficient matter and spawne to breed and reuiue all kinde of errours and sinne, the Apostle Gal. 5.19.20. hauing reckoned vp many workes of the flesh, is forced to conclude and say.
yet if God leave a man to himself, he hath in himself sufficient matter and spawn to breed and revive all kind of errors and sin, the Apostle Gal. 5.19.20. having reckoned up many works of the Flesh, is forced to conclude and say.
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the greatnesse of the corruption of nature may plainely appeare in that it takes occasion by the commandement of God, to breake out and to shew it selfe as the Apostle sayth, Rom. 7.8. sinne (meaning the corruption of nature) tooke occasion by the commandement and wrought in me all manner of concupiscence;
the greatness of the corruption of nature may plainly appear in that it Takes occasion by the Commandment of God, to break out and to show it self as the Apostle say, Rom. 7.8. sin (meaning the corruption of nature) took occasion by the Commandment and wrought in me all manner of concupiscence;
and againe ver. 13. this sinne that it might appeare sinne (that is) exceeding great, wrought death in mee by that which is good, that sinne might be out of measure sinnefull by the commandement;
and again for. 13. this sin that it might appear sin (that is) exceeding great, wrought death in me by that which is good, that sin might be out of measure sinful by the Commandment;
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it is heerein like the gangrene or elephantiasis the leprosie, it is made worse by that which should be a means to cure it, it breakes out vpon the commandement of God,
it is herein like the gangrene or elephantiasis the leprosy, it is made Worse by that which should be a means to cure it, it breaks out upon the Commandment of God,
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if then we duely consider the spreading, the comprehension and swelling of our naturall corruption it breaking out vpon the commandement of God, which is giuen as a remedy against it, wee must needs confesse it to be exceeding great.
if then we duly Consider the spreading, the comprehension and swelling of our natural corruption it breaking out upon the Commandment of God, which is given as a remedy against it, we must needs confess it to be exceeding great.
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thou that thus speakest, whosoeuer thou art, thou hast yet a rotten and a filthy stinking heart, this argues thou doest not know and conceiue the corruption of thine owne nature,
thou that thus Speakest, whosoever thou art, thou hast yet a rotten and a filthy stinking heart, this argues thou dost not know and conceive the corruption of thine own nature,
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and yet lie wallowing in the puddle of their owne filthinesse, and for a man to thinke himselfe in good case, onely because hee is free from the act of some palpable sinnes;
and yet lie wallowing in the puddle of their own filthiness, and for a man to think himself in good case, only Because he is free from the act of Some palpable Sins;
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euen to see with sorrow the roote of it, and all our other sinnes, and to cry out with Paul, Rom. 7.24. O wretched man that I am, who shall deliuer me from the body of this death. And with Dauid, Psal. 51.5.
even to see with sorrow the root of it, and all our other Sins, and to cry out with Paul, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death. And with David, Psalm 51.5.
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or such like, and vnlesse by that sinne wee bee brought downe to the roote of all our sinnes, and to haue sense and sorrow for that also, we shall neuer finde ease or reliefe by Christ, hee came not to call the righteous but sinners to repentance, Matth. 9.13.
or such like, and unless by that sin we be brought down to the root of all our Sins, and to have sense and sorrow for that also, we shall never find ease or relief by christ, he Come not to call the righteous but Sinners to Repentance, Matthew 9.13.
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In that the Apostle calles the corruption of the whole nature of man, and of all the powers of the soule (Flesh) he would haue vs to know that the corruption of nature comes by propagation, it comes not as Pelagius & his followers taught by imitation, children haue not a want of holinesse that ought to be in them,
In that the Apostle calls the corruption of the Whole nature of man, and of all the Powers of the soul (Flesh) he would have us to know that the corruption of nature comes by propagation, it comes not as Pelagius & his followers taught by imitation, children have not a want of holiness that ought to be in them,
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as we are plainely taught, Gen. 5.3. It is there said, that Adam after his fall begat Sheth in his owne likenesse (that is) corrupted like to himselfe.
as we Are plainly taught, Gen. 5.3. It is there said, that Adam After his fallen begat Sheth in his own likeness (that is) corrupted like to himself.
and if we desire further euidence and proofe of this, consider we but this one thing, that many times some particular and inward euill quality of the parents is found in the childe in his infancy before he can learne it by imitation,
and if we desire further evidence and proof of this, Consider we but this one thing, that many times Some particular and inward evil quality of the Parents is found in the child in his infancy before he can Learn it by imitation,
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for it pleaseth God sometimes of his goodnesse to stay the course of a particular euill quality and disposition, that it passe not from the Parent to the childe,
for it Pleases God sometime of his Goodness to stay the course of a particular evil quality and disposition, that it pass not from the Parent to the child,
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as he did in the birth of Hezekiah the sonne of a most wicked Father King Ahaz, and of Iosiah sonne of wicked Amon: but originall corruption common to the stocke,
as he did in the birth of Hezekiah the son of a most wicked Father King Ahaz, and of Josiah son of wicked Amon: but original corruption Common to the stock,
but if they looke as they ought, they should finde matter enough to humble them, they shall finde that their father was an Amorite, &c. as the Prophet speakes Ezek. 16.3. and that they are in the common condition of all men, polluted in their bloud;
but if they look as they ought, they should find matter enough to humble them, they shall find that their father was an Amorite, etc. as the Prophet speaks Ezekiel 16.3. and that they Are in the Common condition of all men, polluted in their blood;
and if the course of it bee not staied, it will poison their bodies and soules more and more, till at length both body and soule like a rotten poisoned thing drop downe into hell.
and if the course of it be not stayed, it will poison their bodies and Souls more and more, till At length both body and soul like a rotten poisoned thing drop down into hell.
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Againe, is it so that naturall corruption comes by propagation, then let this stirre vp all parents to labour to estate and intitle their children in something, that may be for the good of their soules that their children descending of them, may be intituled to some thing that may bee for their good.
Again, is it so that natural corruption comes by propagation, then let this stir up all Parents to labour to estate and entitle their children in something, that may be for the good of their Souls that their children descending of them, may be entitled to Some thing that may be for their good.
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but as men simply by the power and strength of nature, yet by vertue of the couenant, God will bee good and gracious to their children, Gen. 26. We read many blessings promised to Isaac and why? Vers. 5. Because Abraham his father obeied the voice of the Lord,
but as men simply by the power and strength of nature, yet by virtue of the Covenant, God will be good and gracious to their children, Gen. 26. We read many blessings promised to Isaac and why? Vers. 5. Because Abraham his father obeyed the voice of the Lord,
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for he louing the stocke will not disregard the branches; they may say as Iacob said, Gen. 32.9. Thou hast beene, or art, the God of my Father, good and gratious to him, shew then mercy to me his seede, according to thy sweete promise.
for he loving the stock will not disregard the branches; they may say as Iacob said, Gen. 32.9. Thou hast been, or art, the God of my Father, good and gracious to him, show then mercy to me his seed, according to thy sweet promise.
Come we to the last words (through the circumcision of Christ) in these words is expressed the meanes how the beleeuing Colossians were in Christ circumcised (viz.) through,
Come we to the last words (through the circumcision of christ) in these words is expressed the means how the believing colossians were in christ circumcised (viz.) through,
and we may note and obserue a difference between Iustification & Regeneration or Sanctification, the Apostle speaking of iustification in the Verse before, saith, We haue perfection of righteousnesse in Christ, in him we are complete, not adding any thing further, that that perfection is wrought in vs by Christ:
and we may note and observe a difference between Justification & Regeneration or Sanctification, the Apostle speaking of justification in the Verse before, Says, We have perfection of righteousness in christ, in him we Are complete, not adding any thing further, that that perfection is wrought in us by christ:
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and he expounds his owne meaning, how (namely) through the circumcision of Christ, through the working of his spirit in vs, whence we see a manifest and plaine difference betweene iustification, and sanctification.
and he expounds his own meaning, how (namely) through the circumcision of christ, through the working of his Spirit in us, whence we see a manifest and plain difference between justification, and sanctification.
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and know we that iustification is by righteousnesse inherent in Christ apprehended by faith, and regeneration and sanctification is wrought in vs by the spirit of Christ in this life, but in part,
and know we that justification is by righteousness inherent in christ apprehended by faith, and regeneration and sanctification is wrought in us by the Spirit of christ in this life, but in part,
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VER. 12. In that yee are buried with him through Baptisme, in whom yee are also raysed vp together through the faith of the operation of God which raysed him from the dead.
VER. 12. In that ye Are buried with him through Baptism, in whom ye Are also raised up together through the faith of the operation of God which raised him from the dead.
some might say, though outward circumcision, the cutting away of the fore-skin of the flesh be not now needfull for the beleeuing Colossians, that being proper to the time of the olde Testament,
Some might say, though outward circumcision, the cutting away of the foreskin of the Flesh be not now needful for the believing colossians, that being proper to the time of the old Testament,
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this exception the Apostle preuents in this verse, shewing that the Colossians had an outward signe and seale of their inward circumcision (namely) baptisme which by Christ his institution succeeded circumcision,
this exception the Apostle prevents in this verse, showing that the colossians had an outward Signen and seal of their inward circumcision (namely) Baptism which by christ his Institution succeeded circumcision,
Now the Apostle doth not rest in expressing the outward signe of baptisme, but by way of further explication and declaration of the inward circumcision,
Now the Apostle does not rest in expressing the outward Signen of Baptism, but by Way of further explication and declaration of the inward circumcision,
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And then followeth the inward means by which their outward baptisme was effectuall to make them partakers of Christ his buriall and resurrection, (namely) faith through the faith.
And then follows the inward means by which their outward Baptism was effectual to make them partakers of christ his burial and resurrection, (namely) faith through the faith.
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Which faith is further described by the efficient cause of it that is the cause working faith in the heart (namely) the power of God, through the faith of the operation of God.
Which faith is further described by the efficient cause of it that is the cause working faith in the heart (namely) the power of God, through the faith of the operation of God.
And that power and operation of God is further specified to bee the same that raysed vp Christ from the dead in the last words, which raysed him up from the dead.
And that power and operation of God is further specified to be the same that raised up christ from the dead in the last words, which raised him up from the dead.
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and to partake with Christ in the power of his buriall to bury sinne and naturall corruption in vs. For the second question I answere, that wee are buried with Christ through Baptisme two wayes.
and to partake with christ in the power of his burial to bury sin and natural corruption in us For the second question I answer, that we Are buried with christ through Baptism two ways.
and all his benefites, as the Apostle plainely teacheth, Rom. 6.34.5.6. Know yee not that all wee which haue beene baptized into Iesus Christ, haue beene baptized into his death? Wee are buried then with him by Baptisme into his death;
and all his benefits, as the Apostle plainly Teaches, Rom. 6.34.5.6. Know ye not that all we which have been baptised into Iesus christ, have been baptised into his death? we Are buried then with him by Baptism into his death;
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For if wee be grafted with him to the similitude of his death, euen so shall wee bee to the similitude of his resurrection, knowing this that our olde man is crucified with him, that the body of sinne might be destroyed, that henceforth we should not serue sinne, &c. where he shewes that such as are baptized not onely in signe and sacrament,
For if we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection, knowing this that our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, etc. where he shows that such as Are baptised not only in Signen and sacrament,
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but truely baptized into Christ, are baptized into his death, buriall and resurrection, and so are partakers of the merit and power of his death, buriall and resurrection, by the answere to these two questions, wee may come to conceiue the meaning of the Apostle in these wordes to be this,
but truly baptised into christ, Are baptised into his death, burial and resurrection, and so Are partakers of the merit and power of his death, burial and resurrection, by the answer to these two questions, we may come to conceive the meaning of the Apostle in these words to be this,
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and made one with him, are partakers of the merite and power of his death and buriall, (for his buriall presupposeth his death and the Apostle is so to bee vnderstood) to kill and bury sinne and naturall corruption in you.
and made one with him, Are partakers of the merit and power of his death and burial, (for his burial presupposeth his death and the Apostle is so to be understood) to kill and bury sin and natural corruption in you.
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Now these words being thus vnderstood, the words following are after the same manner to bee expounded, onely reading for (in whom) in which with reference to Baptisme,
Now these words being thus understood, the words following Are After the same manner to be expounded, only reading for (in whom) in which with Referente to Baptism,
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Now here obserue that the Apostle by way of preuention of an obiection, makes knowne that the Colossians had an outward signe and seale of their inward and spirituall circumcision (namely) baptisme, that in stead of being circumcised they were baptized.
Now Here observe that the Apostle by Way of prevention of an objection, makes known that the colossians had an outward Signen and seal of their inward and spiritual circumcision (namely) Baptism, that in stead of being circumcised they were baptised.
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Hence briefly note we that baptisme succeedes in the roome of circumcision, and that circumcision being now abolished, baptisme is put in place of it by the institution of Christ,
Hence briefly note we that Baptism succeeds in the room of circumcision, and that circumcision being now abolished, Baptism is put in place of it by the Institution of christ,
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and hence wee may haue one ground and warrant to prooue the baptisme of infants, that the baptisme of infants is lawfull and warrantable by the word of God,
and hence we may have one ground and warrant to prove the Baptism of Infants, that the Baptism of Infants is lawful and warrantable by the word of God,
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for circumcision being administred to infants in time of the old• Testament, there is no reason why Baptisme succeeding it should not bee administred to them in time of the gospell,
for circumcision being administered to Infants in time of the old• Testament, there is no reason why Baptism succeeding it should not be administered to them in time of the gospel,
vnlesse wee say that the condition of the infants of Christians in time of the new Testament, is worse then of the children of the Iewes, in time of the olde;
unless we say that the condition of the Infants of Christians in time of the new Testament, is Worse then of the children of the Iewes, in time of the old;
That Baptisme hath vse after the administration of it, euen throughout the whole life in such as are truely baptised, it is effectuall to the taking away of sinne in all times of life, it seales vp the washing away of all sinnes in all times of life, past, present, and to come.
That Baptism hath use After the administration of it, even throughout the Whole life in such as Are truly baptised, it is effectual to the taking away of sin in all times of life, it Seals up the washing away of all Sins in all times of life, past, present, and to come.
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speaking of those who were before baptized, saith Baptisme which now saueth vs and our Sauiour Christ himselfe extends baptisme in the force and efficacy of it,
speaking of those who were before baptised, Says Baptism which now Saveth us and our Saviour christ himself extends Baptism in the force and efficacy of it,
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Secondly, baptisme is the sacrament of incision of ingrafting into Christ, sealing vp our setting into Christ, which is onely once neuer after to bee done againe,
Secondly, Baptism is the sacrament of incision of engrafting into christ, sealing up our setting into christ, which is only once never After to be done again,
and many times receiue the sacrament of the Supper, and that plainelie proues, that the force of baptisme is extended to the whole life of man, to seale vp the taking away of all sinnes, both originall & actuall, in regarde of the guilte and punishment of them.
and many times receive the sacrament of the Supper, and that plainly Proves, that the force of Baptism is extended to the Whole life of man, to seal up the taking away of all Sins, both original & actual, in regard of the guilt and punishment of them.
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but sinnes committed after, are not thereby taken away, but must be taken away by theit deuised sacrament of penance, a doctrine directly opposite to that which I haue now deliuered and proued,
but Sins committed After, Are not thereby taken away, but must be taken away by theit devised sacrament of penance, a Doctrine directly opposite to that which I have now Delivered and proved,
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For a second vse consider we the comfort of the truth deliuered, it is full of sweet comfort to all such as are inwardly baptised (namely) such as are carefull to performe that part of the couenant made betweene God and them, that belongs to them (that is) to repent of their sinnes,
For a second use Consider we the Comfort of the truth Delivered, it is full of sweet Comfort to all such as Are inwardly baptised (namely) such as Are careful to perform that part of the Covenant made between God and them, that belongs to them (that is) to Repent of their Sins,
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especially in time of trouble and affliction of minde and conscience haue recourse and goe with speed to thy Baptisme, there thou shalt finde comfort, thou shalt finde that God hath therein sealed vp vnto thee his loue and fauour,
especially in time of trouble and affliction of mind and conscience have recourse and go with speed to thy Baptism, there thou shalt find Comfort, thou shalt find that God hath therein sealed up unto thee his love and favour,
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and often to be thought on by all such as are truely baptized, and let none but such take holde of this comfort, to them onely it belongs, from these words of the Apostle we are farther taught.
and often to be Thought on by all such as Are truly baptised, and let none but such take hold of this Comfort, to them only it belongs, from these words of the Apostle we Are farther taught.
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through Baptism they were buried with Christ, &c. and further proofe of this we heard before out of Rom: 6.3.4.5.6. &c. together with the ground of it (namely) our vnion with Christ that we being made one with Christ, haue communion and fellowship with him in his death, buriall and resurrection,
through Baptism they were buried with christ, etc. and further proof of this we herd before out of Rom: 6.3.4.5.6. etc. together with the ground of it (namely) our Union with christ that we being made one with christ, have communion and fellowship with him in his death, burial and resurrection,
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as though there were any sanctification, without strength to fight against spirituall enemies, and as though when wee haue comfort from baptisme against terrors and temptations, wee are not strengthned and encouraged to fight against them, it is a most absurd and foolish distinction, I leaue them,
as though there were any sanctification, without strength to fight against spiritual enemies, and as though when we have Comfort from Baptism against terrors and temptations, we Are not strengthened and encouraged to fight against them, it is a most absurd and foolish distinction, I leave them,
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Is it so that such as are inwardly baptized, are by their baptisme, made partakers of the merite and power of Christ his death, buriall and resurrection;
Is it so that such as Are inwardly baptised, Are by their Baptism, made partakers of the merit and power of christ his death, burial and resurrection;
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and that we may know when wee are dead and buried with Christ, remember wee the condition of such as are dead and buried, they neyther see nor heare, they haue no sense nor feeling of any thing;
and that we may know when we Are dead and buried with christ, Remember we the condition of such as Are dead and buried, they neither see nor hear, they have no sense nor feeling of any thing;
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and consequently we can haue no comfort by our baptisme, & let vs know it for a truth, that without inward Baptisme wee haue no part in Christ, outward baptisme without the inward is but the marke of a foole that makes a vow,
and consequently we can have no Comfort by our Baptism, & let us know it for a truth, that without inward Baptism we have no part in christ, outward Baptism without the inward is but the mark of a fool that makes a Voelli,
Let me now adde one thing to this point, by way of further vse and application of it (namely) this, it being so that as many as are truely baptized, are by baptisme made partakers of the merite and power of Christ his death, buriall and resurrection,
Let me now add one thing to this point, by Way of further use and application of it (namely) this, it being so that as many as Are truly baptised, Are by Baptism made partakers of the merit and power of christ his death, burial and resurrection,
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and wee are hereby to examine our selues, let vs further know that wee are often to examine our selues vpon euery occasion, wee are to looke to our baptisme, to see whether we through baptisme, be dead, buried,
and we Are hereby to examine our selves, let us further know that we Are often to examine our selves upon every occasion, we Are to look to our Baptism, to see whither we through Baptism, be dead, buried,
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euen then are wee to enter into our owne hearts, and to examine our selues, it is therefore a great fault in such as depart and goe away from the publike assembly (hauing no vrgent extraordinary occasion) when the Sacrament of Baptisme comes to bee administred,
even then Are we to enter into our own hearts, and to examine our selves, it is Therefore a great fault in such as depart and go away from the public assembly (having no urgent extraordinary occasion) when the Sacrament of Baptism comes to be administered,
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and crucified before them, in the preaching of the word and administration of the sacraments, to hold them from yeelding obedience to the truth, as the Apostle sayth, Gal. 5.1. so doubtlesse it is a subtlety and sleight of the Diuell, as much as possibly hee can to keepe men from seing Christ crucified before them.
and Crucified before them, in the preaching of the word and administration of the Sacraments, to hold them from yielding Obedience to the truth, as the Apostle say, Gal. 5.1. so doubtless it is a subtlety and sleight of the devil, as much as possibly he can to keep men from sing christ Crucified before them.
and without question he hath poysoned the minds of many with this pleasing conceit, and it is very needfull that this cunning working of Sathan should be discouered vnto vs,
and without question he hath poisoned the minds of many with this pleasing conceit, and it is very needful that this cunning working of Sathan should be discovered unto us,
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That Baptisme is a publike worke of the whole congregation, and euery one of vs hath a part in that worke, in witnessing the worke done by the the Minister, in approuing the same by one consent of the spirit of grace, by consenting in prayer and thanksgiuing,
That Baptism is a public work of the Whole congregation, and every one of us hath a part in that work, in witnessing the work done by thee the Minister, in approving the same by one consent of the Spirit of grace, by consenting in prayer and thanksgiving,
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yea the whole body of the congregation ought with knowledge of Gods couenant, & ioy of a member to be added to the church, to addresse themselues to that worke;
yea the Whole body of the congregation ought with knowledge of God's Covenant, & joy of a member to be added to the Church, to address themselves to that work;
I passe on to further matter from these wordes of the Apostle, buried with him through Baptisme, &c. there is yet offered one thing more to be considered of vs, & that of excellent vse.
I pass on to further matter from these words of the Apostle, buried with him through Baptism, etc. there is yet offered one thing more to be considered of us, & that of excellent use.
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Hence it is that the Apostle, 1. Corinthians 12.12. (which is worthy to bee obserued of vs) giues the name of Christ to all true beleeuers in Christ, he stiles them ioyntly together being one misticall body by the name and title of Christ,
Hence it is that the Apostle, 1. Corinthians 12.12. (which is worthy to be observed of us) gives the name of christ to all true believers in christ, he stile them jointly together being one mystical body by the name and title of christ,
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and he giues the reason of it in the verse following, because by one spirit they are all baptized into one body, whether Iewes or Grecians, bond or free,
and he gives the reason of it in the verse following, Because by one Spirit they Are all baptised into one body, whither Iewes or Greeks, bound or free,
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saith he was crucified with Christ, and in the thirde Chapter of this Epistle, Verse 1. If yee then bee risen with Christ, seek those thinges which are aboue,
Says he was Crucified with christ, and in the Third Chapter of this Epistle, Verse 1. If ye then be risen with christ, seek those things which Are above,
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as if he had said, if yee bee made one with Christ, and as members of Christ be risen vp with him, seeke those things which are aboue, where Christ fitteth at the right hand of God:
as if he had said, if ye be made one with christ, and as members of christ be risen up with him, seek those things which Are above, where christ fits At the right hand of God:
by all which places & many others that might be broght it is very cleare, that so neare is the vnion and coniunction of Christ and his true members ingrafted into him through Baptisme, that what Christ did as mediatour, they did with him,
by all which places & many Others that might be brought it is very clear, that so near is the Union and conjunction of christ and his true members ingrafted into him through Baptism, that what christ did as Mediator, they did with him,
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First, this may serue as a ground of excellent comfort to all such as are truly ingrafted into Chtist by Baptisme, for why? consider it, is it so that when Christ died, they that are engrafted into him died with him,
First, this may serve as a ground of excellent Comfort to all such as Are truly ingrafted into Christ by Baptism, for why? Consider it, is it so that when christ died, they that Are engrafted into him died with him,
when he was buried, they were buried with him, when he rose againe, they were raysed with him? what then shall disappoint them, what then shall depriue them, of the fruite, the benefite,
when he was buried, they were buried with him, when he rose again, they were raised with him? what then shall disappoint them, what then shall deprive them, of the fruit, the benefit,
Let the Papists say what they will, that iustifying faith by which wee holde the merite of Christ his obedience, actiue and passiue, may be vtterly lost, which they are neuer able to proue,
Let the Papists say what they will, that justifying faith by which we hold the merit of christ his Obedience, active and passive, may be utterly lost, which they Are never able to prove,
yet they will neuer be so shamelesse as to say wee can bee frustrated and disappointed of the fruit, benefite and comfort of that which wee haue already done together with Christ, can a member of Christ die with Christ, be buried with him,
yet they will never be so shameless as to say we can be frustrated and disappointed of the fruit, benefit and Comfort of that which we have already done together with christ, can a member of christ die with christ, be buried with him,
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Let vs not content our selues with a bare notion that Christ died for vs, but let vs labour to finde our selues dead, buried, and raised vp with Christ:
Let us not content our selves with a bore notion that christ died for us, but let us labour to find our selves dead, buried, and raised up with christ:
yea we being once set into Christ, and made one with Christ, our hope of heauen is so sure and certaine that we are said now to sit with him in heauen already, they are the very words of the Apostle Ephes. 2.6. and that is a ground of sweete comfort for all such as finde themselues engrafted into Christ through Baptisme.
yea we being once Set into christ, and made one with christ, our hope of heaven is so sure and certain that we Are said now to fit with him in heaven already, they Are the very words of the Apostle Ephesians 2.6. and that is a ground of sweet Comfort for all such as find themselves engrafted into christ through Baptism.
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as a malefactor executed ceaseth from theft murder, and the like, so certainely, if thou bee crucified with Christ, thou shalt finde thy selfe to cease from thy old sinnes.
as a Malefactor executed ceases from theft murder, and the like, so Certainly, if thou be Crucified with christ, thou shalt find thy self to cease from thy old Sins.
as wee haue shewed, the inward meanes by which outward Baptisme was effectuall to the Colossians, and they made pertakers of Christ his buriall and resurrection, (namely) faith,
as we have showed, the inward means by which outward Baptism was effectual to the colossians, and they made partakers of christ his burial and resurrection, (namely) faith,
and actuall• equall to his will, and that power we are heere to vnderstand, and the meaning of the words is briefly this, through faith wrought in you by the actuall power of God.
and actuall• equal to his will, and that power we Are Here to understand, and the meaning of the words is briefly this, through faith wrought in you by the actual power of God.
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Obserue we hence in the last place, that Baptisme is effectuall to seale vp the grace of God, touching washing away of sinnes and regeneration onely in such as beleeue it is not the outward act of baptisme that doth conferre and giue grace without faith.
Observe we hence in the last place, that Baptism is effectual to seal up the grace of God, touching washing away of Sins and regeneration only in such as believe it is not the outward act of Baptism that does confer and give grace without faith.
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Vse. First, this may discouer vnto vs the errour of the Papists, who teach that the Sacraments of the new Testastament conferre grace, ex opere operato, yea, they say that the Sacrament of Baptisme doth it selfe wash away sinnes by force and vertue of the worke and word done, and said in the Sacrament;
Use. First, this may discover unto us the error of the Papists, who teach that the Sacraments of the new Testament confer grace, ex Opere operato, yea, they say that the Sacrament of Baptism does it self wash away Sins by force and virtue of the work and word done, and said in the Sacrament;
and whereunto saluation is promised, Rom. 10.13. It is therefore a meere deuice of their owne, that Baptisme or the Supper of the Lord doe conferre and giue grace by the very worke done:
and whereunto salvation is promised, Rom. 10.13. It is Therefore a mere device of their own, that Baptism or the Supper of the Lord do confer and give grace by the very work done:
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And for the vse of the point to our selues, is it so that the Sacraments doe not actually giue grace, we must then looke when we pertake of the Sacraments, that wee bring faith with vs, the Sacrament doe not worke faith,
And for the use of the point to our selves, is it so that the Sacraments do not actually give grace, we must then look when we partake of the Sacraments, that we bring faith with us, the Sacrament do not work faith,
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but it is so wonderfull and so supernaturall a gift and grace of God as it is wrought by the exceeding greatnesse of his power, by the working of his almighty power:
but it is so wonderful and so supernatural a gift and grace of God as it is wrought by the exceeding greatness of his power, by the working of his almighty power:
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because then there was no neede of it, other gifts and graces were and so other gifts and graces are now onely renewed in those that are effectually called by the working of Gods spirit, they were before in nature created,
Because then there was no need of it, other Gifts and graces were and so other Gifts and graces Are now only renewed in those that Are effectually called by the working of God's Spirit, they were before in nature created,
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let no man fancy to himselfe that faith is in his owne power, that hee can at his owne time and pleasure beleeue in Iesus Christ, heerein the Deuill doth delude many thousands of poore soules in the world;
let no man fancy to himself that faith is in his own power, that he can At his own time and pleasure believe in Iesus christ, herein the devil does delude many thousands of poor Souls in the world;
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hee perswades them that either already they beleeue and haue faith, and that easily conceiued without feeling of any working of the mighty power of God,
he persuades them that either already they believe and have faith, and that Easily conceived without feeling of any working of the mighty power of God,
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and that we may be yet further resolued and setled in this truth, and armed against the subtilty of Satan in this respect, consider wee but this one thing, that if true faith in Christ were in a mans owne power,
and that we may be yet further resolved and settled in this truth, and armed against the subtlety of Satan in this respect, Consider we but this one thing, that if true faith in christ were in a men own power,
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Now lamentable experience sheweth the contrary that at such time as some are brought to a sight of their sinn•s & a thorow sense and feeling of Gods anger against them for the same, they cannot then beleeue in Christ,
Now lamentable experience shows the contrary that At such time as Some Are brought to a sighed of their sinn•s & a thorough sense and feeling of God's anger against them for the same, they cannot then believe in christ,
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if faith had been in his owne power would he haue done so? certainly he would not, let then all such as now in the security of their hearts (neither seeing,
if faith had been in his own power would he have done so? Certainly he would not, let then all such as now in the security of their hearts (neither seeing,
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consider it, that when Gods hand shall be heauy vpon them, & the Lord shal let them see the greatnesse of their sinnes, that happily then they may seeke for faith and neuer finde it;
Consider it, that when God's hand shall be heavy upon them, & the Lord shall let them see the greatness of their Sins, that happily then they may seek for faith and never find it;
and in them the wonderfull supernaturall worke of faith, and that we be not deceiued in this point of so great weight and consequence, our saluation depending vpon it;
and in them the wonderful supernatural work of faith, and that we be not deceived in this point of so great weight and consequence, our salvation depending upon it;
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hence it is, that the Apostle 1. Peter 1.5. saith, that wee beeing begotten to a liuely hope by the resurrection of Iesus Christ from the dead, &c. are kept by faith vnto saluation:
hence it is, that the Apostle 1. Peter 1.5. Says, that we being begotten to a lively hope by the resurrection of Iesus christ from the dead, etc. Are kept by faith unto salvation:
The words are very significant, we are kept or garded (for so the originall word signifieth) as with a strong garrison, true faith wrought in vs by the power of God, is fenced and fortified by the same power of God against all hostility,
The words Are very significant, we Are kept or guarded (for so the original word signifies) as with a strong garrison, true faith wrought in us by the power of God, is fenced and fortified by the same power of God against all hostility,
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and the Lord may suffer it to bee ecclipsed and ouershadowed with some grieuous temptation; but his power that hath begotten it, will neuer suffer it vtterly to faile:
and the Lord may suffer it to be eclipsed and overshadowed with Some grievous temptation; but his power that hath begotten it, will never suffer it utterly to fail:
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no, the mighty power of God being the efficient working cause of faith, giues assurance to true beleeuers that no aduersary power whatsoeuer can euer preuaile against their faith,
no, the mighty power of God being the efficient working cause of faith, gives assurance to true believers that no adversary power whatsoever can ever prevail against their faith,
for that is the meaning of the Apostle in these words, (which raised him from the dead) as if he had said who by that working power of his raised vp Christ from the dead, the words are cleare, and neede no further exposition;
for that is the meaning of the Apostle in these words, (which raised him from the dead) as if he had said who by that working power of his raised up christ from the dead, the words Are clear, and need no further exposition;
onely lest wee stumble at some places of Scripture which seeme not to agree with this, that God raised vp Christ from the dead, in that it is said, Christ raised vp himselfe, Iohn 10.18. No man taketh my life from me, but I lay it downe of my selfe.
only lest we Stumble At Some places of Scripture which seem not to agree with this, that God raised up christ from the dead, in that it is said, christ raised up himself, John 10.18. No man Takes my life from me, but I lay it down of my self.
Now first, we are to marke that the Apostle specifying the power of God by the effect of it, he makes choise of this effect rather then any other, the raising of Christ from the dead;
Now First, we Are to mark that the Apostle specifying the power of God by the Effect of it, he makes choice of this Effect rather then any other, the raising of christ from the dead;
he saith not through the faith of the operation of God which created the world, but through the faith of the operation of God which raised Christ from the dead;
he Says not through the faith of the operation of God which created the world, but through the faith of the operation of God which raised christ from the dead;
when he raised him from the dead. Rom. 1.4. The Apostle saith, Christ was declared mightily to bee the Sonne of God, touching the spirit of sanctification by the resurrection from the dead.
when he raised him from the dead. Rom. 1.4. The Apostle Says, christ was declared mightily to be the Son of God, touching the Spirit of sanctification by the resurrection from the dead.
& surely we are thus to take profit by it when we are in the greatest distresse, either of body or minde, wee are then to looke at the power of the Lord in raising vp Christ from the dead;
& surely we Are thus to take profit by it when we Are in the greatest distress, either of body or mind, we Are then to look At the power of the Lord in raising up christ from the dead;
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yet at such a time as that we are not able, through our infirmity and weakenesse, clearely to see and perceiue that working power of the Lord, we are therefore to lift vp our eies and to looke at the mighty power of the Lord appearing manifestly in raising vp Christ from the dead,
yet At such a time as that we Are not able, through our infirmity and weakness, clearly to see and perceive that working power of the Lord, we Are Therefore to lift up our eyes and to look At the mighty power of the Lord appearing manifestly in raising up christ from the dead,
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in like manner if wee in time of trouble and distresse can but remember the example of some meere man on whom the Lord hath shewed his mercy and power in his deliuerance, be it Iob or any other, Iam. 5.11.
in like manner if we in time of trouble and distress can but Remember the Exampl of Some mere man on whom the Lord hath showed his mercy and power in his deliverance, be it Job or any other, Iam. 5.11.
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Yea, we are thus to consider of the mighty power of the Lord in raising Christ from the dead, that he being raised who was bound with such strong bonds of death:
Yea, we Are thus to Consider of the mighty power of the Lord in raising christ from the dead, that he being raised who was bound with such strong bonds of death:
if he raised him with his whole hand, he can and will raise vs with his little finger which is an excellent comfort to be thought on by all true beleeuers.
if he raised him with his Whole hand, he can and will raise us with his little finger which is an excellent Comfort to be Thought on by all true believers.
Obserue further, that the Apostle saith, Not raised from the graue, but from the dead; whence it is cleare, that Christ descended into the state of the dead:
Observe further, that the Apostle Says, Not raised from the graven, but from the dead; whence it is clear, that christ descended into the state of the dead:
VER. 13. And yee which were dead in sinnes, and in the vncircumcision of your flesh, hath hee quickened together with him, forgiuing you all your trespasses.
VER. 13. And ye which were dead in Sins, and in the uncircumcision of your Flesh, hath he quickened together with him, forgiving you all your Trespasses.
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This verse as it hath relation to the generall drift of the Apostle in this Chapter, it containes an other argument to proue all sufficiency of saluation to bee found in Christ,
This verse as it hath Relation to the general drift of the Apostle in this Chapter, it contains an other argument to prove all sufficiency of salvation to be found in christ,
and nothing out of him to be needfull, the argument is this, You beleeuing Colossians are quickned together with Christ, hauing in him free remission of all your sinnes,
and nothing out of him to be needful, the argument is this, You believing colossians Are quickened together with christ, having in him free remission of all your Sins,
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the Apostle therein in this Verse sets downe their raysing vp with Christ in another phrase and forme of speech, that they were partakers of the power of Christ his rising, to the quickning of them, that the Lord had quickned them together with Christ,
the Apostle therein in this Verse sets down their raising up with christ in Another phrase and Form of speech, that they were partakers of the power of christ his rising, to the quickening of them, that the Lord had quickened them together with christ,
and this their quickning is further amplified and set before them by their state and condition, in which they were before that quickning, by their state in which they were by nature;
and this their quickening is further amplified and Set before them by their state and condition, in which they were before that quickening, by their state in which they were by nature;
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And yee which were dead in sinnes, and in the vncircumcision of the flesh, &c. Then followes in the last words, the ground of their quickning (namely) the free remission of their sinnes, forgiuing you all your trespasses.
And ye which were dead in Sins, and in the uncircumcision of the Flesh, etc. Then follows in the last words, the ground of their quickening (namely) the free remission of their Sins, forgiving you all your Trespasses.
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And yee which were dead in sinnes, and in the vncircumcision of your flesh, that wee may rightly conceiue these wordes (deade in sins) we must know that they are not to bee vnderstood of corporall death, the separation of the soule from the body,
And ye which were dead in Sins, and in the uncircumcision of your Flesh, that we may rightly conceive these words (dead in Sins) we must know that they Are not to be understood of corporal death, the separation of the soul from the body,
but of spirituall death in sinne, and there is a double spirituall death of such as are yet liuing in respect of sinne, a death to sin, wherof the Apostle speaketh, Rom. 6, 2. How shall we that are dead to sinne,
but of spiritual death in sin, and there is a double spiritual death of such as Are yet living in respect of sin, a death to since, whereof the Apostle speaks, Rom. 6, 2. How shall we that Are dead to sin,
By the word (sinnes) we are to vnderstand actuall and originall sinne, yet least some should thinke originall sin excepted, the Apostle addes further (vncircumcision of your flesh) that they were dead in the vncircumcision of the flesh (that is) in originall sinne and corruption:
By the word (Sins) we Are to understand actual and original sin, yet lest Some should think original since excepted, the Apostle adds further (uncircumcision of your Flesh) that they were dead in the uncircumcision of the Flesh (that is) in original sin and corruption:
You that were in the time of your naturall state and condition vnder the power and dominion of sinne both actuall and originall as a dead man is vnder the pow - of death.
You that were in the time of your natural state and condition under the power and dominion of sin both actual and original as a dead man is under the pow - of death.
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and that this is the condition of men in their naturall state, it is cleare by other forms of speech in Scripture, setting out the state of men before conuersion;
and that this is the condition of men in their natural state, it is clear by other forms of speech in Scripture, setting out the state of men before conversion;
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as that they are called darkenesse. Ephes. 5.8. not darke or blinde, but euen darkenesse it selfe, giuing vs to vnderstand, that they are nothing but darkenes:
as that they Are called darkness. Ephesians 5.8. not dark or blind, but even darkness it self, giving us to understand, that they Are nothing but darkness:
not fleshly, but flesh it selfe and the wisdome that is in them, is enmity against God, Rom, 8, 7. not onely an enemy or contrary, but euen enmity it selfe.
not fleshly, but Flesh it self and the Wisdom that is in them, is enmity against God, Rom, 8, 7. not only an enemy or contrary, but even enmity it self.
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and of all good things, but voide of all potentiall knowledge of them, hee cannot by any power inherent in himselfe come to the knowledge of them the naturall man (saith he) perceiueth not the things of the Spirit of God;
and of all good things, but void of all potential knowledge of them, he cannot by any power inherent in himself come to the knowledge of them the natural man (Says he) perceives not the things of the Spirit of God;
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because hee doth neglect or contemn them, hee neuer labours to know them; the Apostle addes further, neither can hee know them, let him labor neuer so much;
Because he does neglect or contemn them, he never labours to know them; the Apostle adds further, neither can he know them, let him labour never so much;
there is his want of power to know them, the reason followeth, because they are spiritually discerned, a plaine euidence and proofe, that a man in his naturall state is so vnder sinne,
there is his want of power to know them, the reason follows, Because they Are spiritually discerned, a plain evidence and proof, that a man in his natural state is so under sin,
take him by the hand, lift him vp, yet hee cannot stand, vnlesse a soule bee put into him, no more can a naturall man moue himselfe towards grace or any good thing,
take him by the hand, lift him up, yet he cannot stand, unless a soul be put into him, no more can a natural man move himself towards grace or any good thing,
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Now this is a poore and silly shift, for first, they speake not ad idem, or to the purpose though it be granted, that a man liues naturally and hath free will in naturall and ciuill things, doth it therupon follow, that he hath power by nature to will or giue consent to his owne conuersion;
Now this is a poor and silly shift, for First, they speak not ad idem, or to the purpose though it be granted, that a man lives naturally and hath free will in natural and civil things, does it thereupon follow, that he hath power by nature to will or give consent to his own conversion;
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Againe, whereas they say that the naturall will being by grace fortified and lifted vp vnto an higher degree of perfection, can then concurre and worke with grace to faith and all good workes necessary to life euerlasting, who sees not that they speake against themselues,
Again, whereas they say that the natural will being by grace fortified and lifted up unto an higher degree of perfection, can then concur and work with grace to faith and all good works necessary to life everlasting, who sees not that they speak against themselves,
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Thus wee see how the Papists entangle themselues in their owne wordes, and fall ere they be aware into that which is against their owne doctrine, to leaue them to vanish in their owne speculations,
Thus we see how the Papists entangle themselves in their own words, and fallen ere they be aware into that which is against their own Doctrine, to leave them to vanish in their own speculations,
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Is it so, that men in their naturall state are euen dead in sinne, what cause then haue naturall men or women such as haue no testimony of true conuersion,
Is it so, that men in their natural state Are even dead in sin, what cause then have natural men or women such as have no testimony of true conversion,
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yet surely they may hence see that, if they bee in their natural condition, they are as a dead corps that is trimmed & stucke with so many goodly flowers:
yet surely they may hence see that, if they be in their natural condition, they Are as a dead corpse that is trimmed & stuck with so many goodly flowers:
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for all their excellent ornaments and abilities are stained and defiled by their owne filthinesse as the Apostle sayth, Tit. 1.15. to those that are defiled and vnbelieuing is nothing pure, euen their mindes and consciences are defiled;
for all their excellent Ornament and abilities Are stained and defiled by their own filthiness as the Apostle say, Tit. 1.15. to those that Are defiled and unbelieving is nothing pure, even their minds and Consciences Are defiled;
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It being so, that men in their naturall state are vnder sin as a dead man is vnder death, no maruell then though many that are present in the congregation,
It being so, that men in their natural state Are under since as a dead man is under death, no marvel then though many that Are present in the congregation,
and let the Preacher cry out and lift vp his voice like a trumpet, Esay 58. they are no more mooued by the worde, either by the comforts or threats of it,
and let the Preacher cry out and lift up his voice like a trumpet, Isaiah 58. they Are no more moved by the word, either by the comforts or Treats of it,
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That the chosen of God such as belong to Gods election, before their conuersion are in the same estate with the wicked reprobate, not in regard of election and Gods purpose,
That the chosen of God such as belong to God's election, before their conversion Are in the same estate with the wicked Reprobate, not in regard of election and God's purpose,
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and afterwards to bee called, but before conuersion in regard of bondage vnder sin, they are in the same estate with the wicked, they haue no more power to think, wil or affect any good thing than the wiked. Eph. 2.1.2.3.
and afterwards to be called, but before conversion in regard of bondage under since, they Are in the same estate with the wicked, they have no more power to think, will or affect any good thing than the wicked. Ephesians 2.1.2.3.
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but are conceiued and borne in sins as well as they, therefore till it please God to call and conuert them, they are in respect of sinne, in the same state;
but Are conceived and born in Sins as well as they, Therefore till it please God to call and convert them, they Are in respect of sin, in the same state;
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therefore hence we learne the benefite and comfort of effectuall calling, that your calling out of your natural condition, is a great mercy of God, before that wee lie wallowing in sinne,
Therefore hence we Learn the benefit and Comfort of effectual calling, that your calling out of your natural condition, is a great mercy of God, before that we lie wallowing in sin,
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yea, this is more comfortable then to thinke on election or redemption by Christ; for this giues vs assurance of our election and redemption, 2. Pet. 1.10. giue diligence to make your calling and election sure:
yea, this is more comfortable then to think on election or redemption by christ; for this gives us assurance of our election and redemption, 2. Pet. 1.10. give diligence to make your calling and election sure:
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but now are not, and especially when wee can truely say, so in respect of our best pleasing sinne, that wee were sometimes helde vnder the power and tyranny of that sinne,
but now Are not, and especially when we can truly say, so in respect of our best pleasing sin, that we were sometime held under the power and tyranny of that sin,
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Againe, for a second vse, is it so that the chosen of God before their conuersion and effectuall calling are in the same state with the reprobate in regard of bondage vnder sinne,
Again, for a second use, is it so that the chosen of God before their conversion and effectual calling Are in the same state with the Reprobate in regard of bondage under sin,
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then let all such as are effectually called be thankefull to God for so great a mercy, in pulling them with his mighty hand out of that miserable condition,
then let all such as Are effectually called be thankful to God for so great a mercy, in pulling them with his mighty hand out of that miserable condition,
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why the Lord will haue a remnāt of originall corruption to remaine in the most regenerate during the time of this life, that the sense of that with griefe,
why the Lord will have a remnant of original corruption to remain in the most regenerate during the time of this life, that the sense of that with grief,
In that the Apostle cals originall corruption vncircumcision of the flesh, which was but a signe of it, wee may see it is no strange and vnusuall thing in the Scripture to put downe the name of the signe for the thing signified by it;
In that the Apostle calls original corruption uncircumcision of the Flesh, which was but a Signen of it, we may see it is no strange and unusual thing in the Scripture to put down the name of the Signen for the thing signified by it;
this manner of speaking is very frequent in the word of God; wee finde circumcision ca•led the couenant, Ge. 17.14. which was but the signe of the couenant, and the paschall Lambe the Passeouer. Exod. 12.11. which was but a signe of it;
this manner of speaking is very frequent in the word of God; we find circumcision ca•led the Covenant, Ge. 17.14. which was but the Signen of the Covenant, and the paschal Lamb the Passover. Exod 12.11. which was but a Signen of it;
and so the bread and wine in the sacrament of the Lords Supper, are said to be the body and bloud of Christ, which are but visible signes of his body and bloud,
and so the bred and wine in the sacrament of the lords Supper, Are said to be the body and blood of christ, which Are but visible Signs of his body and blood,
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and the reason of this is, because together with the outward signes, the things signified are truly offered, there is a sacramentall vnion betweene the signe and the thing signified, together with the signe, doth God truely offer the thing signified, wee must therefore take heed we abuse not the outward signs of the sacraments:
and the reason of this is, Because together with the outward Signs, the things signified Are truly offered, there is a sacramental Union between the Signen and the thing signified, together with the Signen, does God truly offer the thing signified, we must Therefore take heed we abuse not the outward Signs of the Sacraments:
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Whosoeuer eateth this bread, and drinketh the cuppe of the Lord vnworthily, shall be guilty of the body and bloud of the Lord, not as the Papists grossely imagine,
Whosoever Eateth this bred, and Drinketh the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, not as the Papists grossly imagine,
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because he eates and drinks the body and bloud of Christ really and corporally present, but because the abuse of the signe reacheth to the thing signified.
Because he eats and drinks the body and blood of christ really and corporally present, but Because the abuse of the Signen reaches to the thing signified.
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and true repentance, for so doing wee make our selues guilty of the body and bloud of the Lord Iesus, the abuse of the signe euer redoundeth to the abuse of the thing signified by it
and true Repentance, for so doing we make our selves guilty of the body and blood of the Lord Iesus, the abuse of the Signen ever redoundeth to the abuse of the thing signified by it
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And againe, let such as wilfully withdraw themselues from the outward Sacrament, know that they put away from them the things signified by the outward elements of it,
And again, let such as wilfully withdraw themselves from the outward Sacrament, know that they put away from them the things signified by the outward elements of it,
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euen the blessed body and precious bloud of Iesus Christ, and consequently they put away saluation from them, let all such as carelesly & wilfully absent themselues from the Lords table thinke vpon it.
even the blessed body and precious blood of Iesus christ, and consequently they put away salvation from them, let all such as carelessly & wilfully absent themselves from the lords table think upon it.
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It followeth (hath he quickned together with him) In these words the Apostle declareth the raysing vp of the beleeuing Colossians together with Christ, in regard of the power of his resurrection to their quickning.
It follows (hath he quickened together with him) In these words the Apostle Declareth the raising up of the believing colossians together with christ, in regard of the power of his resurrection to their quickening.
I will briefly open the sense and meaning of the word (sayth he) (that is) God (quickned) this quickning is to bee vnderstoode not of a raysing vp of their dead bodies out of the graue,
I will briefly open the sense and meaning of the word (say he) (that is) God (quickened) this quickening is to be understood not of a raising up of their dead bodies out of the graven,
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but of a viuification and quickning of them in this life, and that being twofolde, eyther a deliuerance from standing subiect to hell and eternall death,
but of a vivification and quickening of them in this life, and that being twofold, either a deliverance from standing Subject to hell and Eternal death,
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and that by vertue of his resurrection, they beleeuing in Christ and being one with him were partakers of the power of his resurrection to their quickening:
and that by virtue of his resurrection, they believing in christ and being one with him were partakers of the power of his resurrection to their quickening:
thus then are wee to conceiue these words, as if the Apostle had said; you that were dead in sinne, hath God freede from your spirituall death in sinne,
thus then Are we to conceive these words, as if the Apostle had said; you that were dead in sin, hath God freed from your spiritual death in sin,
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and wrought in you a spiritual life and holinesse by vertue of Christ his resurrection, you being true beleeuing members of Christ, and one with him by faith;
and wrought in you a spiritual life and holiness by virtue of christ his resurrection, you being true believing members of christ, and one with him by faith;
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and haue the spirituall life of grace and holinesse wrought in them. And this is that the Apostle laboured for, and accounted so excellent. Phil. 3.10. The Apostle Peter, 1. Pet. 1.3. saith plainely, We are regenerate vnto a liuely hope by the resurrection of Iesus Christ from the dead.
and have the spiritual life of grace and holiness wrought in them. And this is that the Apostle laboured for, and accounted so excellent. Philip 3.10. The Apostle Peter, 1. Pet. 1.3. Says plainly, We Are regenerate unto a lively hope by the resurrection of Iesus christ from the dead.
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and therefore it is not possible that any of his members should still remaine in their spirituall death of sinne, it cannot be but they are partakers with Christ in his spirituall life,
and Therefore it is not possible that any of his members should still remain in their spiritual death of sin, it cannot be but they Are partakers with christ in his spiritual life,
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and know it for a truth, that as it is said, Reuel. 20.6. He that is partaker in the first resurrection, the second death shall neuer haue power one him:
and know it for a truth, that as it is said, Revel. 20.6. He that is partaker in the First resurrection, the second death shall never have power one him:
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so on the contrary, such as are not partakers of the first resurrection, such as are not raised vp frō their death in sinne, they shall certainely feele and endure the second death.
so on the contrary, such as Are not partakers of the First resurrection, such as Are not raised up from their death in sin, they shall Certainly feel and endure the second death.
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And let this stirre vs vp not to rest till wee finde and feele the vertue of Christ his resurrection freeing vs from the death of sinne and quickning vs with a new life of grace and holinesse.
And let this stir us up not to rest till we find and feel the virtue of christ his resurrection freeing us from the death of sin and quickening us with a new life of grace and holiness.
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Againe, is it so that as many as truly beleeue in Christ, are pertakers of the vertue of his resurrection, quickning them with a new life of holinesse,
Again, is it so that as many as truly believe in christ, Are partakers of the virtue of his resurrection, quickening them with a new life of holiness,
then may as many as find themselue• freed from the death of sinne and quickned by grace to a new life, comfort themselues with assurance that they are such as doe truely beleeue in Christ;
then may as many as find themselue• freed from the death of sin and quickened by grace to a new life, Comfort themselves with assurance that they Are such as doe truly believe in christ;
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yea, the comfort of this is yet greater, they may heereby assure themselues of the continuance of the Lords mercy towards them, that he will continue to be good & merciful to them for euer,
yea, the Comfort of this is yet greater, they may hereby assure themselves of the Continuance of the lords mercy towards them, that he will continue to be good & merciful to them for ever,
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As many therefore as haue found the loue and mercy of God to raise them vp from the death of sinne, may assure themselues that the same loue and mercy shall euer be reached out vnto them, that is a singular comfort to all true beleeuers.
As many Therefore as have found the love and mercy of God to raise them up from the death of sin, may assure themselves that the same love and mercy shall ever be reached out unto them, that is a singular Comfort to all true believers.
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For as the Apostle hath plainly taught vs, Rom. 8.30. Iustification goes before glorification, and vnder glorification hee comprehends sanctification, now one part of Iustification is remission of sins;
For as the Apostle hath plainly taught us, Rom. 8.30. Justification Goes before glorification, and under glorification he comprehends sanctification, now one part of Justification is remission of Sins;
Which point is plainely taught by the Apostle not onlie heere, but in diuers other places, Rom. 3.24. Hee saith in expresse termes we are iustified freely by his grace, not onely by the grace of God but freely;
Which point is plainly taught by the Apostle not only Here, but in diverse other places, Rom. 3.24. He Says in express terms we Are justified freely by his grace, not only by the grace of God but freely;
then let not any vnworthinesse of ours, discourage and hinder vs from apprehending the mercy of God for the pardon of our sinnes, remember we that pardon of sinne is freely giuen, it is not any way deserued by vs,
then let not any unworthiness of ours, discourage and hinder us from apprehending the mercy of God for the pardon of our Sins, Remember we that pardon of sin is freely given, it is not any Way deserved by us,
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therefore doubt not of it in regard of thine owne vnworthinesse, indeed if remission of sinnes did depend vpon any worthynesse in vs, we had then great cause to doubt of it.
Therefore doubt not of it in regard of thine own unworthiness, indeed if remission of Sins did depend upon any worthiness in us, we had then great cause to doubt of it.
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But it depends only on the meere free grace and mercy of God. Let not therfore our vnworthenes discourage vs, it is a sweet saying, 1. Ioh. 1.9. often to be remēbred of vs, If we acknowledge our sins;
But it depends only on the mere free grace and mercy of God. Let not Therefore our vnworthenes discourage us, it is a sweet saying, 1. John 1.9. often to be remembered of us, If we acknowledge our Sins;
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& stand in doubt of the pardon of their sinnes, in regard of their great vnworthinesse, they see themselues so vnworthy wretches, that they doubt whether mercy beong to them for the pardon of their sinnes, or no.
& stand in doubt of the pardon of their Sins, in regard of their great unworthiness, they see themselves so unworthy wretches, that they doubt whither mercy beong to them for the pardon of their Sins, or no.
for the pardon of sinnes, yea let them know further for their comfort, that they seeing and bewailing their vnworthynes and desiring pardon of their sinnes, they want no merit.
for the pardon of Sins, yea let them know further for their Comfort, that they seeing and bewailing their unworthiness and desiring pardon of their Sins, they want no merit.
and therefore they haue no cause to bee discouraged, in regard of their owne vnworthinesse, so long as the Lord abounds in mercy, so long doe they abound in merit,
and Therefore they have no cause to be discouraged, in regard of their own unworthiness, so long as the Lord abounds in mercy, so long do they abound in merit,
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and that is a sweete comfort to be thought on, and especially then let vs thinke on it when our owne vnworthinesse doth stand vp betweene vs and the mercie of God for the pardon of our sinnes.
and that is a sweet Comfort to be Thought on, and especially then let us think on it when our own unworthiness does stand up between us and the mercy of God for the pardon of our Sins.
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One thing more is to bee obserued from these words (namely) this the Apostle saith (forgiuing you all your trespasses) hence it is cleere, that such as truely beleeue in Christ, haue entire and full remission of all their sinnes, not any one of their sinnes shall bee laid to their charge:
One thing more is to be observed from these words (namely) this the Apostle Says (forgiving you all your Trespasses) hence it is clear, that such as truly believe in christ, have entire and full remission of all their Sins, not any one of their Sins shall be laid to their charge:
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There is no condemnation to them that are in Christ Iesus, which walke not after the flesh, but after the spirit: and Dauid saith. Psal. 10.3.3. Praise the Lord my soule and forget not all his benefits, which forgiueth all thine iniquities and heale al thine infirmities.
There is no condemnation to them that Are in christ Iesus, which walk not After the Flesh, but After the Spirit: and David Says. Psalm 10.3.3. Praise the Lord my soul and forget not all his benefits, which forgives all thine iniquities and heal all thine infirmities.
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The vse of it serues to comfort vs exceedingly, as many of vs as truely beleeue in Christ our sinnes can hurt vs no more then if they had neuer beene done, no not the most hainous amongst them, not those wherein we haue continued long,
The use of it serves to Comfort us exceedingly, as many of us as truly believe in christ our Sins can hurt us no more then if they had never been done, no not the most heinous among them, not those wherein we have continued long,
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and haue doubled and repeated often, not those we haue done with much boldnesse and presumption, we now beleeuing in Christ haue free forgiuenesse of them all, not one of them excepted, which is an exceeding great comfort, let vs further follow it in our owne priuate meditations.
and have doubled and repeated often, not those we have done with much boldness and presumption, we now believing in christ have free forgiveness of them all, not one of them excepted, which is an exceeding great Comfort, let us further follow it in our own private meditations.
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Againe, is it so that we beleeuing in Christ haue forgiuenesse of all our sinnes, we must then learne so to forgiue our brethren, it is the Apostles rule: Ephes. 4.32. Forgiue one another, euen as God for Christ sake forgiueth you:
Again, is it so that we believing in christ have forgiveness of all our Sins, we must then Learn so to forgive our brothers, it is the Apostles Rule: Ephesians 4.32. Forgive one Another, even as God for christ sake forgives you:
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The Apostle deales against the Legall ceremonies of of the Iewes and prooues them to bee superfluous; yea, pernicious in that case: his argument is this.
The Apostle deals against the Legal ceremonies of of the Iewes and Proves them to be superfluous; yea, pernicious in that case: his argument is this.
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Therefore to reuoke it, and to seeke to bring it in force againe, which false teachers labour to doe in vrging circumcision and the ceremonies of the Law were not onelie vaine but pernicious and hurtfull.
Therefore to revoke it, and to seek to bring it in force again, which false Teachers labour to do in urging circumcision and the ceremonies of the Law were not only vain but pernicious and hurtful.
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More particularly it conteins an amplification of the benefite spoken of in the last wordes of the verse foregoing (namely) the full remission of all our sinnes, vnderstanding those words both of the Iewes and Gentiles belieuing,
More particularly it contains an amplification of the benefit spoken of in the last words of the verse foregoing (namely) the full remission of all our Sins, understanding those words both of the Iewes and Gentiles believing,
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and the Apostle doth amplifie that benefite in this verse by the meanes whereby wee attaine it, that wee are fully discharged from the guilt and punishment of all our sinnes, by full satisfaction made for them by Christ.
and the Apostle does amplify that benefit in this verse by the means whereby we attain it, that we Are Fully discharged from the guilt and punishment of all our Sins, by full satisfaction made for them by christ.
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as that hee put it out, that hee tooke it out of the way, and that hee fastened it on the Crosse, in which wordes is implied the meanes by which Christ cancelled the bond (namely) his crosse or death on the crosse.
as that he put it out, that he took it out of the Way, and that he fastened it on the Cross, in which words is implied the means by which christ canceled the bound (namely) his cross or death on the cross.
Thirdly, how farre forth he hath cancelled it (namely) so farre as it was against vs, and contrary to vs. Come wee to the words as they are laide downe in order, and first of these words.
Thirdly, how Far forth he hath canceled it (namely) so Far as it was against us, and contrary to us Come we to the words as they Are laid down in order, and First of these words.
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so as not one letter or title remaines vnblotted out (hand-writing of ordinances) by these words wee are properly to vnderstand the law of ceremonies belonging to the Iewes in time of the olde Testament;
so as not one Letter or title remains unblotted out (handwriting of ordinances) by these words we Are properly to understand the law of ceremonies belonging to the Iewes in time of the old Testament;
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touching circumcision and diuers washings, and other ceremonies, which the Apostle cals the law of commandements which standeth inordinances, Ephes. 2.15.
touching circumcision and diverse washings, and other ceremonies, which the Apostle calls the law of Commandments which Stands inordinances, Ephesians 2.15.
because the Apostle in this verse (no doubt) would make knowne the benefite of Christ his death both to Iewes and Gentiles, that it brought to all that beleeue in him, not onely remission of sinnes,
Because the Apostle in this verse (no doubt) would make known the benefit of christ his death both to Iewes and Gentiles, that it brought to all that believe in him, not only remission of Sins,
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but a freedome from the law, both ceremoniall & morall (which was against vs, which was contrary to vs) (that is) so farre foorth as it did conuince, accuse;
but a freedom from the law, both ceremonial & moral (which was against us, which was contrary to us) (that is) so Far forth as it did convince, accuse;
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in vsing circumcision, they made knowne they had originall sinne, and were guilty of it, their manifold washings did shew they were exceedingly filthy in the sight of God,
in using circumcision, they made known they had original sin, and were guilty of it, their manifold washings did show they were exceedingly filthy in the sighed of God,
Thus then conceiue wee these words, as if the Apostle had said, And hauing perfectly blotted out the law of ceremonies, which in the vse of it did conuince the Iewes of sinne,
Thus then conceive we these words, as if the Apostle had said, And having perfectly blotted out the law of ceremonies, which in the use of it did convince the Iewes of sin,
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but hath also fully answered the forfeiture and penalty that did lye against them, for the breach of that bond of the law of God (namely) the curse of the law,
but hath also Fully answered the forfeiture and penalty that did lie against them, for the breach of that bound of the law of God (namely) the curse of the law,
and the curse of it, is frustrate, and of no force, strength, nor vertue against them, it is cancelled, it is as if it had neuer beene, wee may then safely conclude with the Apostle against our aduersaries the Papists.
and the curse of it, is frustrate, and of no force, strength, nor virtue against them, it is canceled, it is as if it had never been, we may then safely conclude with the Apostle against our Adversaries the Papists.
it is most absurde and grosse to thinke, there is any thing vnsatisfied, and any thing left for them to pay, the bond of their debt being cancelled, especially the bond being in the hands of God, who knowes whether any part of the debt bee lefte vnpaide;
it is most absurd and gross to think, there is any thing unsatisfied, and any thing left for them to pay, the bound of their debt being canceled, especially the bound being in the hands of God, who knows whither any part of the debt be left unpaid;
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and is able to keepe the bond in his hands, if it bee not fully satisfied, indeed if the bond had beene in mens hands, it might happily haue beene gotten from them by violence or fraud,
and is able to keep the bound in his hands, if it be not Fully satisfied, indeed if the bound had been in men's hands, it might happily have been got from them by violence or fraud,
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therefore he deliuering the bond into Christ his hands, & suffering him to cancell it, it is a plaine and inuincible euidence that hee is fully satisfied for the sinnes of his chosen,
Therefore he delivering the bound into christ his hands, & suffering him to cancel it, it is a plain and invincible evidence that he is Fully satisfied for the Sins of his chosen,
for why is it so that Christ hath not onely satisfied for their sinnes, but cancelled the bond which did witnesse their guiltinesse, certainly then they may safely say with the Apostle, Rom. 8 33. who shall lay any thing to our charge, who shall condemne vs, they are cleare and free in law, the law cannot charge them with any thing,
for why is it so that christ hath not only satisfied for their Sins, but canceled the bound which did witness their guiltiness, Certainly then they may safely say with the Apostle, Rom. 8 33. who shall lay any thing to our charge, who shall condemn us, they Are clear and free in law, the law cannot charge them with any thing,
is cast down and put to silence and can lay nothing iustly against them ▪ yea, (which is the greatest comfort of all) God himselfe can bring no action against them, their surety Christ Iesus hath paide their debt and forfeyture,
is cast down and put to silence and can lay nothing justly against them ▪ yea, (which is the greatest Comfort of all) God himself can bring no actium against them, their surety christ Iesus hath paid their debt and forfeiture,
how then, shall not this affect the hearts of Gods chosen, and fill them with comfort and ioy vnspeakeable, men commonly doe applaud and please themselues,
how then, shall not this affect the hearts of God's chosen, and fill them with Comfort and joy unspeakable, men commonly do applaud and please themselves,
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and they are out of debt, how much more may such as are in Christ finde sweetnesse and comfort in this, that they are out of Gods debt, not in regard of duety, thankefulnesse and obedience,
and they Are out of debt, how much more may such as Are in christ find sweetness and Comfort in this, that they Are out of God's debt, not in regard of duty, thankfulness and Obedience,
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and binding to the curse for the breach and transgression of it, vnlesse there be a freedome from it by Christ as it is in penall statutes in the common wealth, men are not onely bound to the obedience of them,
and binding to the curse for the breach and Transgression of it, unless there be a freedom from it by christ as it is in penal statutes in the Common wealth, men Are not only bound to the Obedience of them,
for cursed is euery one that continueth not in all things that are written in the booke of the law to do them, it is a cleare point and stands with the tenor of the iustice of God, that the breach of the law should bind men ouer to his curse,
for cursed is every one that Continueth not in all things that Are written in the book of the law to do them, it is a clear point and Stands with the tenor of the Justice of God, that the breach of the law should bind men over to his curse,
and will not be reformed, they are bound by the law to the curse of God, (that is) to perpetuall woe end misery both in the time of this life, in the end of this life,
and will not be reformed, they Are bound by the law to the curse of God, (that is) to perpetual woe end misery both in the time of this life, in the end of this life,
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if men see these sinnes, and their owne consciences tell them, they deserue the eternall wrath of God for them, let them then consider thus much and remember it that they are bound ouer to the curse of the law by a double,
if men see these Sins, and their own Consciences tell them, they deserve the Eternal wrath of God for them, let them then Consider thus much and Remember it that they Are bound over to the curse of the law by a double,
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and made him to possesse the iniquities of his youth, Psal 38 3. Dauid said hee had no rest in his bones because of his sinne, and verse 8. that he roared for the very griefe of his heart;
and made him to possess the iniquities of his youth, Psalm 38 3. David said he had no rest in his bones Because of his sin, and verse 8. that he roared for the very grief of his heart;
if the memory of sinne be such a trouble to the godly, oh what a racke will it bee one day to him that hath it in full force against him, hee that besides the bond of the law, the bond of the Gospell, hath the bond of his owne conscience binding him ouer to death and damnation,
if the memory of sin be such a trouble to the godly, o what a rack will it be one day to him that hath it in full force against him, he that beside the bound of the law, the bound of the Gospel, hath the bound of his own conscience binding him over to death and damnation,
yea he shall feele the flames of hell fire flashing vpon his soule & conscience, thinke on this all you that now please your selues in a course of sinne.
yea he shall feel the flames of hell fire flashing upon his soul & conscience, think on this all you that now please your selves in a course of sin.
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and for encouragement, know we that the end of conuiction by the law is, that the promise of mercy may bee giuen to them that beleeue as the Apostle hath taught vs, Gal. 3.22. the law concludes all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue, Know then that the terrors of the law threatning the curse and perdition, must be a preparatiue to saluation ▪ it must driue vs from the law to Christ;
and for encouragement, know we that the end of conviction by the law is, that the promise of mercy may be given to them that believe as the Apostle hath taught us, Gal. 3.22. the law concludes all under sin, that the promise by the faith of Iesus christ should be given to them that believe, Know then that the terrors of the law threatening the curse and perdition, must be a preparative to salvation ▪ it must driven us from the law to christ;
and that with such a faith as is ioined with hope, loue, and new obedience, and the promise of pardon and life euerlasting shall certainly be giuen to thee.
and that with such a faith as is joined with hope, love, and new Obedience, and the promise of pardon and life everlasting shall Certainly be given to thee.
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The next thing that by order of the words wee are led to consider, is the word (Ordinances) and therein to shew the abrogation of the Law of Ceremonies,
The next thing that by order of the words we Are led to Consider, is the word (Ordinances) and therein to show the abrogation of the Law of Ceremonies,
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but wee shall more fitly handle that, Vers. 17. The next thing, I will handle, shall be that, which the words following doe offer to our consideration (That was against vs, or which was contrary to vs) I take those words together,
but we shall more fitly handle that, Vers. 17. The next thing, I will handle, shall be that, which the words following doe offer to our consideration (That was against us, or which was contrary to us) I take those words together,
it is perpetuall, it continues for euer, and admits no abrogation. Our Sauiour Christ saith, Matth. 5.17. He came not to destroy the Law, but to fulfill it. And the Apostle, Rom. 3.31. Doe we make the Law of none effect through faith? God forbid: yea, wee establish the Law;
it is perpetual, it continues for ever, and admits no abrogation. Our Saviour christ Says, Matthew 5.17. He Come not to destroy the Law, but to fulfil it. And the Apostle, Rom. 3.31. Do we make the Law of none Effect through faith? God forbid: yea, we establish the Law;
so it is against vs, and contrary to vs, and so it is taken away and remoued by Christ. The Apostle saith, Rom 6.14. Yee are vnder the Law, as many as belong to Christ are not vnder the Law, (that is) vnder the rigour of the Law;
so it is against us, and contrary to us, and so it is taken away and removed by christ. The Apostle Says, Rom 6.14. Ye Are under the Law, as many as belong to christ Are not under the Law, (that is) under the rigour of the Law;
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God doth not examine their obedience according to the strict rule of the Law, but is pleased through his grace in Christ, to accept their sincere, though imperfect obedience, Gal. 3.13.
God does not examine their Obedience according to the strict Rule of the Law, but is pleased through his grace in christ, to accept their sincere, though imperfect Obedience, Gal. 3.13.
That hee became subiect to the Law that hee might redeeme them which were veder the Law, that is, them that were vnder the yoake and bondage of the Law,
That he became Subject to the Law that he might Redeem them which were veder the Law, that is, them that were under the yoke and bondage of the Law,
and first, this doctrine may discouer vnto vs the vaine shift, and pernicious illusion of many in the world, who to iustifie and maintaine their loosenesse of life, and carelesse contempt of the will of God,
and First, this Doctrine may discover unto us the vain shift, and pernicious illusion of many in the world, who to justify and maintain their looseness of life, and careless contempt of the will of God,
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and to exempt themselues from all holy obedience, sticke not to charge the Lawes and Commandements of God with too much rigour, and too much strictnesse;
and to exempt themselves from all holy Obedience, stick not to charge the Laws and commandments of God with too much rigour, and too much strictness;
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and what say swearers, & blasphemers, Oh we cannot alwaies auoid an oath, it is but a smal matter now and then to rap out an oath, & to sweare a little:
and what say swearers, & blasphemers, O we cannot always avoid an oath, it is but a small matter now and then to rap out an oath, & to swear a little:
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thinke on it all you whosoeuer you be that are euer carping and cauelling and excepting against some thing in each Commandement of GOD as too hard, too strict, and too rigorous.
think on it all you whosoever you be that Are ever carping and cavilling and excepting against Some thing in each Commandment of GOD as too hard, too strict, and too rigorous.
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Let them know for their comfort, that though they performe not good duties perfectly, yet their practise of them faithfully is pleasing to God, though they cast not off all euill fully, as they desire;
Let them know for their Comfort, that though they perform not good duties perfectly, yet their practice of them faithfully is pleasing to God, though they cast not off all evil Fully, as they desire;
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and so made, not (as the Papists teach) meritorious, but pleasing to God, their failings besides their purpose shall neuer be laid to their charge, the Lord will accept their will and sincere affection to obey him in all things,
and so made, not (as the Papists teach) meritorious, but pleasing to God, their failings beside their purpose shall never be laid to their charge, the Lord will accept their will and sincere affection to obey him in all things,
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as a man spareth his own childe, they are the Lords owne words vttered by the mouth of his Prophet, Mal. 3.17. a man seeing the willingnesse of his childe to doe that hee bids him though not able to do it, is content to accept it as the deed it selfe:
as a man spares his own child, they Are the lords own words uttered by the Mouth of his Prophet, Malachi 3.17. a man seeing the willingness of his child to do that he bids him though not able to do it, is content to accept it as the deed it self:
so doth God deale with his children, which may be an excellent comfort and encouragement to all that are in Christ, to goe on in walking humbly before the Lord and endeauoring to keepe faith and a good conscience.
so does God deal with his children, which may be an excellent Comfort and encouragement to all that Are in christ, to go on in walking humbly before the Lord and endeavouring to keep faith and a good conscience.
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then let as many as truely beleeue in Christ, learne not to feare any euill ouermuch, as reuiling, cursings of ill tongs witchcraft, plague, pestilence famine, sword,
then let as many as truly believe in christ, Learn not to Fear any evil overmuch, as reviling, cursings of ill tongue's witchcraft, plague, pestilence famine, sword,
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Therefore let not them feare these things before they come, nor bee discouraged when they fall vpon them. We read Heb. 11.36.37.38. That such as were renouned for their faith in Christ and through faith obtained a good report, were tried by mockings and scourgings;
Therefore let not them Fear these things before they come, nor be discouraged when they fallen upon them. We read Hebrew 11.36.37.38. That such as were renowned for their faith in christ and through faith obtained a good report, were tried by mockings and scourgings;
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yea, moreouer by bonds and imprisonment, they were stoned, they were heawen asunder, and had their bones broken, &c. Let vs then bee strengthned by this cloud of witnesses,
yea, moreover by bonds and imprisonment, they were stoned, they were heawen asunder, and had their bones broken, etc. Let us then be strengthened by this cloud of Witnesses,
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let them know to their terror, that, as they that are in Christ haue no law written against them, the handwriting that was against them is blotted out and cancelled,
let them know to their terror, that, as they that Are in christ have no law written against them, the handwriting that was against them is blotted out and canceled,
and further increase of iudgement, because they beleeue it not, and the seales of that couenant, the Sacraments receiued by them, become seales of their iudgement and damnation, 1 Cor. 11.29.
and further increase of judgement, Because they believe it not, and the Seals of that Covenant, the Sacraments received by them, become Seals of their judgement and damnation, 1 Cor. 11.29.
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but this, that they are past recouery, and these, in the great patience and long suffering of God, are suffered yet for a time, (how long or how short none knowes but the Lord) to see if they will accept of life and saluation offered them, which is a thing to be thought on with trembling;
but this, that they Are passed recovery, and these, in the great patience and long suffering of God, Are suffered yet for a time, (how long or how short none knows but the Lord) to see if they will accept of life and salvation offered them, which is a thing to be Thought on with trembling;
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yea, such a thing as may moue the most wicked and prophane person, man or woman in the world if the Deuill haue not taken full possesssion of their soules, to bethinke themselues of speedy reformation.
yea, such a thing as may move the most wicked and profane person, man or woman in the world if the devil have not taken full possesssion of their Souls, to bethink themselves of speedy Reformation.
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Wee are in generall to marke the amplification of this point, the Apostle thought it not sufficient to say, wee haue grace and full remission of all our sinnes, but subioines to that.
we Are in general to mark the amplification of this point, the Apostle Thought it not sufficient to say, we have grace and full remission of all our Sins, but subioines to that.
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If we truely beleeue in Christ wee are to be fully resolued of the pardon of all our sinnes, and not to doubt of it, wee must bee fully perswaded of the truth of the whole word of God,
If we truly believe in christ we Are to be Fully resolved of the pardon of all our Sins, and not to doubt of it, we must be Fully persuaded of the truth of the Whole word of God,
One thing more obserue wee, from these degrees by which the Apostle sets downe the cancelling of that hand writing that was against vs, wee are to marke that the Apostle ioines these three things together. 1 Blotting out that hand working. 2 Taking it out of the way,
One thing more observe we, from these Degrees by which the Apostle sets down the cancelling of that hand writing that was against us, we Are to mark that the Apostle joins these three things together. 1 Blotting out that hand working. 2 Taking it out of the Way,
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As indeed signifying one and the same thing in substance (namely) this That Christ hath remoued from the chosen of God the rigour and curse of the Law:
As indeed signifying one and the same thing in substance (namely) this That christ hath removed from the chosen of God the rigour and curse of the Law:
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And this is amplified by the Apostle in regard of our weakenesse with this variety of phrase, that Christ hath blotted out the hand writing, taken it away, fastned it to the crosse, ascending thus by degrees,
And this is amplified by the Apostle in regard of our weakness with this variety of phrase, that christ hath blotted out the hand writing, taken it away, fastened it to the cross, ascending thus by Degrees,
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That the phrases and formes of speach vsed in Scripture of blotting out sinnes, taking them away like a cloud or mist drawing them in the bottome of the sea, not imputing them, hiding and couering them,
That the phrases and forms of speech used in Scripture of blotting out Sins, taking them away like a cloud or missed drawing them in the bottom of the sea, not imputing them, hiding and covering them,
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because wee teach according to the phrase of the Scripture, that a man iustified hath his sinnes couered and not imputed vnto him, but the merit of Christ his death imputed for the pardon of them.
Because we teach according to the phrase of the Scripture, that a man justified hath his Sins covered and not imputed unto him, but the merit of christ his death imputed for the pardon of them.
a meere shift and cauelling slander, for to haue some hid and couered (as we see) according to the phrase of Scripture, is not (as they grossely imagine) to haue it cloaked,
a mere shift and cavilling slander, for to have Some hid and covered (as we see) according to the phrase of Scripture, is not (as they grossly imagine) to have it cloaked,
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when therefore sinne is said to be hid or couered in respect of God, the meaning must needes be, it is quite taken away, it is as if it had neuer beene,
when Therefore sin is said to be hid or covered in respect of God, the meaning must needs be, it is quite taken away, it is as if it had never been,
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Come wee now to the very last words of this Verse, wherein (as I said) is implied the meanes by which Christ cancelled the handwriting that was against vs (namely) his Crosse, by the Crosse we are to vnderstand Christ his suffering death vpon the Crosse;
Come we now to the very last words of this Verse, wherein (as I said) is implied the means by which christ canceled the handwriting that was against us (namely) his Cross, by the Cross we Are to understand christ his suffering death upon the Cross;
that Christ by dying on the Crosse, did by that his death, blot out, take away and cancell the handwriting that was against vs, the very same nailes that were driuen into his hands and his feete, were by him driuen thorow that hand-writing:
that christ by dying on the Cross, did by that his death, blot out, take away and cancel the handwriting that was against us, the very same nails that were driven into his hands and his feet, were by him driven thorough that handwriting:
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the meaning is in a word, that the very death, that Christ died on the Crosse, was an vtter abolishing and taking away of the hand-writing that was against the chosen of God.
the meaning is in a word, that the very death, that christ died on the Cross, was an utter abolishing and taking away of the handwriting that was against the chosen of God.
We are heere first to marke, that the Apostle doth ascribe the remouall, and the taking away of the hand-writing that was against vs, not to the life of Christ, but to his death;
We Are Here First to mark, that the Apostle does ascribe the removal, and the taking away of the handwriting that was against us, not to the life of christ, but to his death;
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I may safely say it and deliuer it as a certaine truth, wee shall not finde in any place of the Scripture that remission of sinnes and remoual of the curse is ascribed to the actiue obedience of Christ,
I may safely say it and deliver it as a certain truth, we shall not find in any place of the Scripture that remission of Sins and removal of the curse is ascribed to the active Obedience of christ,
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but meerely deuised by themselues, as their pilgrimages, wilfull pouerty, vow of single life, and the like, they dare challenge pardon of sinnes for these things,
but merely devised by themselves, as their Pilgrimages, wilful poverty, Voelli of single life, and the like, they Dare challenge pardon of Sins for these things,
That Christ his death, his suffering and shedding of his bloud on the crosse, is the onely meanes and meritorious cause of remouing the rigor and curse of the Law from Gods chosen, onely by the death of Christ on the crosse is the handwriting blotted out and quite remoued,
That christ his death, his suffering and shedding of his blood on the cross, is the only means and meritorious cause of removing the rigor and curse of the Law from God's chosen, only by the death of christ on the cross is the handwriting blotted out and quite removed,
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and that was when he hung on the Crosse, which is a most plaine and pregnant proofe of this point, that onely by the death of Christ on the Crosse, the rigour and curse of the Law was remoued from Gods chosen.
and that was when he hung on the Cross, which is a most plain and pregnant proof of this point, that only by the death of christ on the Cross, the rigour and curse of the Law was removed from God's chosen.
First then, hence we learne, whither wee are to goe to bee freed from the curse, whither to goe to finde deliuerance from the venome & sting of any trouble or calamitie that shall befal vs (namely) to the Crosse of Iesus Christ,
First then, hence we Learn, whither we Are to go to be freed from the curse, whither to go to find deliverance from the venom & sting of any trouble or calamity that shall befall us (namely) to the Cross of Iesus christ,
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then let vs know, that if wee looke for freedome from the curse of the Law, it must be by faith in the death of Christ, euen by faith in Christ crucified onely;
then let us know, that if we look for freedom from the curse of the Law, it must be by faith in the death of christ, even by faith in christ Crucified only;
and thinke that he hath faith in the blood of Christ, and presume to come to the Sacrament, wherein faith is especially directed to the passion of Christ)
and think that he hath faith in the blood of christ, and presume to come to the Sacrament, wherein faith is especially directed to the passion of christ)
That we therefore deceiue not our selues, know it for a truth, wee can neuer haue faith in the bloud of Christ vnlesse we be further enlightned then nature can afford,
That we Therefore deceive not our selves, know it for a truth, we can never have faith in the blood of christ unless we be further enlightened then nature can afford,
thus adding drunkennesse to thirst, as it is, Deut. 29.19. Men naturally say in their hearts the curses of the Law are foolishnes, and deride the iudgements threatned against them for their sinnes, with the wicked which say, Isay 5.19. Let him make speed, let him hasten his worke that we may see it, and let the councell of the of the holy one of Israel draw neere and come, that we may know it.
thus adding Drunkenness to thirst, as it is, Deuteronomy 29.19. Men naturally say in their hearts the curses of the Law Are foolishness, and deride the Judgments threatened against them for their Sins, with the wicked which say, Saiah 5.19. Let him make speed, let him hasten his work that we may see it, and let the council of the of the holy one of Israel draw near and come, that we may know it.
Labour then to see thy particular sins, and to see them together with the curse due vnro them, that so thou maist be humbled and find thy selfe stand in need of the blood of Christ, this is the way to prepare thy heart for the worke of faith;
Labour then to see thy particular Sins, and to see them together with the curse due vnro them, that so thou Mayest be humbled and find thy self stand in need of the blood of christ, this is the Way to prepare thy heart for the work of faith;
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and if thy heart be thus prepared and humbled, no doubt the Lord will worke faith in thee, to apprehend the merit of Christ his death for the pardon of thy sins and thou shalt be freed from the curse of the Law,
and if thy heart be thus prepared and humbled, no doubt the Lord will work faith in thee, to apprehend the merit of christ his death for the pardon of thy Sins and thou shalt be freed from the curse of the Law,
Christ by his death on the Crosse hath not onely cancelled the hand-writing that was against vs and taken that out of the way and fastned it vpon his crosse,
christ by his death on the Cross hath not only canceled the handwriting that was against us and taken that out of the Way and fastened it upon his cross,
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for some might happily thinke in that Christ was brought to that ignominious and cursed death of the Crosse, that the Deuils had a great hand ouer him;
for Some might happily think in that christ was brought to that ignominious and cursed death of the Cross, that the Devils had a great hand over him;
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First, that he spoiled his and our enemies, the Deuils, which are heere by way of amplification, of Christ his might and power in preuailing ouer them, said to be Principalities and powers.
First, that he spoiled his and our enemies, the Devils, which Are Here by Way of amplification, of christ his might and power in prevailing over them, said to be Principalities and Powers.
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That as in heathen triumphes among the Romanes, and others, the chiefe generals and leaders being ouercome and taken captiues and prisoners, had their armour taken from them, their hands bound behinde them,
That as in heathen Triumphos among the Romans, and Others, the chief generals and leaders being overcome and taken captives and Prisoners, had their armour taken from them, their hands bound behind them,
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Euen thus Christ tooke all the Deuils in hell prisoners, disarmed them and led them in trumph like slaues with their hands as it were bound behinde them, mounted on the Crosse,
Even thus christ took all the Devils in hell Prisoners, disarmed them and led them in triumph like slaves with their hands as it were bound behind them, mounted on the Cross,
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the word translated spoiled, doth properly signifie stripped or made naked, and being heere applyed to enemies ouercome by Christ, it signifieth, that hee disarmed them, puld off their armour, tooke from them all their weapons,
the word translated spoiled, does properly signify stripped or made naked, and being Here applied to enemies overcome by christ, it signifies, that he disarmed them, pulled off their armour, took from them all their weapons,
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(The Principalities and powers. ) To passe by all curious speculations touching these words, wee are to vnderstand by them the Deuill and his Angels, who are said to be Principalities and powers,
(The Principalities and Powers.) To pass by all curious speculations touching these words, we Are to understand by them the devil and his Angels, who Are said to be Principalities and Powers,
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First obserue wee heere in generall the Apostles amplification of the effect of Christ his death on the crosse, hee saith that Christ, by his death hath not onely cancelled the hand-writing that was against vs,
First observe we Here in general the Apostles amplification of the Effect of christ his death on the cross, he Says that christ, by his death hath not only canceled the handwriting that was against us,
If any man finde the power of Satan vanquished in himselfe, hee may thence certainely conclude the remoouall of the curse from him and the pardon of his sinnes.
If any man find the power of Satan vanquished in himself, he may thence Certainly conclude the removal of the curse from him and the pardon of his Sins.
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It is the Apostles manner of reasoning in this place, and as Dauid sayd Psal. 41.11. by this I know that thou fauourest me, because mine enemy doth not triumph ouer me.
It is the Apostles manner of reasoning in this place, and as David said Psalm 41.11. by this I know that thou fauourest me, Because mine enemy does not triumph over me.
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So without question may a man that findes that the Diuell the enemy of his soule doth not tyrannize ouer him nor exercise his power in him carrying his heart after sinne,
So without question may a man that finds that the devil the enemy of his soul does not tyrannise over him nor exercise his power in him carrying his heart After sin,
When therefore thou findest that Satans dominion is impaired in thee, and that he cannot preuaile with thee to make thee fall into presumptuous sinnes,
When Therefore thou Findest that Satan dominion is impaired in thee, and that he cannot prevail with thee to make thee fallen into presumptuous Sins,
Come we to a more special consideration of the words, and first consider we the word (spoyled) the Apostle sayth, Christ hath spoyled the principalities and powers, that is,
Come we to a more special consideration of the words, and First Consider we the word (spoiled) the Apostle say, christ hath spoiled the principalities and Powers, that is,
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and left them as it were naked creatures, not able to do the least hurt to Gods chosen, so much is tendred to vs vnder the word (spoiled) and we are to consider it;
and left them as it were naked creatures, not able to do the least hurt to God's chosen, so much is tendered to us under the word (spoiled) and we Are to Consider it;
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and that we mistake it not, but may rightly conceiue this doctrine, we must consider what power the Diuell had against Gods chosen before the death of Christ, and how that power is taken away by Christ his death;
and that we mistake it not, but may rightly conceive this Doctrine, we must Consider what power the devil had against God's chosen before the death of christ, and how that power is taken away by christ his death;
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for the vnderstanding of this know we, that all descending of Adam and Eue by naturall generation are guilty of their first sinne and borne vncleane sinners,
for the understanding of this know we, that all descending of Adam and Eve by natural generation Are guilty of their First sin and born unclean Sinners,
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and the iustice of God is such, that where there is guiltinesse of sinne there is damnation due, all then being guilty of sinne deseruing damnation, the Diuell hee stands before God day and night, requiring euen by the iustice of God that all should be damned in hell for euer;
and the Justice of God is such, that where there is guiltiness of sin there is damnation due, all then being guilty of sin deserving damnation, the devil he Stands before God day and night, requiring even by the Justice of God that all should be damned in hell for ever;
and had power vnder a certaine right of Gods iustice (for the Lord cannot deny iustice and right because hee cannot deny himselfe) to require their damnation, this power the Diuell had against Gods chosen before the death of Christ.
and had power under a certain right of God's Justice (for the Lord cannot deny Justice and right Because he cannot deny himself) to require their damnation, this power the devil had against God's chosen before the death of christ.
The Lord Iesus tooke all the sinnes and guiltinesse of Gods chosen vpon him, and did beare them in his body on the tree, he suffered all the wrath and torments due for the same,
The Lord Iesus took all the Sins and guiltiness of God's chosen upon him, and did bear them in his body on the tree, he suffered all the wrath and torments due for the same,
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and they being washed and made cleane from guiltinesse and sinne, all the Diuels power to accuse and require sentence of condemnation against them is taken away.
and they being washed and made clean from guiltiness and sin, all the Devils power to accuse and require sentence of condemnation against them is taken away.
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but withall wee are further to vnderstand that Christ by his death hath taken away the Diuels power to hurt Gods chosen either by temptation or persecution ▪ howsoeuer he is still suffered to tempt them,
but withal we Are further to understand that christ by his death hath taken away the Devils power to hurt God's chosen either by temptation or persecution ▪ howsoever he is still suffered to tempt them,
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and to persecute them with cruell torments, because the Lord in his infinite wisdome will not haue Christ his power in this respect to shew it selfe foorth at once but by degrees,
and to persecute them with cruel torments, Because the Lord in his infinite Wisdom will not have christ his power in this respect to show it self forth At once but by Degrees,
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albeit I say the Diuell be still suffred to tempt and persecute Gods chosen, yet his power to hurt them in regard of their saluation, their right & title to eternall life & blessed estate in heauen is taken away, he cannot by any temptation or persecution pluck out of Christ his hands,
albeit I say the devil be still suffered to tempt and persecute God's chosen, yet his power to hurt them in regard of their salvation, their right & title to Eternal life & blessed estate in heaven is taken away, he cannot by any temptation or persecution pluck out of christ his hands,
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Gen. 3, 15. wee haue it in the promise and promulgation of the Gospell by God himselfe, that the seed of the woman (that is) Christ should giue him a deadly blow, breake his power and strength,
Gen. 3, 15. we have it in the promise and Promulgation of the Gospel by God himself, that the seed of the woman (that is) christ should give him a deadly blow, break his power and strength,
so as he should neuer bee able to recouer it, and that hee should onely bruise the heele of Christ (that is) only touch and try some weake members of Christ by many temptations but not be able to hurt them Heb. 2.14.
so as he should never be able to recover it, and that he should only bruise the heel of christ (that is) only touch and try Some weak members of christ by many temptations but not be able to hurt them Hebrew 2.14.
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we are taught that this promise was accomplished by the death of Christ, and that Christ through death destroied him that had the power of death (that is) the Diuell,
we Are taught that this promise was accomplished by the death of christ, and that christ through death destroyed him that had the power of death (that is) the devil,
after the battell betweene Michael and the great Dragon (that is) betweene Christ and the Diuell, Christ ouercomming Iohn sayth, I heard a loud voice ▪ saying,
After the battle between Michael and the great Dragon (that is) between christ and the devil, christ overcoming John say, I herd a loud voice ▪ saying,
and I, if I were lift vp from the earth, will draw all men vnto me, signifying that by his lifting vp on the crosse the Prince of this world (that is the Diuell should bee cast out, these are plaine euidences and proofes of this poynt.
and I, if I were lift up from the earth, will draw all men unto me, signifying that by his lifting up on the cross the Prince of this world (that is the devil should be cast out, these Are plain evidences and proofs of this point.
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First, this serues notably for the comfort of them that truely beleeue in Christ, and let none but such take hold of it, let not such as are of the Diuell,
First, this serves notably for the Comfort of them that truly believe in christ, and let none but such take hold of it, let not such as Are of the devil,
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such as make a trade & common practise of sin think to finde comfort in this doctrine they are not within the compasse of it, it belongs onely to the members of Christ,
such as make a trade & Common practice of since think to find Comfort in this Doctrine they Are not within the compass of it, it belongs only to the members of christ,
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so as now the Diuell cannot accuse them of sinne, and they hauing to deale with the Diuell (as at one time or other hee will bee tempering with them) they must remember they haue to deale with a naked creature, with an enemy indeede,
so as now the devil cannot accuse them of sin, and they having to deal with the devil (as At one time or other he will be tempering with them) they must Remember they have to deal with a naked creature, with an enemy indeed,
but already ouercome they neede no more, but as it were set their feete on his necke as Iosuah commanded his captaines to set their feete on the necke of the Kings he had vanquished, Iosu. 10.24 though the Diuell doe many waies tempt and try thee, thou being a member of Christ,
but already overcome they need no more, but as it were Set their feet on his neck as Joshua commanded his Captains to Set their feet on the neck of the Kings he had vanquished, Joshua 10.24 though the devil do many ways tempt and try thee, thou being a member of christ,
and to trample him vnder their feet, what an excellent comfort is this for all that truely beleeue in Christ, let them to their comfort meditate heereupon.
and to trample him under their feet, what an excellent Comfort is this for all that truly believe in christ, let them to their Comfort meditate hereupon.
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Labour then to get faith in the death of Christ on the crosse, and thou shalt thence draw downe not onely comfort but strength against sinne and Satan;
Labour then to get faith in the death of christ on the cross, and thou shalt thence draw down not only Comfort but strength against sin and Satan;
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The next thing hence offered to be considered is from the words (principalities and powers) in that the Apostle calles the Diuell and his Angels (principalities and powers) it is plaine they are not as some haue thought, euill affections and wicked thoughts, it was the errour of the Saduces Act. 23.8.
The next thing hence offered to be considered is from the words (principalities and Powers) in that the Apostle calls the devil and his Angels (principalities and Powers) it is plain they Are not as Some have Thought, evil affections and wicked thoughts, it was the error of the Sadducees Act. 23.8.
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they thought the Diuels were nothing but euill affections and wicked thoughts, but they are plainely conuinced of errour, by this and many other places of Scripture, but that by the way:
they Thought the Devils were nothing but evil affections and wicked thoughts, but they Are plainly convinced of error, by this and many other places of Scripture, but that by the Way:
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he still hath power to blind their mindes and to harden their hearts, and to lead them into all kind of impietie and sinne; the Apostle saith Eph. 2.2.
he still hath power to blind their minds and to harden their hearts, and to led them into all kind of impiety and sin; the Apostle Says Ephesians 2.2.
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euen such as haue their portion in this life, yet now being ouercome and stripped of his power against Gods chosen, he comes downe more heauy and in more tyrannous sort vpon them than before,
even such as have their portion in this life, yet now being overcome and stripped of his power against God's chosen, he comes down more heavy and in more tyrannous sort upon them than before,
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and their woe is as it were doubled by Christ his victorie, Satan being now out of all hope to impugne and pull downe the saluation of Gods chosen, hee will wreake his ire vpon the inhabitants of the earth, hee will exercise his power ouer them to the full,
and their woe is as it were doubled by christ his victory, Satan being now out of all hope to impugn and pull down the salvation of God's chosen, he will wreak his ire upon the inhabitants of the earth, he will exercise his power over them to the full,
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Wee are not therefore to maruell at it, that the deuill rageth more in these daies, and makes men now breake out into greater outrage of sinne than in former ages;
we Are not Therefore to marvel At it, that the Devil rages more in these days, and makes men now break out into greater outrage of sin than in former ages;
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for anger being the whetstone of strength sharpens it, therefore maruell not at it, that wicked men are now more shamelesse in sinne then in former times, rather let vs maruell at this, that the sunne that hath beene witnesse of so many fowle sinnes (for men now shame not to sinne in the open sunne-light they declare their sinnes as Sodome, they hide them not Isa. 3.9.) that the sunne I say falles not downe from heauen,
for anger being the whetstone of strength sharpens it, Therefore marvel not At it, that wicked men Are now more shameless in sin then in former times, rather let us marvel At this, that the sun that hath been witness of so many fowl Sins (for men now shame not to sin in the open sunlight they declare their Sins as Sodom, they hide them not Isaiah 3.9.) that the sun I say falls not down from heaven,
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and that the earth opens not her mouth to swallow vs vp, and that the Lord Iesus comes not downe in flaming fire to burne both heauen and earth and to giue the wicked their portion in the lake that burneth fire and brimstone, wee may now iustly euery day looke for his comming to make an end of these wretched and sinnefull dayes.
and that the earth Opens not her Mouth to swallow us up, and that the Lord Iesus comes not down in flaming fire to burn both heaven and earth and to give the wicked their portion in the lake that burns fire and brimstone, we may now justly every day look for his coming to make an end of these wretched and sinful days.
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and his tyranny greater ouer them since the death of Christ then before, then let such as finde themselues now in this time of the Gospell, vnder the power of the Diuell, such as are now blind and ignorant, such as are now sencelesse and secure wordlings such as now are giuen ouer to sensuality and drunkennes, to pride, to whoredome,
and his tyranny greater over them since the death of christ then before, then let such as find themselves now in this time of the Gospel, under the power of the devil, such as Are now blind and ignorant, such as Are now senseless and secure worldlings such as now Are given over to sensuality and Drunkenness, to pride, to whoredom,
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and consider it wicked man or woman, whosoeuer thou art, the Deuill is now more mad against thee then if thou hadst liued before the comming of Christ,
and Consider it wicked man or woman, whosoever thou art, the devil is now more mad against thee then if thou Hadst lived before the coming of christ,
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and in the ende it be with thee, as it was with wicked Ahab, and hard hearted Pharaoh, that the Lord in his iustice offer thee some baite or other to pull thee on to thy destruction.
and in the end it be with thee, as it was with wicked Ahab, and hard hearted Pharaoh, that the Lord in his Justice offer thee Some bait or other to pull thee on to thy destruction.
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Come wee to the next thing that Christ did on the Crosse in these words, (And hath made a shew of them openly) the word translated, hath made a shew of them, (for it is one word in the originall) doth signifie thus much.
Come we to the next thing that christ did on the Cross in these words, (And hath made a show of them openly) the word translated, hath made a show of them, (for it is one word in the original) does signify thus much.
Hath made them a publike spectacle of scorne and derision, he hath exposed them to shame and much disgrace (openly) the word signifies (boldly) and the meaning is publikely in the sight of many beholders, (namely) in the sight of God, his heauenly Angels,
Hath made them a public spectacle of scorn and derision, he hath exposed them to shame and much disgrace (openly) the word signifies (boldly) and the meaning is publicly in the sighed of many beholders, (namely) in the sighed of God, his heavenly Angels,
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all that looked on him with carnall eies, mocked him, and had him in derision, but in the sight of God, his Angels, and all true beleeuers, he had glory,
all that looked on him with carnal eyes, mocked him, and had him in derision, but in the sighed of God, his Angels, and all true believers, he had glory,
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and therefore in the Psalm. 22. wherein is figured vnder the person of Dauid the passion of Christ, the Deuils are compared to dogges, to buls of Basan which tore his hands and his feete, to Lions, to Vnicornes, in regard of the•r cruell vsage of him.
and Therefore in the Psalm. 22. wherein is figured under the person of David the passion of christ, the Devils Are compared to Dogs, to Bulls of Basan which tore his hands and his feet, to Lions, to Unicorns, in regard of the•r cruel usage of him.
but all in vaine, hee on the Crosse spoiled them, ouercame them, led them captiues and triumphed ouer them, heerein then stood the shame of the Deuill, by the crosse, that by it hee was disapointed of his hope and purpose against Christ, he hoped he should haue vtterly destroied him,
but all in vain, he on the Cross spoiled them, overcame them, led them captives and triumphed over them, herein then stood the shame of the devil, by the cross, that by it he was disappointed of his hope and purpose against christ, he hoped he should have utterly destroyed him,
Is it so then, that Christ his death was the Deuils shame, did Christ on the Crosse defeat the Deuill of his mischeeuous purpose, did he then disapoint him,
Is it so then, that christ his death was the Devils shame, did christ on the Cross defeat the devil of his mischievous purpose, did he then disappoint him,
and will he now, being exalted into heauen, suffer him to shame any of his members? No, no, it is not possible, Christ on the crosse made voide the Deuils hope, that our hope might neuer make vs ashamed;
and will he now, being exalted into heaven, suffer him to shame any of his members? No, no, it is not possible, christ on the cross made void the Devils hope, that our hope might never make us ashamed;
Againe, in that Christ his death was the Deuils shame, we learne how we may come to shame the Deuill in the sight of God, it must bee by faith in Christ his death, by fetching our glory from his Crosse, it may not be by standing on any worth or excellency in our selues:
Again, in that christ his death was the Devils shame, we Learn how we may come to shame the devil in the sighed of God, it must be by faith in christ his death, by fetching our glory from his Cross, it may not be by standing on any worth or excellency in our selves:
as we haue heard, boldly, publikly, in the sight of God, of his Angels, and of all that looke on the Crosse of Christ by faith. Note wee then thus much.
as we have herd, boldly, publicly, in the sighed of God, of his Angels, and of all that look on the Cross of christ by faith. Note we then thus much.
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yea to all that by faith looke on his Crosse. No doubt the Apostle had his eie vpon it, when hee said, 1 Cor. 2.2. He esteemed not to know any thing saue Iesus Christ and him crucified;
yea to all that by faith look on his Cross. No doubt the Apostle had his eye upon it, when he said, 1 Cor. 2.2. He esteemed not to know any thing save Iesus christ and him Crucified;
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if we see not Christ his glory and the Deuils shame, set before vs in the preaching of the Gospel and administration of the Sacraments (for therein is Christ crucified set before vs, Gal 3.1.) If wee take no delight in seeing by the eie of our soules the glorious shew that is set before vs in these things,
if we see not christ his glory and the Devils shame, Set before us in the preaching of the Gospel and administration of the Sacraments (for therein is christ Crucified Set before us, Gall 3.1.) If we take no delight in seeing by the eye of our Souls the glorious show that is Set before us in these things,
and that thou maiest delight morein that, then in all the glittering shewes of the world, otherwise thou canst looke for no comfort in that glorious and triumphant death of Christ.
and that thou Mayest delight morein that, then in all the glittering shows of the world, otherwise thou Canst look for no Comfort in that glorious and triumphant death of christ.
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(And hath triumphed ouer them in the same Crosse.) Some reade the words thus (And hath triumphed ouer them in himselfe.) But I take this reading (hath triumphed ouer them in the same Crosse) to be more agreeable to the context and scope of the Apostle,
(And hath triumphed over them in the same Cross.) some read the words thus (And hath triumphed over them in himself.) But I take this reading (hath triumphed over them in the same Cross) to be more agreeable to the context and scope of the Apostle,
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For when did Christ spoile Satan and destroy his power, but when he suffered death on the Crosse, as is plaine, Heb. 2.14. and then also he triumphed ouer him.
For when did christ spoil Satan and destroy his power, but when he suffered death on the Cross, as is plain, Hebrew 2.14. and then also he triumphed over him.
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but in his death he got himselfe honour and glory ouer the Deuill, and he did as Conquerours vse to doe in their triumphes, that as they riding in triumphe make knowne their power and vertue ouer their enemies to their greater glory:
but in his death he god himself honour and glory over the devil, and he did as Conquerors use to do in their Triumphos, that as they riding in triumph make known their power and virtue over their enemies to their greater glory:
and cried out that God had forsaken him, yet his Godhead sustained him, and euen then by the power of his Godhead hee vttered words of faith and confidence,
and cried out that God had forsaken him, yet his Godhead sustained him, and even then by the power of his Godhead he uttered words of faith and confidence,
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And in the same death on the Crosse hath manifested and made his power ouer the Deuill and his Angels fully to appeare and gotten himselfe glory ouer them in the sight of God, his Angels,
And in the same death on the Cross hath manifested and made his power over the devil and his Angels Fully to appear and got himself glory over them in the sighed of God, his Angels,
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Hence it is most cleare, that Christ by his death hath gotten a full and absolute victory ouer the Deuill and his Angels, for triumph euer followeth victory.
Hence it is most clear, that christ by his death hath got a full and absolute victory over the devil and his Angels, for triumph ever follows victory.
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When Ben-hadad King of Aram comming to battell against the King of Israel boasted himselfe that the dust of Samaria should not bee enough for all the people that followed him,
When Ben-hadad King of Aram coming to battle against the King of Israel boasted himself that the dust of Samaria should not be enough for all the people that followed him,
Christ therefore hauing triumphed ouer the Deuill and his Angels in his crosse, it is most certaine, he had therein a full victory and conquest ouer the powers of hell,
christ Therefore having triumphed over the devil and his Angels in his cross, it is most certain, he had therein a full victory and conquest over the Powers of hell,
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That Christ by his death hath made a ful and perfect satisfaction to God for the sinnes of his chosen, yea Christ his obedience satisfactory was fullie accomplished on the Crosse.
That christ by his death hath made a full and perfect satisfaction to God for the Sins of his chosen, yea christ his Obedience satisfactory was Fully accomplished on the Cross.
It is finished meaning that his satisfactory obedience was then fully ended, and without question hee could not triumphe before he had made a full and perfect satisfaction for vs. Obiection:
It is finished meaning that his satisfactory Obedience was then Fully ended, and without question he could not triumph before he had made a full and perfect satisfaction for us Objection:
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the Apostle saith Christ was deliuered to death for our sinnes, and is risen aganie for our iustification, (that is) both to testifie his perfect obedience,
the Apostle Says christ was Delivered to death for our Sins, and is risen aganie for our justification, (that is) both to testify his perfect Obedience,
saith, Christ ascended that hee might fill all things (that is) as may appeare by the context of that place, that hee might fill Gods elect with all gifts of his spirit, needfull to their saluation and so worke faith in them to apprehend the merit of his death to their iustification, wee are then to hold it for a certaine truth, that Christ his death on the crosse was a perfect satisfaction to God for the sinnes of his chosen and therein he ended his satisfactory obedience,
Says, christ ascended that he might fill all things (that is) as may appear by the context of that place, that he might fill God's elect with all Gifts of his Spirit, needful to their salvation and so work faith in them to apprehend the merit of his death to their justification, we Are then to hold it for a certain truth, that christ his death on the cross was a perfect satisfaction to God for the Sins of his chosen and therein he ended his satisfactory Obedience,
That Christ his crosse was as it were his triumphing chariot, whence wee may easily see that Christ got himselfe glory ouer his enemies not out of that which is glorious,
That christ his cross was as it were his triumphing chariot, whence we may Easily see that christ god himself glory over his enemies not out of that which is glorious,
but out of that which in it selfe is shamefull and ignominious, he got himselfe glory out of ignominie, it is the vsuall manner of working with the Lord to bring one contrary out of another, especially when hee hath any excellent thing to worke to his owne glory.
but out of that which in it self is shameful and ignominious, he god himself glory out of ignominy, it is the usual manner of working with the Lord to bring one contrary out of Another, especially when he hath any excellent thing to work to his own glory.
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In the first creation hee made something, yea, all thinges of nothing, he commanded the light to shine out of darkenesse 2. Cor. 4.6. in the preseruation of his people, hee caused the water to come out of a rocke, Numb. 20.22. In the worke of the conuersion of a sinner, ordinarily he workes by the preaching of the word, which is as contrary to nature;
In the First creation he made something, yea, all things of nothing, he commanded the Light to shine out of darkness 2. Cor. 4.6. in the preservation of his people, he caused the water to come out of a rock, Numb. 20.22. In the work of the conversion of a sinner, ordinarily he works by the preaching of the word, which is as contrary to nature;
and it is most cleere from this text, that the Lord Iesus brought life out of death yea, out of his ignominious and cursed death of the crosse hee got himselfe exceeding great glory in the sight of God his Angels and of all that with the eye of faith behold his crosse,
and it is most clear from this text, that the Lord Iesus brought life out of death yea, out of his ignominious and cursed death of the cross he god himself exceeding great glory in the sighed of God his Angels and of all that with the eye of faith behold his cross,
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as indeede it did and was testified by many signes, as by darkning of the sunne, the trembling of the earth, by cleauing a sunder of rocks by the rising of some dead bodies, by rending asunder the vaile of the temple which drew from the Centurion a plaine confession, certainly this man was the son of God, a thing very worthy our serious meditation.
as indeed it did and was testified by many Signs, as by darkening of the sun, the trembling of the earth, by cleaving a sunder of Rocks by the rising of Some dead bodies, by rending asunder the veil of the temple which drew from the Centurion a plain Confessi, Certainly this man was the son of God, a thing very worthy our serious meditation.
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Is it so then that Christ triumphed & got himselfe glory ouer the Diuell and his Angels out of his crosse euen then when hee suffered that shamefull and ignominious death on the crosse? Oh then how will he be glorified when hee shall come with power and glory to judgement with thousands of his Angels,
Is it so then that christ triumphed & god himself glory over the devil and his Angels out of his cross even then when he suffered that shameful and ignominious death on the cross? O then how will he be glorified when he shall come with power and glory to judgement with thousands of his Angels,
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how shall hee then get himselfe glory in rendring vengeance to the Diuell, and to all wicked imps the instruments and limbs of the Diuell? wicked men happily thinke because Christ is a Sauiour therefore he will be a mild and fauourable iudge,
how shall he then get himself glory in rendering vengeance to the devil, and to all wicked imps the Instruments and limbs of the devil? wicked men happily think Because christ is a Saviour Therefore he will be a mild and favourable judge,
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and not deale with them in rigour and seuerity, but let them know, that when hee shall put on his garment dipt in bloud as wee haue it, Reuel. 19.3. when hee shall arise and take hold of Iudgement they shall finde him a most terrible God of vengeance;
and not deal with them in rigour and severity, but let them know, that when he shall put on his garment dipped in blood as we have it, Revel. 19.3. when he shall arise and take hold of Judgement they shall find him a most terrible God of vengeance;
let all ignorant persons then & all hard hearted sinners thinke vpon it, and in feare labour to make this terrible iudge their glorious and comfortable Sauiour.
let all ignorant Persons then & all hard hearted Sinners think upon it, and in Fear labour to make this terrible judge their glorious and comfortable Saviour.
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then let all true members of Iesus Christ, know to their cōfort that he now raigning in Heauen will worke their glory out of their sufferings be they neuer so shamefull, yea,
then let all true members of Iesus christ, know to their Comfort that he now reigning in Heaven will work their glory out of their sufferings be they never so shameful, yea,
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through him they shall be more then conquerours, they shall be triumphers in their sufferings, he will supply to them such strength of faith and patience as their very enemies shall stand amazed and wonder at them,
through him they shall be more then conquerors, they shall be triumphers in their sufferings, he will supply to them such strength of faith and patience as their very enemies shall stand amazed and wonder At them,
and foame out their owne shame, the folly and corruption of their owne hearts, if thou belong to Christ, Christ will be glorified in thee, not onely in thy actions,
and foam out their own shame, the folly and corruption of their own hearts, if thou belong to christ, christ will be glorified in thee, not only in thy actions,
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but in thy passions, in thy sufferings, also he will manifest his power in thy patience, faith and constancy vnder the crosse, he will make thee more then a conquerour in thy greatest afflictions.
but in thy passion, in thy sufferings, also he will manifest his power in thy patience, faith and constancy under the cross, he will make thee more then a conqueror in thy greatest afflictions.
That wee are not to iudge of any by the outward appearance. It is our Sauiours owne rule Ioh. 7.24. iudge not according to the appearance, but iudge righteous iudgement and the reason of this is giuen Eccles. 9.1.
That we Are not to judge of any by the outward appearance. It is our Saviour's own Rule John 7.24. judge not according to the appearance, but judge righteous judgement and the reason of this is given Eccles. 9.1.
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no man knoweth either loue or hatred of all that is before them (that is to say by the consideration of outward things it cannot be gathered whom God doth loue or hate, indeed wee may,
no man Knoweth either love or hatred of all that is before them (that is to say by the consideration of outward things it cannot be gathered whom God does love or hate, indeed we may,
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whether rich or poore, for his vilenesse, yet may we not iudge him vile before the time, (that is to say) before the Lord haue discouered him to be so by his fruits, it is the corruption of our nature to iudg both our selus & others by the outwatd state in this life to thinke if a man thriue in the world then God loues him,
whither rich or poor, for his vileness, yet may we not judge him vile before the time, (that is to say) before the Lord have discovered him to be so by his fruits, it is the corruption of our nature to judge both our selves & Others by the outwatd state in this life to think if a man thrive in the world then God loves him,
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and especially in time of affliction, it is a singular grace of God to iudge rightly of others in time of affliction, Dauid pronounceth a blessing on him that iudgeth wisely of the poore, Psal. 41.1. blessed is hee that iudgeth wisely of the poore:
and especially in time of affliction, it is a singular grace of God to judge rightly of Others in time of affliction, David pronounceth a blessing on him that Judgeth wisely of the poor, Psalm 41.1. blessed is he that Judgeth wisely of the poor:
or more hardly iudg of any because he is afflicted be it one that hath been in our knowledge guilty of some great sinne (as wee are ready to say if we see one whom we haue knowen guilty of some fowle sinne to bee afflicted, I knew it would come home to him, the Lord would plague him and not suffer him to goe vnpunished) if wee thus iudge of the afflicted, we may happily sinne against the generation of Gods children, as Dauid saith, Psal. 73.15.
or more hardly judge of any Because he is afflicted be it one that hath been in our knowledge guilty of Some great sin (as we Are ready to say if we see one whom we have known guilty of Some fowl sin to be afflicted, I knew it would come home to him, the Lord would plague him and not suffer him to go unpunished) if we thus judge of the afflicted, we may happily sin against the generation of God's children, as David Says, Psalm 73.15.
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as of necessary vse to saluation for the Apostle began to deale in particular against those ceremonies verse 11. and from that verse to this hath proued by many arguments.
as of necessary use to salvation for the Apostle began to deal in particular against those ceremonies verse 11. and from that verse to this hath proved by many Arguments.
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and he doth insist in some certain kinds of them vrged by false teachers, and vnder them comprehends all the rest as may appeare by his generall reason in the verse following:
and he does insist in Some certain Kinds of them urged by false Teachers, and under them comprehends all the rest as may appear by his general reason in the verse following:
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Come wee to consider the words of this verse as they are laid downe in order, and first of these words (let no man condemne you in meat and drinke) the word translated condemne doth properly signifie iudge;
Come we to Consider the words of this verse as they Are laid down in order, and First of these words (let no man condemn you in meat and drink) the word translated condemn does properly signify judge;
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and that truely, verse 3. (iudge) and verse 4. (condemne) for indeede the Apostles meaning in saying, let no man condemne you, is let no man spend his iudgement vpon you in the woorst part let him not iudge you to sinne,
and that truly, verse 3. (judge) and verse 4. (condemn) for indeed the Apostles meaning in saying, let no man condemn you, is let no man spend his judgement upon you in the worst part let him not judge you to sin,
and condemne you to sinne in meate and drinke (that is) touching meates and drinkes prohibited touching the vse of meats and drinkes forbidden by Moses Law, let no man iudge you to sinne in the vse of them.
and condemn you to sin in meat and drink (that is) touching Meats and drinks prohibited touching the use of Meats and drinks forbidden by Moses Law, let no man judge you to sin in the use of them.
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This could not bee that the Colossians or any other could hinder false teachers for iudging hardly of them for eating and drinking meates and drinkes forbidden in Moses Law.
This could not be that the colossians or any other could hinder false Teachers for judging hardly of them for eating and drinking Meats and drinks forbidden in Moses Law.
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It is true indeede, they could not, therefore the Apostles meaning is, they should not care for their vniust iudgment spent on them, condemning them of sin when they ought not.
It is true indeed, they could not, Therefore the Apostles meaning is, they should not care for their unjust judgement spent on them, condemning them of since when they ought not.
Care not for it, regard it not, that any man doth iudge you faulty and condemn you of sinne for eating and drinking meats and drinkes forbidden in the Law of Moses that iudgement and condemnation of you is vniust.
Care not for it, regard it not, that any man does judge you faulty and condemn you of sin for eating and drinking Meats and drinks forbidden in the Law of Moses that judgement and condemnation of you is unjust.
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but a powerfull inhibition, he saith not, take heede that no man condemne you, but he deliuers his speech in maner of a law and form of a commanding iniunction;
but a powerful inhibition, he Says not, take heed that no man condemn you, but he delivers his speech in manner of a law and from of a commanding injunction;
let no man condemne you &c. the Colossians were in danger to suffer false teachers to iudge and condemne them in regard of legall ceremonies and to take to heart their vniust censures, the Apostle therefore interposeth his Apostolicall authority, whereby he had power to giue precepts binding conscience,
let no man condemn you etc. the colossians were in danger to suffer false Teachers to judge and condemn them in regard of Legal ceremonies and to take to heart their unjust censures, the Apostle Therefore interposeth his Apostolical Authority, whereby he had power to give Precepts binding conscience,
yet they consenting with the word of God their doctrine being grounded on the writings of the Prophets & Apostles they may charge it on the consciences of men,
yet they consenting with the word of God their Doctrine being grounded on the writings of the prophets & Apostles they may charge it on the Consciences of men,
and thus must I needs at this time frame & addresse my speech to some in our Church, I see some amongst vs in danger to be seduced & led aside into that dangerous schisme of Brownisme, to such therefore I speake, let them consider what I say,
and thus must I needs At this time frame & address my speech to Some in our Church, I see Some among us in danger to be seduced & led aside into that dangerous Schism of Brownism, to such Therefore I speak, let them Consider what I say,
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and often thought on, that in diuine matters, in matters of so high a nature as is religion, no consultation is to be vsed, stand not thou now to consult of a charge of religion,
and often Thought on, that in divine matters, in matters of so high a nature as is Religion, no consultation is to be used, stand not thou now to consult of a charge of Religion,
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then they did for the transgression of Gods commandements, our Sauiour reproues them for it, Mat. 15. from verse 3. to the 10. Let this serue to make knowen to vs, that the teachers among the Papists are led with a spirit of errour, we shall easily find this mark on their foreheads, it is apparant euery man may see it, they more vrge their owne fleshly and ceremoniall Law worship then they doe the spirituall worship of God;
then they did for the Transgression of God's Commandments, our Saviour reproves them for it, Mathew 15. from verse 3. to the 10. Let this serve to make known to us, that the Teachers among the Papists Are led with a Spirit of error, we shall Easily find this mark on their foreheads, it is apparent every man may see it, they more urge their own fleshly and ceremonial Law worship then they do the spiritual worship of God;
then for simple fornication or following strange flesh, which is a certaine note and badge of an Antichristian Church, learne we heereby to discerne them & to take knowledge of the spirit by which they are led,
then for simple fornication or following strange Flesh, which is a certain note and badge of an Antichristian Church, Learn we hereby to discern them & to take knowledge of the Spirit by which they Are led,
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and so according to the commandement of the Apostle in this place regard not their vniust censures, calling thee heretick and loading thee with opprobrious names;
and so according to the Commandment of the Apostle in this place regard not their unjust censures, calling thee heretic and loading thee with opprobrious names;
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and Deutro. 14, from verse foure, to the end of the twenty & one, but now since the death of Christ all kinds of meat and drinke are left to our liberty, that difference is taken away,
and Deutro. 14, from verse foure, to the end of the twenty & one, but now since the death of christ all Kinds of meat and drink Are left to our liberty, that difference is taken away,
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The reason of this is plaine, before the comming of Christ some meates were cleane and some vncleane, to signifie a difference betweene Iewe and Gentile,
The reason of this is plain, before the coming of christ Some Meats were clean and Some unclean, to signify a difference between Iewe and Gentile,
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as the Papists doe at this day, it is made by the Apostle, a badge of Antichristian apostasie, 1. Tim. 4.3. commanding to abstaine from meates which God hath created, to be receiued with giuing thankes, of them which beleeue and know the truth. Obiect:
as the Papists do At this day, it is made by the Apostle, a badge of Antichristian apostasy, 1. Tim. 4.3. commanding to abstain from Meats which God hath created, to be received with giving thanks, of them which believe and know the truth. Object:
Oh but saith the Papist we forbid not the eating of any meate as vncleane, but as vnlawfull for a time, in regard of the comandement of the Church Answ:
O but Says the Papist we forbid not the eating of any meat as unclean, but as unlawful for a time, in regard of the Commandment of the Church Answer:
In a word, they may in time of famine and scarcity •enioine vs a publike fast, that we may testifie our humiliation and better attend on the exercises of the word and praier,
In a word, they may in time of famine and scarcity •enioine us a public fast, that we may testify our humiliation and better attend on the exercises of the word and prayer,
& making vs thereby vnfit for good duties, or giuing offence to others, such as are weake in knowledge, causing them to call our Christian liberty into question;
& making us thereby unfit for good duties, or giving offence to Others, such as Are weak in knowledge, causing them to call our Christian liberty into question;
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for first, wee are to enforme them that we may thus abstaine, because the Magistrate by his authority doth not take away the vse of the things we abstain from,
for First, we Are to inform them that we may thus abstain, Because the Magistrate by his Authority does not take away the use of the things we abstain from,
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And let vs vse this liberty, purchased by Christ, with thanksgiuing, and in sobriety and moderation, that by our eating and drinking we may be more fit to serue God, and to doe good duties;
And let us use this liberty, purchased by christ, with thanksgiving, and in sobriety and moderation, that by our eating and drinking we may be more fit to serve God, and to do good duties;
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Let vs not tire our selues with eating and drinking, and disable our selues and make our selues fit for nothing but drinking, and then pretend Christian liberty;
Let us not tire our selves with eating and drinking, and disable our selves and make our selves fit for nothing but drinking, and then pretend Christian liberty;
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Let this be farre from vs, and remember we the words of the holy Ghost, 1 Pet. 5.8. Bee sober and watch, for your aduersary the Deuill as a roaring Lion walketh about seeking whom hee may deuoure:
Let this be Far from us, and Remember we the words of the holy Ghost, 1 Pet. 5.8. be Sobrium and watch, for your adversary the devil as a roaring lion walks about seeking whom he may devour:
For the vnderstanding of these words, wee must know that the Iewes had many festiuall daies, which they were to obserue and keepe holy by the appointment of the Lord,
For the understanding of these words, we must know that the Iewes had many festival days, which they were to observe and keep holy by the appointment of the Lord,
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wee reade of them Exod. 23. from Verse 14. to the 20. Leuit. throughout Deut. 16. from the beginning to verse the 15. They were also appointed to offer a burnt offring vnto the Lord in the beginning of their monthes, Numb. 28.11.
we read of them Exod 23. from Verse 14. to the 20. Levites throughout Deuteronomy 16. from the beginning to verse the 15. They were also appointed to offer a burned offering unto the Lord in the beginning of their months, Numb. 28.11.
as Sabbaths, we find it so Leu. 23.35.39. these things rightly conceiued, they will lead vs to the true sense and meaning of the Apostle in this place.
as Sabbaths, we find it so Leu. 23.35.39. these things rightly conceived, they will led us to the true sense and meaning of the Apostle in this place.
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Now first, from the second instance of the Apostle, in that he saith, let no man condemne you in the obseruation of any Iewish feast, it is manifest and cleare.
Now First, from the second instance of the Apostle, in that he Says, let no man condemn you in the observation of any Jewish feast, it is manifest and clear.
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That we now through Christ since the death of Christ haue a liberty in regard of daies, wee now in that time of the Gospell are not bound (as the Iewes were) to the obseruation and keeping of any one set day aboue another excepting onely the Lords day.
That we now through christ since the death of christ have a liberty in regard of days, we now in that time of the Gospel Are not bound (as the Iewes were) to the observation and keeping of any one Set day above Another excepting only the lords day.
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Know we that he condemnes not there the naturall obseruation of daies and times, as the obseruation of daie and night, sommer and winter, haruest and seed-time,
Know we that he condemns not there the natural observation of days and times, as the observation of day and night, summer and winter, harvest and seedtime,
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they teach that the sanctification and keeping of their appointed feasts is necessary, how then can they free themselues from the brand of such teachers as the Apostle deales against in this verse,
they teach that the sanctification and keeping of their appointed feasts is necessary, how then can they free themselves from the brand of such Teachers as the Apostle deals against in this verse,
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for howsoeuer, it is true, the Apostle dealt against Iewish feasts, yet the doctrine of this place may be generally applied against Iewish or any other superstitious obseruation of daies whatsoeuer, the Papists in this case doe,
for howsoever, it is true, the Apostle dealt against Jewish feasts, yet the Doctrine of this place may be generally applied against Jewish or any other superstitious observation of days whatsoever, the Papists in this case do,
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as he that strips himselfe of one sort of cloathing, and for pride doth inuest himselfe with a suit of a newer fashion, euery man knowes he puts not away his pride, but onely changeth his fashion:
as he that strips himself of one sort of clothing, and for pride does invest himself with a suit of a newer fashion, every man knows he puts not away his pride, but only changes his fashion:
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and they beeing appointed, may not we obserue them. Answ: Our Church may appoint such daies, and being appointed wee may obserue them, Iohn 10.22. Wee read there was the feast of Dedication at Ierusalem, which was a feast ordained by the Church, in the time of Iudas Machabaeus, as we finde 1. Mach, 4.59.
and they being appointed, may not we observe them. Answer: Our Church may appoint such days, and being appointed we may observe them, John 10.22. we read there was the feast of Dedication At Ierusalem, which was a feast ordained by the Church, in the time of Iudas Maccabees, as we find 1. Mach, 4.59.
in remembrance of the reparation of the Temple, and deliuerance from the tyrranny of Antiochus, and verse 23. Christ himselfe was present at the feast,
in remembrance of the reparation of the Temple, and deliverance from the tyranny of Antiochus, and verse 23. christ himself was present At the feast,
Thus may the Church appoint festiuities, and being so appointed wee may obserue them, and thus doth the Church of England obserue holy daies and no otherwise and therefore the Brownists either ignorantly,
Thus may the Church appoint festivities, and being so appointed we may observe them, and thus does the Church of England observe holy days and no otherwise and Therefore the Brownists either ignorantly,
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Wee see how the Church may appoint festiuities, and how we may obserue them and yet this is still a certaine truth that wee now in time of the Gospell are not bound in conscience,
we see how the Church may appoint festivities, and how we may observe them and yet this is still a certain truth that we now in time of the Gospel Are not bound in conscience,
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Is it so, that wee now in time of the Gospell thorow Christ haue this liberty, that we are not tied in conscience to necessary obseruation of any daies, excepting onely the Sabbath.
Is it so, that we now in time of the Gospel thorough christ have this liberty, that we Are not tied in conscience to necessary observation of any days, excepting only the Sabbath.
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let this be farre from vs, and let vs remember what the Lord saith vnto his people by the mouth of his Prophet Ier. 10.2. Learne not the way of the heathen, and be not afraid for the signs of heauen;
let this be Far from us, and let us Remember what the Lord Says unto his people by the Mouth of his Prophet Jeremiah 10.2. Learn not the Way of the heathen, and be not afraid for the Signs of heaven;
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and we ought not to keepe it, but if we remember the exposition of the words, they may be answered in a word, that the Apostle heere speakes not of the Lords ordinary Sabbath,
and we ought not to keep it, but if we Remember the exposition of the words, they may be answered in a word, that the Apostle Here speaks not of the lords ordinary Sabbath,
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and to proue the morality of the Lords Sabbath, and that we erre not in the beginning we must know that the Sabbath was before the death of Christ, in part ceremoniall (namely) as it was a seuenth day from the creation,
and to prove the morality of the lords Sabbath, and that we err not in the beginning we must know that the Sabbath was before the death of christ, in part ceremonial (namely) as it was a Seventh day from the creation,
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But as it is a day of rest with some, more liberty in regard of things either of present necessity as the quenching of a fire hauing taken hold on an house,
But as it is a day of rest with Some, more liberty in regard of things either of present necessity as the quenching of a fire having taken hold on an house,
and therefore doubtlesse it is morall and perpetuall, for he then needed not any ceremony to lead him to Christ, he needed not to beleeue in Christ, hauing not sinned.
and Therefore doubtless it is moral and perpetual, for he then needed not any ceremony to led him to christ, he needed not to believe in christ, having not sinned.
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There was no Nation, almost among the Gentiles which had not some festiuall daies for the publike exercise of their Religion, wherein though they erred,
There was no nation, almost among the Gentiles which had not Some festival days for the public exercise of their Religion, wherein though they erred,
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they keepe the Sabbath onely for fashion, not with any regard of true godlinesse, neuer labouring by the vse of the Sabbath to grow in loue towards God,
they keep the Sabbath only for fashion, not with any regard of true godliness, never labouring by the use of the Sabbath to grow in love towards God,
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Againe, call to minde what the Lord saith in the end of the fourth commandement that hee hath blessed it and sanctified it, (that is) he hath appointed it for holy vses, that it might be a meanes of blessing both on thy soule, body, and whole estate:
Again, call to mind what the Lord Says in the end of the fourth Commandment that he hath blessed it and sanctified it, (that is) he hath appointed it for holy uses, that it might be a means of blessing both on thy soul, body, and Whole estate:
and whole estate, bee carefull to sanctifie the Lords Sabbath, and labour by vse of it to bee brought neerer to God by faith and repentance and neerer to thy brethren in true hearted affection;
and Whole estate, be careful to sanctify the lords Sabbath, and labour by use of it to be brought nearer to God by faith and Repentance and nearer to thy brothers in true hearted affection;
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First, because as a shadow doth shew the body obscurely (for who can perfectly know the body by the shadow?) so the types and figures of the old Law did obscurly shew things to come.
First, Because as a shadow does show the body obscurely (for who can perfectly know the body by the shadow?) so the types and figures of the old Law did obscurly show things to come.
there is much hatred, grudging, and hart burning amongst men, one against another, what is the cause? Surely amongst other this is one special cause, we are carelesse in the sanctification of the Sabbath, wee keepe it onely for fashion and not as wee ought.
there is much hatred, grudging, and heart burning among men, one against Another, what is the cause? Surely among other this is one special cause, we Are careless in the sanctification of the Sabbath, we keep it only for fashion and not as we ought.
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and so the Apostles argument for confirmation of his conlusion is here taken from the end and vse of the ceremonies of the Law, and may thus beframed.
and so the Apostles argument for confirmation of his conclusion is Here taken from the end and use of the ceremonies of the Law, and may thus beframed.
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so the rites and ceremonies of the law taken by themselues, were empty shewes (of good things to come) (that is) of Christ to come, of the misteries and benefits of Christ,
so the Rites and ceremonies of the law taken by themselves, were empty shows (of good things to come) (that is) of christ to come, of the Mysteres and benefits of christ,
and being taken by themselues are but an empty shew of Christ to come, & of the mysteries & benefits of Christ, Christ is the substance & truth of them, he truly performing and exhibiting those things which they did prefigure and shadow out.
and being taken by themselves Are but an empty show of christ to come, & of the Mysteres & benefits of christ, christ is the substance & truth of them, he truly performing and exhibiting those things which they did prefigure and shadow out.
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And therefore Christ beeing now come, there is no more vse of them it plainly teacheth vs the abrogation of the vse of all significant and shadowing ceremonies of Mosos Law, that by Christ his comming and death all ceremonies of figure and signification are abrogated and taken away in regard of the vse of them.
And Therefore christ being now come, there is no more use of them it plainly Teaches us the abrogation of the use of all significant and shadowing ceremonies of Moses Law, that by christ his coming and death all ceremonies of figure and signification Are abrogated and taken away in regard of the use of them.
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And againe, I say, in regard of the vse of them, for as those ceremonies are set downe in the bookes of the old testament they are part of the written word of God and may still instruct vs concerning Christ his comming suffering death,
And again, I say, in regard of the use of them, for as those ceremonies Are Set down in the books of the old Testament they Are part of the written word of God and may still instruct us Concerning christ his coming suffering death,
but in regard of the vse and obseruation of them they are quite abrogated and we now in time of the Gospell are free from the obseruation of any Iewish ceremony, being a figure of Christ to come,
but in regard of the use and observation of them they Are quite abrogated and we now in time of the Gospel Are free from the observation of any Jewish ceremony, being a figure of christ to come,
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and diuers washings, and carnall rites vntill the time of reformation, when was that time? it is expressed in the verse following (namely) the time of Christ his comming but Christ being come,
and diverse washings, and carnal Rites until the time of Reformation, when was that time? it is expressed in the verse following (namely) the time of christ his coming but christ being come,
the Apostle was bold to tell the Gala•hians and he speaks it with authority setting his own name before it, that the vse of circumcision would prooue most dangerous vnto them,
the Apostle was bold to tell the Gala•hians and he speaks it with Authority setting his own name before it, that the use of circumcision would prove most dangerous unto them,
And therefore wickedly, and most iniuriously deale the Papists, in loading their simple followers with an huge heape of ceremonies, taken partly from the Gentiles,
And Therefore wickedly, and most injuriously deal the Papists, in loading their simple followers with an huge heap of ceremonies, taken partly from the Gentiles,
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and therein they lay on mens necks an intollerable yoake so called, Act. 15.10. yea, therein they shew themselues to be led with the spirit of Antichrist, such a spirit as Iohn speakes of, 1. Ioh. 4.3. in effect denying Christ to be come in the flesh, we must remember that we are now set free from the vse of Iewish ceremonies;
and therein they lay on men's necks an intolerable yoke so called, Act. 15.10. yea, therein they show themselves to be led with the Spirit of Antichrist, such a Spirit as John speaks of, 1. John 4.3. in Effect denying christ to be come in the Flesh, we must Remember that we Are now Set free from the use of Jewish ceremonies;
The next thing offered vnto vs from this verse is this, that the Apostle in describing the legall ceremonies, vseth this comparison, that they are but shadowes:
The next thing offered unto us from this verse is this, that the Apostle in describing the Legal ceremonies, uses this comparison, that they Are but shadows:
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That the significant ceremonies of the Law were onely obscure resemblances, and by themselues but empty shadowes of Christ, and the benefites of Christ.
That the significant ceremonies of the Law were only Obscure resemblances, and by themselves but empty shadows of christ, and the benefits of christ.
Christ his grace and benefites were not giuen by the very sacrifices and ceremonies of the Law but they that vsed them were to haue an eye to the body of them (namely) Christ,
christ his grace and benefits were not given by the very Sacrifices and ceremonies of the Law but they that used them were to have an eye to the body of them (namely) christ,
and in their offering they had not an eye to the bodie they looked not at the true perfect sacifice of Christ, whereof those sacrifice were onely a shadowe the Lod therefore sayth, Isai. 1.11.12.13.
and in their offering they had not an eye to the body they looked not At the true perfect sacrifice of christ, whereof those sacrifice were only a shadow the Lod Therefore say, Isaiah 1.11.12.13.
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The Papists in answer to this question say, that the Sacraments of the old testament did only signifie and shadow out grace to bee giuen afterward by the passion of Christ,
The Papists in answer to this question say, that the Sacraments of the old Testament did only signify and shadow out grace to be given afterwards by the passion of christ,
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this is a meere vntruth, and a difference deuised by themselues, that we therefore may assigne a right difference betweene them, we must first know that that the Sacraments of the old testament, were both ceremonies and sacraments.
this is a mere untruth, and a difference devised by themselves, that we Therefore may assign a right difference between them, we must First know that that the Sacraments of the old Testament, were both ceremonies and Sacraments.
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Ceremonies as signes of the Messiah to come, and sacraments as seales of the righteousnes by faith hauing the word of promise adioined to them the Lord promising in his word that by those signes he would offer, apply, seale vp and confirme grace in the righ vsers of them.
Ceremonies as Signs of the Messiah to come, and Sacraments as Seals of the righteousness by faith having the word of promise adjoined to them the Lord promising in his word that by those Signs he would offer, apply, seal up and confirm grace in the Right users of them.
so there is a maine difference between them & our sacraments, for so they are onely resemblances of things to come hauing no word of promise annexed vnto them as our sacraments haue,
so there is a main difference between them & our Sacraments, for so they Are only resemblances of things to come having no word of promise annexed unto them as our Sacraments have,
but as they were sacraments, so there is no essentiall differenee betweene them and our sacraments, they did signifie and seale vp the same grace and righteousnesse to saluation and life eternall, that ours doe,
but as they were Sacraments, so there is no essential differenee between them and our Sacraments, they did signify and seal up the same grace and righteousness to salvation and life Eternal, that ours do,
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therefore the Apostle calles circumcision the seale of the righteousnesse of the fayth, which Abraham had when he was vncircumcised, Rom. 4.11.1. Corinth. 10.3.4.
Therefore the Apostle calls circumcision the seal of the righteousness of the faith, which Abraham had when he was uncircumcised, Rom. 4.11.1. Corinth. 10.3.4.
for they dranke of the same spirituall rock, that we do in our Sacraments (namely) Christ and so in substance there is noe difference between their sacraments and ours,
for they drank of the same spiritual rock, that we do in our Sacraments (namely) christ and so in substance there is no difference between their Sacraments and ours,
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and the measure of grace more ample, so also by the sacraments of the newe Testament is the grace of Christ more plainely and fully and plentifully offered and dispersed then by the sacraments of the old testament.
and the measure of grace more ample, so also by the Sacraments of the new Testament is the grace of christ more plainly and Fully and plentifully offered and dispersed then by the Sacraments of the old Testament.
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as it was before his comming in the flesh, is it nowe more fully and plainely and plentifully offered vnto vs in the preaching of the Gospell, and administration of the Sacraments;
as it was before his coming in the Flesh, is it now more Fully and plainly and plentifully offered unto us in the preaching of the Gospel, and administration of the Sacraments;
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And what is the cause? Surely, that is one cause which our Sauiour hath giuen Ioh. 3.19. we loue dowes rather then the substance, wee are so wedded to the vanishing pleasures and fading profites of this world, which are but shadowes that wee cannot see, much lesse affect the true substance of grace in Christ.
And what is the cause? Surely, that is one cause which our Saviour hath given John 3.19. we love dowes rather then the substance, we Are so wedded to the vanishing pleasures and fading profits of this world, which Are but shadows that we cannot see, much less affect the true substance of grace in christ.
and men loue darkenesse rather then light, so certainely wee may iustly feare, that this will bee to our deeper condemnation, that the truth and substance of the old shadowes is come into the world,
and men love darkness rather then Light, so Certainly we may justly Fear, that this will be to our Deeper condemnation, that the truth and substance of the old shadows is come into the world,
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One thing more we may hence gather, in that the Apostle sayth, that Christ in respect of the legall ceremonies is the trueth and substance of them, wee may conclude that all sacrifices propitiatory are nowe ended in Christ, they are now needles,
One thing more we may hence gather, in that the Apostle say, that christ in respect of the Legal ceremonies is the truth and substance of them, we may conclude that all Sacrifices propitiatory Are now ended in christ, they Are now needles,
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yea, they are pernicious, because Christ his perfect sacrifice is succeeded in stead of all legall sacrifices, they being weake and insufficient to take away sinne, Christ by his one offering hath made perfect them that are sanctified,
yea, they Are pernicious, Because christ his perfect sacrifice is succeeded in stead of all Legal Sacrifices, they being weak and insufficient to take away sin, christ by his one offering hath made perfect them that Are sanctified,
and this discouereth to vs, that the popish sacrifice of the masse, which the Papists hold to be a propitiatory sacrifice for the quicke and dead, is a most abhominable idoll, they please themselues in the shadow when they may haue the true substance,
and this Discovereth to us, that the popish sacrifice of the mass, which the Papists hold to be a propitiatory sacrifice for the quick and dead, is a most abominable idol, they please themselves in the shadow when they may have the true substance,
for they teach that Christ is still offered vnder the formes of bread and wine, after an vnbloudy manner, which a is most grosse, senceles and dangerous heresie.
for they teach that christ is still offered under the forms of bred and wine, After an unbloody manner, which a is most gross, senseless and dangerous heresy.
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and drawing away from the truth fetched from philosophia, and the vaine speculation of certaine Enthusiasts (that is) such as pretended heauenly visions and reuelations,
and drawing away from the truth fetched from philosophia, and the vain speculation of certain Enthusiasts (that is) such as pretended heavenly visions and revelations,
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Now the Apostles maner of dealing against this is as it was before ver. 16. (namely) by way of dehortation, that the Colossians should not suffer any to corrupt them with the religion or worship of Angels, that is the generall matter of this verse.
Now the Apostles manner of dealing against this is as it was before ver. 16. (namely) by Way of dehortation, that the colossians should not suffer any to corrupt them with the Religion or worship of Angels, that is the general matter of this verse.
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The disswasion is in these words (let no man at his pleasure beare ouer you by humblenesse of mind and worshipping of Angels) wherein is laid before vs.
The dissuasion is in these words (let no man At his pleasure bear over you by humbleness of mind and worshipping of Angels) wherein is laid before us
which is amplified by the meanes vsed to perswade thereunto (namely) humblenesse of minde (by humblenesse of minde) for so (as I take it) those two things are to be conceiued and distinguished in the purpose of the Apostle.
which is amplified by the means used to persuade thereunto (namely) humbleness of mind (by humbleness of mind) for so (as I take it) those two things Are to be conceived and distinguished in the purpose of the Apostle.
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Secondly, by the roote and efficient cause of that (namely) the vaine pride of their carnall minds in the last words, rashly puffed vp with fleshly minde.
Secondly, by the root and efficient cause of that (namely) the vain pride of their carnal minds in the last words, rashly puffed up with fleshly mind.
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First, that such worship is most dangerous, if they should embrace it, it would bee a meanes to drawe them from Christ, to defraude them of their price,
First, that such worship is most dangerous, if they should embrace it, it would be a means to draw them from christ, to defraud them of their price,
Secondly, that such worship is not built on any good ground, but thrust out from the vaine speculation of men taking on them the knowledge of things they neuer saw,
Secondly, that such worship is not built on any good ground, but thrust out from the vain speculation of men taking on them the knowledge of things they never saw,
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and worshipping of Angels) Wee finde but one word in the originall, heere translated (beare rule ouer you) and for the vnderstanding of it, we must know that the heathens in their games and publike exercises of wrestling, and the like;
and worshipping of Angels) we find but one word in the original, Here translated (bear Rule over you) and for the understanding of it, we must know that the Heathens in their games and public exercises of wrestling, and the like;
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Now the word heere vsed is Metaphoricall, and it is taken from the corrupt and vniust dealing of such vmpires, who no doubt sometimes defrauded them of the prise, that deserued it.
Now the word Here used is Metaphorical, and it is taken from the corrupt and unjust dealing of such umpires, who no doubt sometime defrauded them of the prize, that deserved it.
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From such vniust dealing of such vmpires is the word heere borrowed, and it signifieth after the manner of vniust vmpires to defraude men of the prise that is due to them:
From such unjust dealing of such umpires is the word Here borrowed, and it signifies After the manner of unjust umpires to defraud men of the prize that is due to them:
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and thorow him (at his pleasure) that is, according to his owne lust, without any reason at all (by humblenesse of minde) the meaning of it is not, by true humblenesse of minde,
and thorough him (At his pleasure) that is, according to his own lust, without any reason At all (by humbleness of mind) the meaning of it is not, by true humbleness of mind,
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but by a counterfet shew of it, vnder a colour of humblenesse of minde (and worshipping of Angels) the words are (religion of angels) and the meaning is, by religious adoration,
but by a counterfeit show of it, under a colour of humbleness of mind (and worshipping of Angels) the words Are (Religion of Angels) and the meaning is, by religious adoration,
Now first, obserue we heere that the Apostle was not content with his former disswasion, Verse 16. Let no man therefore condemne you in meat and drinke,
Now First, observe we Here that the Apostle was not content with his former dissuasion, Verse 16. Let no man Therefore condemn you in meat and drink,
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That Satan hath many faire coloured meanes to corrupt religion, if he cannot by one subtilty preuaile to ouerthrow or corrupt the true faith of Christians, he can and will vse another;
That Satan hath many fair coloured means to corrupt Religion, if he cannot by one subtlety prevail to overthrow or corrupt the true faith of Christians, he can and will use Another;
wee must not onely be armed against the coloured craft and subtiltilty of the Papists, labouring to corrupt vs with a shew of Scripture, by addition, detraction or some absurde glosse, misinterpreted by glorious titles of vnity and vniuersality by lying sig es and wonders,
we must not only be armed against the coloured craft and subtiltilty of the Papists, labouring to corrupt us with a show of Scripture, by addition, detraction or Some absurd gloss, Misinterpreted by glorious titles of unity and universality by lying sig es and wonders,
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and profound learning, tendring to vs strong points of doctrine, and dangerous errors, some there be that in this respect are deluded and much deceiued, let them remember what they read, Reuel. 2.24. profounditie and depth of learning abused to broach error, is the very deepenes of satan.
and profound learning, tendering to us strong points of Doctrine, and dangerous errors, Some there be that in this respect Are deluded and much deceived, let them Remember what they read, Revel. 2.24. profundity and depth of learning abused to broach error, is the very deepens of satan.
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The next thing we are to obserue in this diswasion is, that the Apostle saith not, Let no man seduce you by bearing rule ouer you by humblenesse of minde,
The next thing we Are to observe in this dissuasion is, that the Apostle Says not, Let no man seduce you by bearing Rule over you by humbleness of mind,
and worshipping of Angels, but he sets out such seducement with the danger of it, that it is like to proue a defrauding of them of the prise of eternall life, let no man defraude you of the prise of eternall life and saluation due vnto him, in, and through Christ.
and worshipping of Angels, but he sets out such seducement with the danger of it, that it is like to prove a defrauding of them of the prize of Eternal life, let no man defraud you of the prize of Eternal life and salvation due unto him, in, and through christ.
Hence are we taught how dangerous a thing it is to bee seduced and drawne away to any fundamentall error, such as is the inuocation and worship of Angels:
Hence Are we taught how dangerous a thing it is to be seduced and drawn away to any fundamental error, such as is the invocation and worship of Angels:
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and doth ouerturne any truth necessary to be beleeued to saluation, as the vnity of the Godhead, the trinity of persons, that Iesus Christ is the onely Sauiour of all Gods chosen, that we are redeemed by him, that we are iustified in the sight of God by faith, without workes, and such like.
and does overturn any truth necessary to be believed to salvation, as the unity of the Godhead, the trinity of Persons, that Iesus christ is the only Saviour of all God's chosen, that we Are redeemed by him, that we Are justified in the sighed of God by faith, without works, and such like.
Secondly, I say not, that such an one as is seduced and drawne away, shall neuer come to life and saluation, but that he is in danger to lose eternall life,
Secondly, I say not, that such an one as is seduced and drawn away, shall never come to life and salvation, but that he is in danger to loose Eternal life,
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Thus then conceiue we the doctrine, that he that is drawne away to any errour, ouerturning the truth necessary to be knowne and beleeued to saluation, is in great danger to lose eternall life,
Thus then conceive we the Doctrine, that he that is drawn away to any error, overturning the truth necessary to be known and believed to salvation, is in great danger to loose Eternal life,
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and then hee shuts himselfe out from all possibilitie of saluation. The Apostle saith, Gal. 5.4. Yee are abolished from Christ, whosoeuer are iustified by the Law, yee are fallen from grace.
and then he shuts himself out from all possibility of salvation. The Apostle Says, Gal. 5.4. Ye Are abolished from christ, whosoever Are justified by the Law, ye Are fallen from grace.
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The meaning is, you that are of that erronious opinion, and hold it stifly, that you are iustified by the Law, you are abolished from Christ, Christ is to you an empty and vnprofitable Christ,
The meaning is, you that Are of that erroneous opinion, and hold it stiffly, that you Are justified by the Law, you Are abolished from christ, christ is to you an empty and unprofitable christ,
And therefore it is not every erronious opinion that is damnable, but onely such as doth ouerturne some fundamentall truth necessarie to bee held to saluation,
And Therefore it is not every erroneous opinion that is damnable, but only such as does overturn Some fundamental truth necessary to be held to salvation,
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the Lord may giue vs vp to goe on, from one degree of error to an other, till we come to hold a lye in the right hand, (that is) with obstinacy continue in it, and so be damned.
the Lord may give us up to go on, from one degree of error to an other, till we come to hold a lie in the right hand, (that is) with obstinacy continue in it, and so be damned.
See then the fearefull thraldome of such as are seduced by false teachers, they beare rule ouer them at their pleasure, they leade them whither they list.
See then the fearful thraldom of such as Are seduced by false Teachers, they bear Rule over them At their pleasure, they lead them whither they list.
that false teachers carry away the simple as a prey, and vse them at their pleasure, the Apostle hath made it manifest, 2. Cor. 11.20. where he saith, The Corinthians suffered false teachers to vse them at their pleasure.
that false Teachers carry away the simple as a prey, and use them At their pleasure, the Apostle hath made it manifest, 2. Cor. 11.20. where he Says, The Corinthians suffered false Teachers to use them At their pleasure.
the whorish woman hauing entised the wanton younge man destitute of vnderstanding, it is said, hee followed her straight waies as an oxe that goeth to the slaughter,
the whorish woman having enticed the wanton young man destitute of understanding, it is said, he followed her straight ways as an ox that Goes to the slaughter,
and at their call to go whither they list to leade them? yea, are they not ready to goe with them when they will haue them, sometimes (which is able make any honest hart to to bleed) from the Church to the Tauerne, are there not such in the world? it is too euident, there bee too many.
and At their call to go whither they list to lead them? yea, Are they not ready to go with them when they will have them, sometime (which is able make any honest heart to to bleed) from the Church to the Tavern, Are there not such in the world? it is too evident, there be too many.
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and see, in what a miserable thraldome they are, they will say sometimes when they are dealt withall to put vp any iniurie or wrong, they will not be made fooles for any mans pleasure, such an one shall not vse them at his pleasure,
and see, in what a miserable thraldom they Are, they will say sometime when they Are dealt withal to put up any injury or wrong, they will not be made Fools for any men pleasure, such an one shall not use them At his pleasure,
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and they put it vp and say nothing, and yet they can be content that the Deuill and his instruments should leade them to lewdnesse and sinne at their pleasure;
and they put it up and say nothing, and yet they can be content that the devil and his Instruments should lead them to Lewdness and sin At their pleasure;
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so without great repentance they shall one day be his partners, and their portion shal be with him that was the first entier to sin, (that is) the Deuill and his Angels in the bottomlesse pitte of Hell.
so without great Repentance they shall one day be his partners, and their portion shall be with him that was the First entire to since, (that is) the devil and his Angels in the bottomless pit of Hell.
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One thing more is offered to our consideration from the forme of speach heere vsed (Let no man defraud you of your prise) It should haue beene spoken of before,
One thing more is offered to our consideration from the Form of speech Here used (Let not man defraud you of your prize) It should have been spoken of before,
It is this, in that the Apostle saith, Let no man defraude you of your prise, meaning by the word (prise) eternall life and saluation in, and through Christ.
It is this, in that the Apostle Says, Let no man defraud you of your prize, meaning by the word (prize) Eternal life and salvation in, and through christ.
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Hence it is euident and plaine that eternall life is proposed and set before vs as a prise, it is made knowne to vs in the Scripture, to bee as a garland,
Hence it is evident and plain that Eternal life is proposed and Set before us as a prize, it is made known to us in the Scripture, to be as a garland,
but in respect of his owne free promise in Christ, hauing bound himselfe by his his promise to giue them the rewarde of eternall life, hee is iust in performance of the same.
but in respect of his own free promise in christ, having bound himself by his his promise to give them the reward of Eternal life, he is just in performance of the same.
but we for an incorruptible crowne, (that is) for an incorruptible crowne of life and saluation, Phil. 3.14. saith the Apostle, I follow hard toward the marke, for the prise of the high calling of God in Iesus Christ (that is) to that heauenly glory, to which God cals all his elect in Christ.
but we for an incorruptible crown, (that is) for an incorruptible crown of life and salvation, Philip 3.14. Says the Apostle, I follow hard towards the mark, for the prize of the high calling of God in Iesus christ (that is) to that heavenly glory, to which God calls all his elect in christ.
because it is deserued, but because it is giuen as a reward after we are come to the ende of our race after wee haue runne the race that is set before vs in this life, keeping faith and a good conscience,
Because it is deserved, but Because it is given as a reward After we Are come to the end of our raze After we have run the raze that is Set before us in this life, keeping faith and a good conscience,
and in that respect it is said, to be a prise, or a crowne, as the Apostle shewes plainely, 2. Tim. 4.7.8. I haue fought a good fight, and haue finished my course, I haue kept the faith:
and in that respect it is said, to be a prize, or a crown, as the Apostle shows plainly, 2. Tim. 4.7.8. I have fought a good fight, and have finished my course, I have kept the faith:
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and then in the eighth verse he subioyns, hencefoorth is layd vp for me the crowne of righteousnesse, which the Lord the righteous iudge shall giue me at that day:
and then in the eighth verse he subjoins, henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me At that day:
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and bring foorth good fruites of holinesse and righteousnesse, the reward of eternall life, and in performing this promise of his, he is heere sayd to bee iust,
and bring forth good fruits of holiness and righteousness, the reward of Eternal life, and in performing this promise of his, he is Here said to be just,
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And this being so, hence it followeth that wee may lawfully haue respect vnto it in dooing good, it is warrantable by the worde of God to haue an eye vpon the promised reward in performance of good duties,
And this being so, hence it follows that we may lawfully have respect unto it in doing good, it is warrantable by the word of God to have an eye upon the promised reward in performance of good duties,
for if it bee lawfull to abstaine from sinne for feare of eternall punishment in hell, (as it is) we are so taught, Matth. 10.28. then it is also lawfull to doe good, with respect of eternall reward, the Papists they charge vs to teach that men may not doe good with respect to any reward;
for if it be lawful to abstain from sin for Fear of Eternal punishment in hell, (as it is) we Are so taught, Matthew 10.28. then it is also lawful to do good, with respect of Eternal reward, the Papists they charge us to teach that men may not do good with respect to any reward;
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but they slander vs it is our constant doctrine, that wee may yet, vnderstand wee this doctrine aright, wee may in doing good haue respect vnto the recompence of reward,
but they slander us it is our constant Doctrine, that we may yet, understand we this Doctrine aright, we may in doing good have respect unto the recompense of reward,
so as wee doe it not onely or principally in that respect, in doing good wee are chiefely to minde and respect Gods glory, and the discharge of our duty,
so as we do it not only or principally in that respect, in doing good we Are chiefly to mind and respect God's glory, and the discharge of our duty,
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then our duty is euer to haue our eye vppon it, wee are euer to fixe our eyes, I meane, the eyes of our mindes vpon that crowne of glory and blisse that is prepared for all them that loue the appearance of Christ:
then our duty is ever to have our eye upon it, we Are ever to fix our eyes, I mean, the eyes of our minds upon that crown of glory and bliss that is prepared for all them that love the appearance of christ:
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& this is a duty of excellent vse, it wil make vs run with patience and comfort the race, that is set before vs and make vs hold out and perseuere in the feare of God amidst the trobles & miseries of this life:
& this is a duty of excellent use, it will make us run with patience and Comfort the raze, that is Set before us and make us hold out and persevere in the Fear of God amid the Troubles & misery's of this life:
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yea, in the midst of many violent assaults & temptations of Satan. It is sayd, Heb. 11.26. That Moses esteemed the rebuke of Christ greater riches then the treasures of Aegypt:
yea, in the midst of many violent assaults & temptations of Satan. It is said, Hebrew 11.26. That Moses esteemed the rebuke of christ greater riches then the treasures of Egypt:
and why? for the ioy that was set before him, so certainely, such as are the members of Christ, looking vp to the ioy & glory that after a while they shall enioy, it will make them endure with patience any crosse,
and why? for the joy that was Set before him, so Certainly, such as Are the members of christ, looking up to the joy & glory that After a while they shall enjoy, it will make them endure with patience any cross,
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and giue them leaue to speake and still hold on their holy course with a right foot in the race towards heauen, let vs therefore euer remember to lift vp the eyes of our mindes,
and give them leave to speak and still hold on their holy course with a right foot in the raze towards heaven, let us Therefore ever Remember to lift up the eyes of our minds,
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well, let such as with Demas embrace this present world, and are euer poring on the things of it, know, that it is a thousand to one, that the sight of eternall glory shall then faile them,
well, let such as with Demas embrace this present world, and Are ever poring on the things of it, know, that it is a thousand to one, that the sighed of Eternal glory shall then fail them,
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The next thing wee are led to consider by the order of this disswasion, is the meanes that false teachers vsed to perswade to the worship of Angels, which was the counterfet shew and colour of humility for so wee expounded those words (by humblenesse of minde) which may be further explained thus.
The next thing we Are led to Consider by the order of this dissuasion, is the means that false Teachers used to persuade to the worship of Angels, which was the counterfeit show and colour of humility for so we expounded those words (by humbleness of mind) which may be further explained thus.
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therefore make them your spokesmen, and intercessours to God for you, thus in all liky-hood they laboured to perswade the Colossians to the worship of Angels.
Therefore make them your spokesmen, and intercessors to God for you, thus in all liky-hood they laboured to persuade the colossians to the worship of Angels.
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Thus doe the Papists at this day, oh say they, it is boldnesse and presumption in you to goe to God in prayer, bee humble, goe to God by meanes of Saints and Angels, I note this in a word to this purpose.
Thus do the Papists At this day, o say they, it is boldness and presumption in you to go to God in prayer, be humble, go to God by means of Saints and Angels, I note this in a word to this purpose.
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for example, to consult with a witch, a sorcerer or charmer, is a thing tendered by the Diuell vnder the colour of much good and no harme at all in it;
for Exampl, to consult with a witch, a sorcerer or charmer, is a thing tendered by the devil under the colour of much good and no harm At all in it;
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and though the Lord doe suffer things to be done by such meanes, yet let vs know it is in iudgement o a greater plague, men thereby come to prosper in sinne,
and though the Lord do suffer things to be done by such means, yet let us know it is in judgement oh a greater plague, men thereby come to prosper in sin,
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and that wee mistake not the poynt, wee must know that there is a reuerence due to the good Angels (namely) a reuerence of loue, not of seruice, religious worship and seruice is onely due to God, not to any creature, Saint or Angell,
and that we mistake not the point, we must know that there is a Reverence due to the good Angels (namely) a Reverence of love, not of service, religious worship and service is only due to God, not to any creature, Saint or Angel,
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the Papists they giue diuine honour and adoration to the Angels, yea, they hold it lawfull to direct their praiers vnto them, & to make them intercessors between God & them which is a wicked superstition heer condemned by the Apostle, we are to renounce it,
the Papists they give divine honour and adoration to the Angels, yea, they hold it lawful to Direct their Prayers unto them, & to make them intercessors between God & them which is a wicked Superstition her condemned by the Apostle, we Are to renounce it,
Reasons prouing the mediation of Christ alone. First, we read 1. Tim. 2.5. that Christ is the onely Mediatour betweene God and man, and therefore in his name onely are we to pray vnto God.
Reasons proving the mediation of christ alone. First, we read 1. Tim. 2.5. that christ is the only Mediator between God and man, and Therefore in his name only Are we to pray unto God.
The Papists say, Christ indeede is the onely Mediatour of redemption, but Angels an Saints are Mediators of intercession, which distinction is flat against the plaine euidence of the Scriptures. We are taught, Heb. 7.24.
The Papists say, christ indeed is the only Mediator of redemption, but Angels an Saints Are Mediators of Intercession, which distinction is flat against the plain evidence of the Scriptures. We Are taught, Hebrew 7.24.
that Chrlst hrs Priesthood is euerlasting, and one part of honor belonging to his Priesthood is to make intercession as followeth, ver. 25. & Ro. 8. the Apostle sayth in plaine wordes, that Christ sitteth at the right hand of God, to make request for vs,
that Christ hrs Priesthood is everlasting, and one part of honour belonging to his Priesthood is to make Intercession as follows, ver. 25. & Ro. 8. the Apostle say in plain words, that christ Sitteth At the right hand of God, to make request for us,
and procure vnto vs righteousnesse, life, and the fauour of God, in him onely wee come to bee the adopted sonnes and daughters of God, all the Angels in heauen are not able to procure that God should bee a father vnto vs. Therefore in Christ his name onlie are wee to pray vnto God.
and procure unto us righteousness, life, and the favour of God, in him only we come to be the adopted Sons and daughters of God, all the Angels in heaven Are not able to procure that God should be a father unto us Therefore in christ his name only Are we to pray unto God.
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It may seeme, that not onely Christ but the holy Ghost also is an intercessor betweene God and vs, Rom. 8.26.27 the Apostle saith, The Spirit it selfe maketh request for the Saints, according to the will of God.
It may seem, that not only christ but the holy Ghost also is an intercessor between God and us, Rom. 8.26.27 the Apostle Says, The Spirit it self makes request for the Saints, according to the will of God.
To this I answer, that the meaning of the Apostle is, that the spirit of God doth breath into our hearts such motions whereby we call on God earnestly,
To this I answer, that the meaning of the Apostle is, that the Spirit of God does breath into our hearts such motions whereby we call on God earnestly,
euen with sighes and grones which cannot be expressed, for wee must not think that the spirit doth sigh but doth inspire into vs such motions whereby wee call on GOD with sighes and groanes.
even with sighs and groans which cannot be expressed, for we must not think that the Spirit does sighs but does inspire into us such motions whereby we call on GOD with sighs and groans.
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Againe, we are to marke, verse the 27. it is said that the spirit makes request for the Saints according to the will of God, the meaning is, he teacheth men to pray, according to Gods will;
Again, we Are to mark, verse the 27. it is said that the Spirit makes request for the Saints according to the will of God, the meaning is, he Teaches men to pray, according to God's will;
And first, they are described by their boldnesse, that they durst boldly take on them the knowledge of things which they had neuer seene expressed in these words, Aduancing himselfe in those things which he neuer saw.
And First, they Are described by their boldness, that they durst boldly take on them the knowledge of things which they had never seen expressed in these words, Advancing himself in those things which he never saw.
the word translated (aduancing) doth properly signifie boldly, setting his foot vpon an other mans possession, without al right and title, thrusting himselfe into the possession of that belongs not vnto him, the meaning is after the manner of an intruder thrusting himselfe into the knowledge,
the word translated (advancing) does properly signify boldly, setting his foot upon an other men possession, without all right and title, thrusting himself into the possession of that belongs not unto him, the meaning is After the manner of an intruder thrusting himself into the knowledge,
but I hold it not needfull to stand on that point, I will rather speake of the generall conclusion offered from this part of the description of false teachers, that they were such as did aduance themselues in things they neuer saw.
but I hold it not needful to stand on that point, I will rather speak of the general conclusion offered from this part of the description of false Teachers, that they were such as did advance themselves in things they never saw.
nor learned out of the written word of God, he is such an one as the Lord speakes of, Ezek. 13.3. That followeth his owne spirit, and hath seene nothing (that is) hath had nothing reuealed to him from the Lord.
nor learned out of the written word of God, he is such an one as the Lord speaks of, Ezekiel 13.3. That follows his own Spirit, and hath seen nothing (that is) hath had nothing revealed to him from the Lord.
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but not to stand long on this, the teachers among the Papists at this day, doe sufficientlie cleare this to be a trueth, they dare take on them the knowledge of many things not reuealed:
but not to stand long on this, the Teachers among the Papists At this day, do sufficiently clear this to be a truth, they Dare take on them the knowledge of many things not revealed:
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as doe the giddie headed Monkes among the Papists, and also, the swelling Enthusiastes such as pretend priuate illumination of the spirit, such as take on them the knowledge of some things without the word, by priuate illumination, they also are carried with a spirit of error,
as do the giddy headed Monks among the Papists, and also, the swelling Enthusiasts such as pretend private illumination of the Spirit, such as take on them the knowledge of Some things without the word, by private illumination, they also Are carried with a Spirit of error,
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and we are to auoid them as deceiuers. Isay 8.20. to the law and to the testimony, saith the Lord, and if men speake not according to this word, it is because their is no light in them.
and we Are to avoid them as deceivers. Saiah 8.20. to the law and to the testimony, Says the Lord, and if men speak not according to this word, it is Because their is no Light in them.
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Let men therefore pretend, what light, what knowledge, or illumination they will, yet if it bee not according to the written word of God, it is no true light and illumination,
Let men Therefore pretend, what Light, what knowledge, or illumination they will, yet if it be not according to the written word of God, it is no true Light and illumination,
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Wee may easilie gather, that it is a fault to thrust our selues into the knowledge of things not reuealed, and curiosity is to be auoided, which is a bolde seeking,
we may Easily gather, that it is a fault to thrust our selves into the knowledge of things not revealed, and curiosity is to be avoided, which is a bold seeking,
and looking into things not reuealed, either in the word, or by any euent, that is, to presume to vnderstand aboue that which is meete, contrary to the rule of the Apostle, Rom. 12.3. Let no man presume to vnderstand aboue that which is meet to vnderstand, but let him vnderstand according to sobriety.
and looking into things not revealed, either in the word, or by any event, that is, to presume to understand above that which is meet, contrary to the Rule of the Apostle, Rom. 12.3. Let no man presume to understand above that which is meet to understand, but let him understand according to sobriety.
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Yea, that is to take on vs to rush on into Gods closet, and to set foote as it were into his Seuerall, euen to thrust our selues into the knowledge of his secret will, which he hath hedged in,
Yea, that is to take on us to rush on into God's closet, and to Set foot as it were into his Several, even to thrust our selves into the knowledge of his secret will, which he hath hedged in,
and kept seuerall to himself and will not haue vs thrust our selues into the searching of it, Deut. 29.29. The secret things belong to the Lord our God, they are his peculiar;
and kept several to himself and will not have us thrust our selves into the searching of it, Deuteronomy 29.29. The secret things belong to the Lord our God, they Are his peculiar;
When they would needes know, whether hee would at that time restore the kingdome to Israel? They receiued answer with a checke, it is not for you to know the times or the seasons, which the Father hath put in his owne power.
When they would needs know, whither he would At that time restore the Kingdom to Israel? They received answer with a check, it is not for you to know the times or the seasons, which the Father hath put in his own power.
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When Peter asked, Lord what shall this man doe, Ioh. 21.21. he was answered with a short reproofe, verse 22. If I will that he tarrie till I come, what is that to thee, meddle not thou with that.
When Peter asked, Lord what shall this man do, John 21.21. he was answered with a short reproof, verse 22. If I will that he tarry till I come, what is that to thee, meddle not thou with that.
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yea it is a fault to thrust our selues into such things as breede questions, rather then godly edifying, the Apostle condemnes it, 1. Tim. 14. Giue not heede to fables and genealogies which are endlesse,
yea it is a fault to thrust our selves into such things as breed questions, rather then godly edifying, the Apostle condemns it, 1. Tim. 14. Give not heed to fables and genealogies which Are endless,
and things of no moment, and so the Lord many times in his iust iudgement giues vp such persons to the vanitie of their mindes and suffers them to ioine hands with Brownists, Familists,
and things of no moment, and so the Lord many times in his just judgement gives up such Persons to the vanity of their minds and suffers them to join hands with Brownists, Familists,
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They would be Doctors of the Law, and yet vnderstand not what they speake, neither whereof they affirme they would make the world beleeue they know more then other men,
They would be Doctors of the Law, and yet understand not what they speak, neither whereof they affirm they would make the world believe they know more then other men,
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well let vs labour by all good meanes to know matters of faith and good conscience. (I speake not against diligent searchers into the word of God,) but let vs auoide all matter of curious and needlesse questions,
well let us labour by all good means to know matters of faith and good conscience. (I speak not against diligent searchers into the word of God,) but let us avoid all matter of curious and needless questions,
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heere is indeed matter of search and enquiry, and heerein we shall find matter enough to busie our heads, to exercise our wits and so spend the best reach of our vnderstandings vpon.
Here is indeed matter of search and enquiry, and herein we shall find matter enough to busy our Heads, to exercise our wits and so spend the best reach of our understandings upon.
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Before I leaue this point, I thinke it needefull to remooue an imputation that is throwne vpon vs by the Papists, they bend the force of this doctrine against vs on this manner, say they, you may be iustly charged to bee such,
Before I leave this point, I think it needful to remove an imputation that is thrown upon us by the Papists, they bend the force of this Doctrine against us on this manner, say they, you may be justly charged to be such,
and giue charge to some to make it knowne to that City, shall wee say that any hauing authority to publish the Kings pleasure, doth mistake the matter in so doing,
and give charge to Some to make it known to that city, shall we say that any having Authority to publish the Kings pleasure, does mistake the matter in so doing,
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Now so is it in the same case, & therfore it is but a cauelling slander of the Papists, to say, that we are too curious to go beyond things reuealed, in that we take on vs to come to infallible knowledge of our own saluation:
Now so is it in the same case, & Therefore it is but a cavilling slander of the Papists, to say, that we Are too curious to go beyond things revealed, in that we take on us to come to infallible knowledge of our own salvation:
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No, no, we may, and we ought to search into it, whether we be in the state of grace and saluation or no, it is no presumption, we haue the Apostles warrant for it, 2. Cor. 13.5. Prooue your selues whether you are in the faith, examine your selues, know ye not your owne selues that Iesus Christ is in you except yee bee reprobates.
No, no, we may, and we ought to search into it, whither we be in the state of grace and salvation or no, it is no presumption, we have the Apostles warrant for it, 2. Cor. 13.5. Prove your selves whither you Are in the faith, examine your selves, know you not your own selves that Iesus christ is in you except ye bee Reprobates.
and the fruits of his grace, and finding these things thou mayest, yea, thou oughtest to bee fully perswaded of it, that thou art in the number of Gods chosen,
and the fruits of his grace, and finding these things thou Mayest, yea, thou Ought to be Fully persuaded of it, that thou art in the number of God's chosen,
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& let vs not be driuen from this duty, it is the duty of euery one thus to search whether hee bee in the state of grace and saluation or no, that finding himselfe in that state hee may reioyce with ioy vnspeakeable and glorious,
& let us not be driven from this duty, it is the duty of every one thus to search whither he be in the state of grace and salvation or no, that finding himself in that state he may rejoice with joy unspeakable and glorious,
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Come we to the words following, wherein is set foorth the roote of that boldnes that was in false teachers (namely) the vaine pride of their carnall mindes (rashly puft vp with his fleshly minde) where note wee one thing in generall.
Come we to the words following, wherein is Set forth the root of that boldness that was in false Teachers (namely) the vain pride of their carnal minds (rashly puffed up with his fleshly mind) where note we one thing in general.
Hence it is cleere, that the vaine pride and windy conceit of a carnall minde is the mother of boldnesse and presumption, it is that which makes men take on them the knowledg of things not reuealed,
Hence it is clear, that the vain pride and windy conceit of a carnal mind is the mother of boldness and presumption, it is that which makes men take on them the knowledge of things not revealed,
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yea, it is that which doth thrust men into many bold actions, what a bold part was it in Pharaoh and his hoast to follow after the Israelites into the sea? whence came it? the text is plaine, it came from a proud conceit, that they could doe what they list themselues Exod. 15.9. sayth Moses, The enemy sayd I will pursue, I will ouertake them, I will deuide the spoyle, my lust shall bee satisfied vpon them, I will drawe my sword, mine hand shall destroy them.
yea, it is that which does thrust men into many bold actions, what a bold part was it in Pharaoh and his host to follow After the Israelites into the sea? whence Come it? the text is plain, it Come from a proud conceit, that they could do what they list themselves Exod 15.9. say Moses, The enemy said I will pursue, I will overtake them, I will divide the spoil, my lust shall be satisfied upon them, I will draw my sword, mine hand shall destroy them.
and wee neede not seeke farre, for examples to this purpose wee may haue them amongest our selues, what is it (I beseech you) that makes such as liue ignorantly and wickedly, presume they shall die blessedly,
and we need not seek Far, for Examples to this purpose we may have them amongst our selves, what is it (I beseech you) that makes such as live ignorantly and wickedly, presume they shall die blessedly,
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and obtaine life and saluation? is it any other thing then a selfe conceipt and vaine imagination of a strong faith? and whatsoeuer Preachers say to the contrary, that they are in a damnable case,
and obtain life and salvation? is it any other thing then a self conceit and vain imagination of a strong faith? and whatsoever Preachers say to the contrary, that they Are in a damnable case,
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what is it that makes men many times thrust themselues into reasoning of other mens liues and actions vnknowen? is it not a proud conceit of themselues, that they are not as other men? yea, wee shall finde if wee doe obserue it, that in relating other mens knowen sinnes,
what is it that makes men many times thrust themselves into reasoning of other men's lives and actions unknown? is it not a proud conceit of themselves, that they Are not as other men? yea, we shall find if we do observe it, that in relating other men's known Sins,
Let vs know that if we would be free from presumption in any kinde it must bee by casting out pride and all selfe conceipt so long as wee keepe that within vs it will make vs presume euen vpon that for which wee haue no warrant in the worde of God, as that a blessed death shall close vp a cursed life, let vs therefore empty our selues of all pride and high conceipt of our selues,
Let us know that if we would be free from presumption in any kind it must be by casting out pride and all self conceit so long as we keep that within us it will make us presume even upon that for which we have no warrant in the word of God, as that a blessed death shall close up a cursed life, let us Therefore empty our selves of all pride and high conceit of our selves,
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thus it was with Paul Rom. 7. none are more proud & presumptuous then such as see not their owne wretchednesse, labour thou to see the cursed corruption of thine owne heart,
thus it was with Paul Rom. 7. none Are more proud & presumptuous then such as see not their own wretchedness, labour thou to see the cursed corruption of thine own heart,
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and thou shalt finde it will be a notable meanes to cure pride, and to cast out all high conceit of thy selfe and so keep thee from boldnesse and presumption.
and thou shalt find it will be a notable means to cure pride, and to cast out all high conceit of thy self and so keep thee from boldness and presumption.
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Now let vs proceede to a more speciall consideration of this part of the description of false teachers, that they were such as were (rashly puft vp with their fleshly minde) the word heere rendered (rashly) may be translated vainely, for so it doth properly signifie now that may bee vnderstood two wayes either vainely without cause or matter at all,
Now let us proceed to a more special consideration of this part of the description of false Teachers, that they were such as were (rashly puffed up with their fleshly mind) the word Here rendered (rashly) may be translated vainly, for so it does properly signify now that may be understood two ways either vainly without cause or matter At all,
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or matter at all, for which they should be proud ▪ (puft vp) this is a metaphoricall and borrowed speech, taken from a bagge or bladder blowen vppe with winde, to set out the nature of pride, which is to lift uppe the heart,
or matter At all, for which they should be proud ▪ (puffed up) this is a metaphorical and borrowed speech, taken from a bag or bladder blown up with wind, to Set out the nature of pride, which is to lift up the heart,
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and to make it swell like a bladder full of wind, and so the meaning is vainely proud (with his fleshly mind) the wordes are with the minde of his flesh, the meaning is with his carnall, corrupt and vnregenerate minde,
and to make it swell like a bladder full of wind, and so the meaning is vainly proud (with his fleshly mind) the words Are with the mind of his Flesh, the meaning is with his carnal, corrupt and unregenerate mind,
Secondly, because such are not capable of grace, for God giues grace to the humble but the proud and rich, such as in their owne conceit are full, hee sends away emptie.
Secondly, Because such Are not capable of grace, for God gives grace to the humble but the proud and rich, such as in their own conceit Are full, he sends away empty.
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Not to enlarge the poynt, but to make vse of it, is not this kinde of pride found amongst our selues are there not some who are proud of that they haue not in respect of grace, and of spirituall things;
Not to enlarge the point, but to make use of it, is not this kind of pride found among our selves Are there not Some who Are proud of that they have not in respect of grace, and of spiritual things;
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haue they hearts enflamed with a loue to Gods glory? haue they a feruent desire, that the name & glorious Gospel of Christ, may be magnified? haue they an earnest care of the good of their brethren? doth that care breake out and shew it selfe in actions tending to that purpose? for these be infallible marks of true & liuely faith;
have they hearts inflamed with a love to God's glory? have they a fervent desire, that the name & glorious Gospel of christ, may be magnified? have they an earnest care of the good of their brothers? does that care break out and show it self in actions tending to that purpose? for these be infallible marks of true & lively faith;
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as whē we haue a measure of knowledg & grace? I answer no, thogh doubtles th'other kind of pride be more hatefull, a poor man proud is most odious,
as when we have a measure of knowledge & grace? I answer no, though doubtless The other kind of pride be more hateful, a poor man proud is most odious,
and that we may yet further see the vglinesse of this sinne, and so be brought to an vtter dislike and detestation of it, consider we both the causes of it and the fruits of it, without question, the father of it is the Diuell,
and that we may yet further see the ugliness of this sin, and so be brought to an utter dislike and detestation of it, Consider we both the Causes of it and the fruits of it, without question, the father of it is the devil,
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but affected and wilfull ignorance, for if we did not wilfully shut our eyes hauing any grace giuen vs, we could not chuse but see that grace to be a free gift,
but affected and wilful ignorance, for if we did not wilfully shut our eyes having any grace given us, we could not choose but see that grace to be a free gift,
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euen to the scorne and contempt of others, it is as a dead flie in the boxe of the sweet oyntment of grace, Eccles. 10.1. a proud person will neuer bend downe to be seruiceable to any, hee admits no familiarity with any, pride separates men from their brethren, 1. Cor. 4.7.
even to the scorn and contempt of Others, it is as a dead fly in the box of the sweet ointment of grace, Eccles. 10.1. a proud person will never bend down to be serviceable to any, he admits no familiarity with any, pride separates men from their brothers, 1. Cor. 4.7.
and therefore was it truly said, Pro. 16.18. pride goes before destruction, and an high minde before the fall, it is an immediate fore-runner of destruction.
and Therefore was it truly said, Pro 16.18. pride Goes before destruction, and an high mind before the fallen, it is an immediate forerunner of destruction.
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and a prouoking of the Lord to wrath, and that after a speciall manner to our downefall and destruction, Let vs take heede wee bee not put off, either with a conceit of that is not in vs, that wee haue faith when wee haue none,
and a provoking of the Lord to wrath, and that After a special manner to our downfall and destruction, Let us take heed we be not put off, either with a conceit of that is not in us, that we have faith when we have none,
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euen from the corruption of the heart and minde, Habak. 2.4. the Lord sayth in plaine termes, he that lifteth vp himselfe, or he that is puft vp, his minde is not right in him, his pride comes from the corruption of his minde;
even from the corruption of the heart and mind, Habak. 2.4. the Lord say in plain terms, he that lifts up himself, or he that is puffed up, his mind is not right in him, his pride comes from the corruption of his mind;
Dauid cleering himselfe of pride and of ambition, and protesting his humility before the Lord, Psal. 131.1. sayth, first of all, Lord mine heart is not haughty, and then, neither are mine eyes lofty;
David clearing himself of pride and of ambition, and protesting his humility before the Lord, Psalm 131.1. say, First of all, Lord mine heart is not haughty, and then, neither Are mine eyes lofty;
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neither haue I walked in great matters, and hid from mee, giuing to vnderstand that the cause of pride is haughtinesse of heart, from the haughty heart come proud lookes and lofty eyes;
neither have I walked in great matters, and hid from me, giving to understand that the cause of pride is haughtiness of heart, from the haughty heart come proud looks and lofty eyes;
This then (for the vse of it) must teach vs not to suffer our hearts to settle and seate themselues on the good things we haue either of body or minde,
This then (for the use of it) must teach us not to suffer our hearts to settle and seat themselves on the good things we have either of body or mind,
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but remember whence they haue power to effect our purpose, and to doe vs good, euen from the hand that gaue them? to make golde our hope, as Iob speakes, Iob. 31.24.
but Remember whence they have power to Effect our purpose, and to do us good, even from the hand that gave them? to make gold our hope, as Job speaks, Job 31.24.
let it therfore worke on all theit harts, whom the Lord hath preferd aboue others in respect of any condition or ability, such as haue any gift of God either inward or outward, be it riches or whatsoeuer it is, suffer not thine heart to dwell vpon it,
let it Therefore work on all theit hearts, whom the Lord hath preferred above Others in respect of any condition or ability, such as have any gift of God either inward or outward, be it riches or whatsoever it is, suffer not thine heart to dwell upon it,
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First, consider the weakenesse and wants euen of the best gifts themselues, how vnable they are they are to accomplish our desires vnlesse a stronger power,
First, Consider the weakness and Wants even of the best Gifts themselves, how unable they Are they Are to accomplish our Desires unless a Stronger power,
The due consideration of these two things will be an excellent meanes to keep our hearts from swelling in respect of any gift of God bestowed vpon vs. One thing more is offered to our consideration from these words rashly puft vp with his fleshly minde.
The due consideration of these two things will be an excellent means to keep our hearts from swelling in respect of any gift of God bestowed upon us One thing more is offered to our consideration from these words rashly puffed up with his fleshly mind.
Hence it followeth directly, that the word (fleshly) in Scripture signifies more than sensuality, it is put many times in Scripture to signifie the corruption of the chiefe faculties of the soule, euen of the mind and conscience,
Hence it follows directly, that the word (fleshly) in Scripture signifies more than sensuality, it is put many times in Scripture to signify the corruption of the chief faculties of the soul, even of the mind and conscience,
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Which must needes be vnderstood of the very best part of the soule, wherein wisedome is seated, and Gal 5.20. the Apostle reckons heresie, which is an errour of the minde and vnderstanding among the workes of the flesh & heerupon one speakes thus;
Which must needs be understood of the very best part of the soul, wherein Wisdom is seated, and Gall 5.20. the Apostle reckons heresy, which is an error of the mind and understanding among the works of the Flesh & hereupon one speaks thus;
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for he saith, enmity, contention, emulation, enuy, are workes of the flesh, the head and fountaine whereof is pride, which raignes in the Diuell though he haue no flesh.
for he Says, enmity, contention, emulation, envy, Are works of the Flesh, the head and fountain whereof is pride, which reigns in the devil though he have no Flesh.
Yea, let vs especially labour, for the renouation of our mindes, the darkenesse and ignorance in the mind brings foorth nothing but sinne, in all the powers of the soule,
Yea, let us especially labour, for the renovation of our minds, the darkness and ignorance in the mind brings forth nothing but sin, in all the Powers of the soul,
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and as before the fall the minde retayned the cheife part of the image of God, so nowe beeing corrupted it is most corrupt and the greater naturall giftes of minde wee haue,
and as before the fallen the mind retained the chief part of the image of God, so now being corrupted it is most corrupt and the greater natural Gifts of mind we have,
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and he further sets them out to be such, as did not truely acknowledge, nor cleaue to Christ the head of his Church, in the first words (And holdeth not the head) and hauing made mention of Christ vnder the word of similitude (head) hee then descendeth into a description of Christ,
and he further sets them out to be such, as did not truly acknowledge, nor cleave to christ the head of his Church, in the First words (And holds not the head) and having made mention of christ under the word of similitude (head) he then Descendeth into a description of christ,
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and to euery member of it, (we taking these words together) whereof all the body increseth, as indeed they are to bee taken in the purpose of the Apostle, the words betweene them (furnished and knit together by ioints and bands) are a declaration of the quality and condition of that body to which Christ as an head giues life and growth, that it is a body furnished and knit together by ioints and bands,
and to every member of it, (we taking these words together) whereof all the body increaseth, as indeed they Are to be taken in the purpose of the Apostle, the words between them (furnished and knit together by Joints and bans) Are a declaration of the quality and condition of that body to which christ as an head gives life and growth, that it is a body furnished and knit together by Joints and bans,
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Whereof all the body thus qualified (namely) furnished and knit together by ioints and bands increaseth, in the last words is specified what kinde of growth and increase it is, that Christ as an head giues to the body his Church, (namely) a diuine and spirituall increase, (increaseth with the increasing of God.
Whereof all the body thus qualified (namely) furnished and knit together by Joints and bans increases, in the last words is specified what kind of growth and increase it is, that christ as an head gives to the body his Church, (namely) a divine and spiritual increase, (increases with the increasing of God.
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Come wee to the words of this verse, as they are laid downe by the Apostle, And holdeth not the head (that is) acknowlegeth not the head, nor cleaueth to it in his doctrine for the Apostle heere speakes of false teachers, such as sought to bring in false doctrine of the worship of Angels,
Come we to the words of this verse, as they Are laid down by the Apostle, And holds not the head (that is) acknowledgeth not the head, nor cleaveth to it in his Doctrine for the Apostle Here speaks of false Teachers, such as sought to bring in false Doctrine of the worship of Angels,
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and his meaning is, that they in that their doctrine did not acknowledge nor cleaue (as they ought) to the head, (that is) to Christ, who is as an head to his Church:
and his meaning is, that they in that their Doctrine did not acknowledge nor cleave (as they ought) to the head, (that is) to christ, who is as an head to his Church:
they did not acknowledge Christ to bee the onely head, and cleaue to him as the onely head of the Church ' (whereof) the originall words signifie not (of which) with a reference to the word (head) they are not NONLATINALPHABET,
they did not acknowledge christ to be the only head, and cleave to him as the only head of the Church ' (whereof) the original words signify not (of which) with a Referente to the word (head) they Are not,
but NONLATINALPHABET of whom with relation to Christ (all) (that is) the whole body (namely) the Church, which is an one body consisting of many members conioined in one body.
but of whom with Relation to christ (all) (that is) the Whole body (namely) the Church, which is an one body consisting of many members conjoined in one body.
As if the Apostle had said, And doth not in his doctrine acknowledge nor cleaue to Christ as the only head of his Church of whom the whole Church as one entire body increaseth.
As if the Apostle had said, And does not in his Doctrine acknowledge nor cleave to christ as the only head of his Church of whom the Whole Church as one entire body increases.
Let then the Papists say what they will in defence of their inuocation of Angels and Saints, they cannot possible auoide the euidence of this text of the Apostle conuincing them in respect of that to bee such as hold not Christ the head of his Church.
Let then the Papists say what they will in defence of their invocation of Angels and Saints, they cannot possible avoid the evidence of this text of the Apostle convincing them in respect of that to be such as hold not christ the head of his Church.
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and this comparison is often vsed in Scripture, to set out the relation and vnion that is betwixt Christ and his Church, Ephe. 1.22. the Apostle saith, God appointed Christ to be the head of his Church, which is his body.
and this comparison is often used in Scripture, to Set out the Relation and Union that is betwixt christ and his Church, Ephes 1.22. the Apostle Says, God appointed christ to be the head of his Church, which is his body.
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Know we first that there beeing two natures in Christ, his diuine and humane, Christ is the head to his Church, in respect of both, euen whole Christ God and man;
Know we First that there being two nature's in christ, his divine and humane, christ is the head to his Church, in respect of both, even Whole christ God and man;
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for he is so the head, as he is the Sauiour of his Church ▪ These two are conioined by the Apostle, Ephes. 5.23. Christ is the head of his Church and the same is the Sauiour of his body.
for he is so the head, as he is the Saviour of his Church ▪ These two Are conjoined by the Apostle, Ephesians 5.23. christ is the head of his Church and the same is the Saviour of his body.
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Thus then stand we this truth, that Christ both God and man in respect of both his natures after a spiritual manner is knit to all the elect of God, called, iustified,
Thus then stand we this truth, that christ both God and man in respect of both his nature's After a spiritual manner is knit to all the elect of God, called, justified,
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and what Christ did as mediator God and man by the couenant of grace, is truly imputed to them that are one with him, by the bond of his spirit and true faith:
and what christ did as Mediator God and man by the Covenant of grace, is truly imputed to them that Are one with him, by the bound of his Spirit and true faith:
let vs acknowledge and embrace it, as grounded on that neere vnion that is beweene Christ and his members we being so neerely conioind to Christ, that we are of his flesh and bones,
let us acknowledge and embrace it, as grounded on that near Union that is beweene christ and his members we being so nearly conjoined to christ, that we Are of his Flesh and bones,
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himselfe hath said it, that when they are hungrie, thirstie, a stranger, naked, sicke, and in prison, he is hungry, thirstie, a stranger, naked, sicke, and in prison, Mat. 25.35.36. Act 9.3.
himself hath said it, that when they Are hungry, thirsty, a stranger, naked, sick, and in prison, he is hungry, thirsty, a stranger, naked, sick, and in prison, Mathew 25.35.36. Act 9.3.
Yet consider, besides these things that thy sufferings and afflictions reach vp to Christ thine head and thou shalt finde it will be a notable meanes to lift vp thy fainting heart in thy greatest affliction;
Yet Consider, beside these things that thy sufferings and afflictions reach up to christ thine head and thou shalt find it will be a notable means to lift up thy fainting heart in thy greatest affliction;
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and shall Christ to whom all power is giuen, in heauen, and in earth, suffer himselfe long to be pinched in any one of his members? certainelie no, he will not, we haue not an high priest that cannot bee touched with the feeling of our infirmities, Heb. 4.15. He hath had experience of them, and therefore will, after we haue suffered a little season, appeare to our comfort, Reuel. 6.11. Let vs then reioice, saith Peter, 1. Epist. 4.13.
and shall christ to whom all power is given, in heaven, and in earth, suffer himself long to be pinched in any one of his members? Certainly no, he will not, we have not an high priest that cannot be touched with the feeling of our infirmities, Hebrew 4.15. He hath had experience of them, and Therefore will, After we have suffered a little season, appear to our Comfort, Revel. 6.11. Let us then rejoice, Says Peter, 1. Epistle 4.13.
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before they can truely conclude, that our afflictions do merit or satisfie; but this they are neuer able to doe, and therefore they build vpon the sand,
before they can truly conclude, that our afflictions do merit or satisfy; but this they Are never able to do, and Therefore they built upon the sand,
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Marke we further, the Apostle saith, holdeth not the head (wherof or of whom) with relation to Christ (for so wee expound the words) he saith, not from whom, but of whom.
Mark we further, the Apostle Says, holds not the head (whereof or of whom) with Relation to christ (for so we expound the words) he Says, not from whom, but of whom.
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Deceiue not then thy selfe, whosoeuer thou art, if thou be not of Christ, euen one with him, by the bond of his spirit, thou art not a member of Christ, and then thou art only in the common condition of all creatures, thou art no neerer heauen then the oxe or the horse as yet,
Deceive not then thy self, whosoever thou art, if thou be not of christ, even one with him, by the bound of his Spirit, thou art not a member of christ, and then thou art only in the Common condition of all creatures, thou art no nearer heaven then the ox or the horse as yet,
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for they be the creatures of Christ, as he is God and so, and if thou die in that state, thou art in farre worse case then the very toade or venemous Serpent,
for they be the creatures of christ, as he is God and so, and if thou die in that state, thou art in Far Worse case then the very toad or venomous Serpent,
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Obserue yet further, it is not to be passed ouer without obseruation that the Apostle saith, Christ is the head, of whom all the body, he saith not, of whom the body,
Observe yet further, it is not to be passed over without observation that the Apostle Says, christ is the head, of whom all the body, he Says not, of whom the body,
but euery one is required to his perfection and fulnesse: so saith the Apostle, Ephes. 1.23. He is the head to his Church which is the bodie, euen the fulnesse of him that filleth all in all things, which is an excellent sweet comfort to all true beleeuers, it may giue them assurance that they shall neuer be cut of from Christ:
but every one is required to his perfection and fullness: so Says the Apostle, Ephesians 1.23. He is the head to his Church which is the body, even the fullness of him that fills all in all things, which is an excellent sweet Comfort to all true believers, it may give them assurance that they shall never be Cut of from christ:
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This also duly considered that Christ is the head, of all that beleeue, may minister great comfort to poore wretches, such as bee of low degree in the world, on whom proud rufflers looke so bigge:
This also duly considered that christ is the head, of all that believe, may minister great Comfort to poor wretches, such as be of low degree in the world, on whom proud rufflers look so big:
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be not then cast down in respect of thy meane condition in the world, thou art despised and made the foote-stoole of proud and great ones in this world;
be not then cast down in respect of thy mean condition in the world, thou art despised and made the footstool of proud and great ones in this world;
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Now wee are to come to the quality and condition of that body to which Christ as an head giues life and growth, expressed in the next words (furnished and knit together by ioints and bonds) where the Apostle sets out the body of Christ, by two conditions.
Now we Are to come to the quality and condition of that body to which christ as an head gives life and growth, expressed in the next words (furnished and knit together by Joints and bonds) where the Apostle sets out the body of christ, by two conditions.
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Secondly, that it is a body compacted and knit together, and then he makes known the instruments or meanes whereby it is furnished and knit together (namely) by ioints and bonds.
Secondly, that it is a body compacted and knit together, and then he makes known the Instruments or means whereby it is furnished and knit together (namely) by Joints and bonds.
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as the members of the body are vnder the head, and furniture beeing a word of relation implying some thing, wherewithall a thing is furnished, it signifieth supplied or furnished with that which is answerable to the furniture, that comes from the head to the members of the naturall body (namely) to the furniture of life, sense,
as the members of the body Are under the head, and furniture being a word of Relation implying Some thing, wherewithal a thing is furnished, it signifies supplied or furnished with that which is answerable to the furniture, that comes from the head to the members of the natural body (namely) to the furniture of life, sense,
so the body of the Church is vnder fupplied from Christ the head with spirituall life, motion, abilitie and grace, both with grace of holines and regeneration,
so the body of the Church is under fupplied from christ the head with spiritual life, motion, ability and grace, both with grace of holiness and regeneration,
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& with particular grace needfull, (knit together) this refpecteth the members themselues, & the word signifieth compacted or conioyned with a most straight & indissoluble band (by ioynts & bands) the Apostle doth still continue his similitude, that as the parts of the naturall body are furnished from the head & knit both to the head,
& with particular grace needful, (knit together) this refpecteth the members themselves, & the word signifies compacted or conjoined with a most straight & indissoluble band (by Joints & bans) the Apostle does still continue his similitude, that as the parts of the natural body Are furnished from the head & knit both to the head,
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& one to another by ioints & sinewes, so is it in the mysticall body of Christ, the members of that body are furnished with grace & knit both to the head,
& one to Another by Joints & sinews, so is it in the mystical body of christ, the members of that body Are furnished with grace & knit both to the head,
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& one to another, as it were by ioints & sinews, & by ioints & bands in this place we are to vnderstand spiritual ioints & ligaments by which the furniture of grace is conuaid from Christ to his members,
& one to Another, as it were by Joints & sinews, & by Joints & bans in this place we Are to understand spiritual Joints & ligaments by which the furniture of grace is conveyed from christ to his members,
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if any man haue not the spirit of Christ, the same is not his, Ephes. 4, 4. one body one spirit, by his spirit Christ doth communicate his graces to vs, and we to our brethren.
if any man have not the Spirit of christ, the same is not his, Ephesians 4, 4. one body one Spirit, by his Spirit christ does communicate his graces to us, and we to our brothers.
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Secondly, faith, for by faith wee apprehend Christ and are made one with Christ, and by the same we cherish, comfort and stir vp one another mutuallie in good things Ro. 1.11.12.
Secondly, faith, for by faith we apprehend christ and Are made one with christ, and by the same we cherish, Comfort and stir up one Another mutually in good things Ro. 1.11.12.
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I long to see you (saith the Apostle) that I might bestow among you some spirituall gift to strengthen you, that is, that I might be cōforted together with you throgh mutuall faith both yours & mine,
I long to see you (Says the Apostle) that I might bestow among you Some spiritual gift to strengthen you, that is, that I might be comforted together with you through mutual faith both yours & mine,
Being furnished or vnder supplied from Christ the head of his Church with the grace of holinesse and regeneration and with particular grace needefull for euery member,
Being furnished or under supplied from christ the head of his Church with the grace of holiness and regeneration and with particular grace needful for every member,
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& that coniunction of the members both to the head, and one to another being by meanes of the spirit of Christ, by faith and by seuerall callings in the Church,
& that conjunction of the members both to the head, and one to Another being by means of the Spirit of christ, by faith and by several callings in the Church,
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Now first from this word furnished ) in that the Apostle saith, that all the body is furnished from Christ the head, we are plainely taught that euery member of Christ receiueth vertue from Christ,
Now First from this word furnished) in that the Apostle Says, that all the body is furnished from christ the head, we Are plainly taught that every member of christ receiveth virtue from christ,
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& the head is powerfull to cause it to liue, so is it in the mysticall body of Christ, there is not a member of that body but it receiues some vertue, from the head the Lord Iesus,
& the head is powerful to cause it to live, so is it in the mystical body of christ, there is not a member of that body but it receives Some virtue, from the head the Lord Iesus,
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yea, euery one receiues his owne particular grace, Christ is effectuall in euerie one from the hiest to the lowest. Eph. 4.16. the Apostle sayth, Christ is the head by whom all the body being coupled, and knit together by euery ioynt for the furniture therof (according to the effectuall power, which is in the measure of euery part) receiueth encrease of the body vnto the edifying of it selfe in loue, the Apostle hauing recounted many gifts & graces of the holy Spirit, ver. 11, concludes thus.
yea, every one receives his own particular grace, christ is effectual in every one from the highest to the lowest. Ephesians 4.16. the Apostle say, christ is the head by whom all the body being coupled, and knit together by every joint for the furniture thereof (according to the effectual power, which is in the measure of every part) receiveth increase of the body unto the edifying of it self in love, the Apostle having recounted many Gifts & graces of the holy Spirit, ver. 11, concludes thus.
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I answer no, he giues to som more to some lesse as euery on shall be an instrument of his glory & as euery one hath need either in doing or suffring more or lesse then others, no doubt Iob & other excellent worthies, had a greater measure of patience giuen then others, that were not to vndergo such trials as they did therfore saith the Apostle, Eph. 4.7.
I answer no, he gives to Some more to Some less as every on shall be an Instrument of his glory & as every one hath need either in doing or suffering more or less then Others, no doubt Job & other excellent worthies, had a greater measure of patience given then Others, that were not to undergo such trials as they did Therefore Says the Apostle, Ephesians 4.7.
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and that we mistake not this poynt, know we that Christ giues to euery one of his members an equall measure of his grace for their iustification, one is not more or lesse iustified then another by the grace of Christ,
and that we mistake not this point, know we that christ gives to every one of his members an equal measure of his grace for their justification, one is not more or less justified then Another by the grace of christ,
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and we are not to enuy such as haue greater gifts then our selues (that by the way) for the point in hand it is cleer by that which hath beene said, that euery member of Christ receiues vertue from him,
and we Are not to envy such as have greater Gifts then our selves (that by the Way) for the point in hand it is clear by that which hath been said, that every member of christ receives virtue from him,
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and altogether want holinesse, and therefore deceiue not thy selfe whosoeuet thou art, if thou be a member of the mysticall body of Christ, thou canst not want furniture of grace in some measure, Christ is the head of whom all the body is furnished.
and altogether want holiness, and Therefore deceive not thy self whosoevet thou art, if thou be a member of the mystical body of christ, thou Canst not want furniture of grace in Some measure, christ is the head of whom all the body is furnished.
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and yet liue as many do the life of nature, doing that which is good in our owne eyes according to the lusts of our owne hearts? for what should I say of our breaking the Sabboth, blasphemous oathes, drunkennesse, cursed and bitter speeches and the like? is it possible that an heart so furnished and full of such corruption, is knit to Christ,
and yet live as many do the life of nature, doing that which is good in our own eyes according to the Lustiest of our own hearts? for what should I say of our breaking the Sabbath, blasphemous Oaths, Drunkenness, cursed and bitter Speeches and the like? is it possible that an heart so furnished and full of such corruption, is knit to christ,
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if wee thinke so, wee deceiue our selues, S. Iohn sayth, 1. Ioh. 1.6. if wee say wee haue fellowship with God who is light, and yet walke in darkenesse, we lie:
if we think so, we deceive our selves, S. John say, 1. John 1.6. if we say we have fellowship with God who is Light, and yet walk in darkness, we lie:
though they bee many, yet are but one body, euen so is Christ (that is) Christ mysticall or the mysticall bodye of Christ, Romans 12.5. The Apostle sayth, that beleeuers beeing many are not onely one body in Christ, but euery one, one anothers members euen as members one of another.
though they be many, yet Are but one body, even so is christ (that is) christ mystical or the mystical body of christ, Romans 12.5. The Apostle say, that believers being many Are not only one body in christ, but every one, one another's members even as members one of Another.
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first, the Church is not one body simply considered, by, or in it selfe, but in relation to Christ, (that is) the members of Christ must be ioined with him by his spirit and faith,
First, the Church is not one body simply considered, by, or in it self, but in Relation to christ, (that is) the members of christ must be joined with him by his Spirit and faith,
And dissention may bee somtimes among the godly, Paul and Barnabas dissented, Act. 15.39. Paul and Peter, Gal. 2.14. There were schismes in Corinth. 1. Epist. 1.11. Consent therefore, is not simply a note of the Church, vnlesse it be in true faith and doctrine.
And dissension may be sometimes among the godly, Paul and Barnabas dissented, Act. 15.39. Paul and Peter, Gal. 2.14. There were schisms in Corinth. 1. Epistle 1.11. Consent Therefore, is not simply a note of the Church, unless it be in true faith and Doctrine.
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let vs therfore consider that we are knit together as members of one body, yea as members one of another and therefore ought to loue as members of one body, and to expresse our loue one to another,
let us Therefore Consider that we Are knit together as members of one body, yea as members one of Another and Therefore ought to love as members of one body, and to express our love one to Another,
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First, in communicating the good things we haue either inward or outward to others, according to their wants and our abundance as Iob sayth, hee was the eyes to the blinde,
First, in communicating the good things we have either inward or outward to Others, according to their Wants and our abundance as Job say, he was the eyes to the blind,
and the heart grieues for it, so must it bee with vs in respect of the miseries and afflictions one of another, we are to bee touched with their griefes, feele the waight of their burdens, bee pressed with their bonds,
and the heart grieves for it, so must it be with us in respect of the misery's and afflictions one of Another, we Are to be touched with their griefs, feel the weight of their burdens, be pressed with their bonds,
Againe, consider that our communicating good to our brethren, and our simpathy and fellow-feeling of their miseries, is a sure testimony of our vnion with Christ,
Again, Consider that our communicating good to our brothers, and our Sympathy and fellow-feeling of their misery's, is a sure testimony of our Union with christ,
for our vnion with Christ doth nothing profit God, thogh a thousand worlds were vnited vnto him, hee hath set ouer the profit of that vnion to others,
for our Union with christ does nothing profit God, though a thousand world's were united unto him, he hath Set over the profit of that Union to Others,
If then we would not be guilty of so great a sinne, as endangering the state of the body whereof we are members, which is a sinne against the light and order of nature,
If then we would not be guilty of so great a sin, as endangering the state of the body whereof we Are members, which is a sin against the Light and order of nature,
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and by a fellow-feeling of the miseries and afflictions one of another, haue wee wisdom? Let vs bestow it to the good of the ignorant, haue we holines? let vs make the best of it, to the winning of others, haue we plenty of outward things? let vs therein communicate to others according to their neede and our abundance.
and by a fellow-feeling of the misery's and afflictions one of Another, have we Wisdom? Let us bestow it to the good of the ignorant, have we holiness? let us make the best of it, to the winning of Others, have we plenty of outward things? let us therein communicate to Others according to their need and our abundance.
In that our Apostle sayth, that the body of the Church is furnished & knit together in ioynts and bonds (that is) by meanes of the spirit and by faith in Christ,
In that our Apostle say, that the body of the Church is furnished & knit together in Joints and bonds (that is) by means of the Spirit and by faith in christ,
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& faith wherof there is no question, but euen euery mans calling, by which he stands in relation to Christ, is or ought to be as a ioynt or a sinew not only for coniunction of him with Christ & with the members of Christ,
& faith whereof there is no question, but even every men calling, by which he Stands in Relation to christ, is or ought to be as a joint or a sinew not only for conjunction of him with christ & with the members of christ,
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as a beleeuing minister, father, or the like, euen that calling and degree of euery beleeuer, by which he hath speciall relation to other members of Christ is to be as a ioynt or sinew for the conuayance of grace to them, by that calling and degree, he is to transmit & conuay the grace of Christ to those that are next to him,
as a believing minister, father, or the like, even that calling and degree of every believer, by which he hath special Relation to other members of christ is to be as a joint or sinew for the conuayance of grace to them, by that calling and degree, he is to transmit & convey the grace of christ to those that Are next to him,
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euery calling in the mysticall body of Christ, being a iuncture or bond, by which wee are ioyned and bound to others, the Apostle hath taught vs, it must be a ioynt of subministration or vnder furnishing others with grace, Ephes. 4.16.
every calling in the mystical body of christ, being a juncture or bound, by which we Are joined and bound to Others, the Apostle hath taught us, it must be a joint of subministration or under furnishing Others with grace, Ephesians 4.16.
in the originall the words are by euery ioynt of subministration &c. and this truth is grounded on that generall exhortation of the Apostle Peter, 1. Epist. 4, 10. let euery one as he hath receiued the gift minister the same one to another,
in the original the words Are by every joint of subministration etc. and this truth is grounded on that general exhortation of the Apostle Peter, 1. Epistle 4, 10. let every one as he hath received the gift minister the same one to Another,
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as good disposers of the manifolde grace of God, euery one according to the measure of grace receiued & according to his ability is to further the good of the mysticall body of Christ,
as good disposers of the manifold grace of God, every one according to the measure of grace received & according to his ability is to further the good of the mystical body of christ,
& being as a ioynt or a sinew in that body in respect of some particular calling hee is in that calling, to do the office of a ioynt or sinew, he is to bee as the ioynt is to the body euen a meanes to conuay down grace to those to whom he stands in speciall relation:
& being as a joint or a sinew in that body in respect of Some particular calling he is in that calling, to do the office of a joint or sinew, he is to be as the joint is to the body even a means to convey down grace to those to whom he Stands in special Relation:
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yea, and one brother to another ▪ one fellow-seruant to another one neighbor to another, is to bee as a ioint or sinew for conueiance of grace one to another, which is a duty not known to many in the world.
yea, and one brother to Another ▪ one Fellow servant to Another one neighbour to Another, is to be as a joint or sinew for conveyance of grace one to Another, which is a duty not known to many in the world.
Some are of opinion, and if the question were asked what they thinke, they would so answer, that it is a duty proper and peculiar to the minister of the word, to bee an instrument vnder Christ for the conuayance of grace to the soule of men;
some Are of opinion, and if the question were asked what they think, they would so answer, that it is a duty proper and peculiar to the minister of the word, to be an Instrument under christ for the conuayance of grace to the soul of men;
or to whom thou slandest in any speciall relation: though principally it concernes the minister to edifie the body of Christ. Eph. 4.12. yet the Apostle hath layd it on all Christians as a generall duty, 1. Thess. 5.11. edifie one another, though the Minister be the mouth of the people to God, yet, S. Iames hath taught, lam. 5.16. that we are to pray one for another.
or to whom thou slandest in any special Relation: though principally it concerns the minister to edify the body of christ. Ephesians 4.12. yet the Apostle hath laid it on all Christians as a general duty, 1. Thess 5.11. edify one Another, though the Minister be the Mouth of the people to God, yet, S. James hath taught, lamb. 5.16. that we Are to pray one for Another.
Now these duties generally appertaining to all Christians doe certainely more neerely concerne them, as they haue speciall relation one to an other, &c. the father, the master, the husband, the minister, are to edifie their children, their seruants, their wife, the body of Christ &c. in grace and goodnesse,
Now these duties generally appertaining to all Christians do Certainly more nearly concern them, as they have special Relation one to an other, etc. the father, the master, the husband, the minister, Are to edify their children, their Servants, their wife, the body of christ etc. in grace and Goodness,
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Now then to stirre vs vp in this duty wherein many are much wanting, yea the most are so farre from this dutie, that they minister nothing but infection to the soules of such as be vnder them;
Now then to stir us up in this duty wherein many Are much wanting, yea the most Are so Far from this duty, that they minister nothing but infection to the Souls of such as be under them;
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no childe, no seruant, no not the wife of their owne bosome hath any helpe by them, to their saluation, their houses are nurseries of cursing, swearing, lying, ribaldrie, and all manner of impiety.
no child, no servant, no not the wife of their own bosom hath any help by them, to their salvation, their houses Are nurseries of cursing, swearing, lying, ribaldry, and all manner of impiety.
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the parts adioining thriue not, so is it in the mystical body of Christ when such as are as ioints in respect of their place and calling, are not meanes to conuey grace to such as are vnder them, they cannot so well thriue in grace.
the parts adjoining thrive not, so is it in the mystical body of christ when such as Are as Joints in respect of their place and calling, Are not means to convey grace to such as Are under them, they cannot so well thrive in grace.
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when a man shall call to mind, that whereas he ought to haue beene a meanes to further the saluation of others, he hath beene rather a meanes to further their damnation;
when a man shall call to mind, that whereas he ought to have been a means to further the salvation of Others, he hath been rather a means to further their damnation;
yea, as one saith, it shall bee an aggrauation of his torment in hell, when he shall haue others that haue perished by his default, foaming out continuall curses against him,
yea, as one Says, it shall be an aggravation of his torment in hell, when he shall have Others that have perished by his default, foaming out continual curses against him,
Let vs then be stirred vp to the practice of this duty, let vs by instruction, counsell, admonition, consolation, praier, &c. be meanes to conuey grace to those, with whom we stand in any speciall relation;
Let us then be stirred up to the practice of this duty, let us by instruction, counsel, admonition, consolation, prayer, etc. be means to convey grace to those, with whom we stand in any special Relation;
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Come we to the last words of this verse (increaseth with the increasing of God.) In these words the Apostle makes knowne vnto vs, that Christ the head giueth growth and increase to the body of the Church.
Come we to the last words of this verse (increases with the increasing of God.) In these words the Apostle makes known unto us, that christ the head gives growth and increase to the body of the Church.
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Hence we are first plainely taught, that both the beginning and increase of grace is from Christ, of him as of the head, saith the Apostle, all the body of the Church,
Hence we Are First plainly taught, that both the beginning and increase of grace is from christ, of him as of the head, Says the Apostle, all the body of the Church,
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some are babes in Christ, some children, and some are of riper age, and their holinesse is compared to the morning light, which shines briter and brighter, Isai. 58.8.
Some Are babes in christ, Some children, and Some Are of riper age, and their holiness is compared to the morning Light, which shines briter and Brighter, Isaiah 58.8.
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Let this then be a ground of triall to euery one of vs, do wee perswade our selues we haue knowledge, faith, humility, any other grace or sanctification.
Let this then be a ground of trial to every one of us, do we persuade our selves we have knowledge, faith, humility, any other grace or sanctification.
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but grace truely wrought, is like the graine of musterdseed cast into the earth, Mat. 13.32. Small at the first, but when it is growne, it is the greatest among herbs.
but grace truly wrought, is like the grain of musterdseed cast into the earth, Mathew 13.32. Small At the First, but when it is grown, it is the greatest among herbs.
because it is not onely a Sacrament of nourishment and confirmation of faith, but because the remembrance and faith we haue in the merit of Christ his passion which is most liuely set before vs in that Sacrament, is the only thing that giues vs strength and comfort against all temptations.
Because it is not only a Sacrament of nourishment and confirmation of faith, but Because the remembrance and faith we have in the merit of christ his passion which is most lively Set before us in that Sacrament, is the only thing that gives us strength and Comfort against all temptations.
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VER. 20. Wherefore if yee be dead with Christ, from the ordinances of the world, why? as though ye liued in the world, are yee burdened with traditions.
VER. 20. Wherefore if ye be dead with christ, from the ordinances of the world, why? as though you lived in the world, Are ye burdened with traditions.
hereupon the Apostle doth inferre in this verse, Wherefore if yee be dead with Christ, &c. In this verse the Apostle beginnes to deale against the corruption of Religion,
hereupon the Apostle does infer in this verse, Wherefore if ye be dead with christ, etc. In this verse the Apostle begins to deal against the corruption of Religion,
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and against seducement and drawing away the Colossians from the truth, by meanes of certaine humane decrees and traditions, that false teachers sought to thrust vpon them,
and against seducement and drawing away the colossians from the truth, by means of certain humane decrees and traditions, that false Teachers sought to thrust upon them,
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as things necessary to be obserued for religion and conscience sake, and needfull to saluation: and in this verse is laid downe his first argument of confutation of them. The argument is this.
as things necessary to be observed for Religion and conscience sake, and needful to salvation: and in this verse is laid down his First argument of confutation of them. The argument is this.
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Yee are freed by Christ from the rites and ceremonies of the Law, therefore you ought not to be subiect to mens decrees and traditions that seeme to be deriued from thence.
Ye Are freed by christ from the Rites and ceremonies of the Law, Therefore you ought not to be Subject to men's decrees and traditions that seem to be derived from thence.
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For it is not like that the false teachers of those times sought to impose on the Colossians any other things then such as were either taken from Philosophy,
For it is not like that the false Teachers of those times sought to impose on the colossians any other things then such as were either taken from Philosophy,
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and the learning of the Gentiles, or from the ceremoniall Law of Moses, and such were their traditions here spoken of, it may appeare by the expressing of them in these termes, touch not, taste not, handle not:
and the learning of the Gentiles, or from the ceremonial Law of Moses, and such were their traditions Here spoken of, it may appear by the expressing of them in these terms, touch not, taste not, handle not:
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First, the Apostles reason to diswade the Colossians from submitting to the decrees and traditions of men (namely) this, that they were freed from them by Christ his death, laid downe in the proofe of it, that with Christ they were dead,
First, the Apostles reason to dissuade the colossians from submitting to the decrees and traditions of men (namely) this, that they were freed from them by christ his death, laid down in the proof of it, that with christ they were dead,
deliuered by way of interrogation, why are yee burdened with them? amplified by exprobration of the absurdity of such subiection, that it is all one as if they still liued in the world.
Delivered by Way of interrogation, why Are ye burdened with them? amplified by exprobration of the absurdity of such subjection, that it is all one as if they still lived in the world.
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(from the ordinances of the world) By ordinances of the world wee are to vnderstand, Legall Ceremonies, the originall words are the same with those, Verse 8. and so to be vnderstood.
(from the ordinances of the world) By ordinances of the world we Are to understand, Legal Ceremonies, the original words Are the same with those, Verse 8. and so to be understood.
Now, whereas the Apostle saith, Dead from the ordinances of the world, it is not an vsuall manner of speaking in the Scripture, to say, Dead from, but rather, dead to this, or that, as dead to the Law, dead to sinne;
Now, whereas the Apostle Says, Dead from the ordinances of the world, it is not an usual manner of speaking in the Scripture, to say, Dead from, but rather, dead to this, or that, as dead to the Law, dead to sin;
1 Either to liue in the world in respect of bodily life. 2 Or to liue after the course of the world, as Ephes. 2.2. Wherein in time past ye walked according to the course of this world.
1 Either to live in the world in respect of bodily life. 2 Or to live After the course of the world, as Ephesians 2.2. Wherein in time passed you walked according to the course of this world.
and by death freed from the orders of the world, but still liued after the course of the worlde (are yee burdened with traditions) In the originall, wee haue but one word, it cannot bee so expressed in English, it signifieth thus much;
and by death freed from the order of the world, but still lived After the course of the world (Are ye burdened with traditions) In the original, we have but one word, it cannot be so expressed in English, it signifies thus much;
why? as though yee still liued after the course of the world, are yee held vnder the decrees and traditions of men, which seeme to be deriued from the braine of men.
why? as though ye still lived After the course of the world, Are ye held under the decrees and traditions of men, which seem to be derived from the brain of men.
much might bee spoken, but wee haue handled the chiefe things thence offered heeretofore, as that there is so neere a vnion betweene Christ and his members, that when he died, they died with him, of that we spake verse 12. And also of the doctrine offered from those words, ordinances or rudiments of the world, wee spake verse 8. I will not now againe handle those points onely. One thing more we may gather from the reason of the Apostle.
much might be spoken, but we have handled the chief things thence offered heretofore, as that there is so near a Union between christ and his members, that when he died, they died with him, of that we spoke verse 12. And also of the Doctrine offered from those words, ordinances or rudiments of the world, we spoke verse 8. I will not now again handle those points only. One thing more we may gather from the reason of the Apostle.
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yea from all hard taxations, from bondage and seruitude in the world, and from all miseries they are subiect to in this world, that which Iob saith of the seruant Iob 3.19.
yea from all hard taxations, from bondage and servitude in the world, and from all misery's they Are Subject to in this world, that which Job Says of the servant Job 3.19.
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or miserie that men vndergoe in this life whatsoeuer, death frees them from it; the afflictions are but for this life onely, Rom. 8.18. Death puts an ende to them;
or misery that men undergo in this life whatsoever, death frees them from it; the afflictions Are but for this life only, Rom. 8.18. Death puts an end to them;
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they can but kill the body, as our Sauiour saith, Matth. 10.28. and when that is done they must cease from their tyranny, therefore we are not to feare them.
they can but kill the body, as our Saviour Says, Matthew 10.28. and when that is done they must cease from their tyranny, Therefore we Are not to Fear them.
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as sickenesse, pouerty, losses, painefull labours, &c. Thy life is but short, therefore that trouble cannot be endlesse, death shall put an end to it, onely let thy care and and endeauour be that thy death bee not the beginning of that misery that neuer shall haue end;
as sickness, poverty, losses, painful labours, etc. Thy life is but short, Therefore that trouble cannot be endless, death shall put an end to it, only let thy care and and endeavour be that thy death be not the beginning of that misery that never shall have end;
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but is the very gate through which they passe into the gulfe of endldsse woe, death indeed puts an end for a time to the aches and paines we endure in the body,
but is the very gate through which they pass into the gulf of endldsse woe, death indeed puts an end for a time to the aches and pains we endure in the body,
vnles thou haue assurance of a better life after this life is ended, labour thou to be sure to die in the Lord, which thou shalt doe if thou liue in the Lord,
unless thou have assurance of a better life After this life is ended, labour thou to be sure to die in the Lord, which thou shalt do if thou live in the Lord,
and repent of thy sins, and haue true peace of conscience as the earnest of thy saluation then indeed thy death shall put an end to all thy miseries, thou shalt rest from all thy labors, from all kinde of sorrow and suffring,
and Repent of thy Sins, and have true peace of conscience as the earnest of thy salvation then indeed thy death shall put an end to all thy misery's, thou shalt rest from all thy labors, from all kind of sorrow and suffering,
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yea, death shall giue thy soule an entrance to euerlasting ioy and glory, if thou hast this assurance, thou lying vnder some greeuous affliction, thou mayst lawfully say with the Apostle, Phil. 1.23. I desire to be dissolued and to be with Christ.
yea, death shall give thy soul an Entrance to everlasting joy and glory, if thou hast this assurance, thou lying under Some grievous affliction, thou Mayest lawfully say with the Apostle, Philip 1.23. I desire to be dissolved and to be with christ.
Come wee to the inference of the Apostle in the other part of this verse (why as though ye liued in the world are yee burdened with traditions) where first obserue we the manner the Apostle vseth in bringing in of this conclusion ▪ hee sayth not barely you are dead with Christ from the ordinances of the world,
Come we to the Inference of the Apostle in the other part of this verse (why as though you lived in the world Are ye burdened with traditions) where First observe we the manner the Apostle uses in bringing in of this conclusion ▪ he say not barely you Are dead with christ from the ordinances of the world,
if they should so do, that it were all one, as if they liued still in the world (why as thogh ye liued in the world are ye burdned with traditions) as if he had said,
if they should so do, that it were all one, as if they lived still in the world (why as though you lived in the world Are you burdened with traditions) as if he had said,
and taken out of the corrupt state of the world are by the remembrance of that profession to be kept from doing any thing contrary or vnbeseeming the same, we find this as a reason of waight often vsed in the Scripture, either to perswade to some good thing,
and taken out of the corrupt state of the world Are by the remembrance of that profession to be kept from doing any thing contrary or unbeseeming the same, we find this as a reason of weight often used in the Scripture, either to persuade to Some good thing,
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or to disswade from some euill, Gen. 13.8, Abraham vsed it as a special means to quiet matters betweene him and Lot, that howsoeuer the Canaanites were at iar and discord one with another,
or to dissuade from Some evil, Gen. 13.8, Abraham used it as a special means to quiet matters between him and Lot, that howsoever the Canaanites were At jar and discord one with Another,
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the Apostle vpon this ground dares the Corinthians, dare any of you hauing busines against another be iudged vnder the vniust and not vnder the Saints,
the Apostle upon this ground dares the Corinthians, Dare any of you having business against Another be judged under the unjust and not under the Saints,
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as if hee had sayd, do not you remember that you are Christians and professing the true faith of Christ, dare you then go to law one with another vnder vniust and infidel iudges and not vnder the Saints? it is a monstrous shame for you so to do, by these testimonies we see we are to take aduantage of that profession we make,
as if he had said, do not you Remember that you Are Christians and professing the true faith of christ, Dare you then go to law one with Another under unjust and infidel judges and not under the Saints? it is a monstrous shame for you so to do, by these testimonies we see we Are to take advantage of that profession we make,
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Let all such as professe religion and the feare of God thinke on it, art thou being a professor of religion troubled and stirred vp by the Diuell and thine own corruption to couetousnesse, to rash anger,
Let all such as profess Religion and the Fear of God think on it, art thou being a professor of Religion troubled and stirred up by the devil and thine own corruption to covetousness, to rash anger,
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or to any other knowen sin? remember thy profession and learne to say, as good Nehemiah said, Neh 6.11. who when he was moued by a fals Prophet, to go into the temple to saue his life, sayd, should such a man as I flie;
or to any other known since? Remember thy profession and Learn to say, as good Nehemiah said, Neh 6.11. who when he was moved by a falls Prophet, to go into the temple to save his life, said, should such a man as I fly;
so say thou, should such a man or such a woman as I bee couetous or rashly angrie should I that professe my selfe to depend on Gods prouidence and to seeke after other things euen things eternall and lasting for euer, greedily hunt after the things of this life? no, no, I will not doe it, it were a derogation to the glorie of my God, whom I professe to be my gratious father;
so say thou, should such a man or such a woman as I be covetous or rashly angry should I that profess my self to depend on God's providence and to seek After other things even things Eternal and lasting for ever, greedily hunt After the things of this life? no, no, I will not do it, it were a derogation to the glory of my God, whom I profess to be my gracious father;
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a meanes to keepe backe some not yet called a giuing aduantage to the obstinate and an opening of the mouthes of th• wicked Atheists and enemies of the truth,
a means to keep back Some not yet called a giving advantage to the obstinate and an opening of the mouths of th• wicked Atheists and enemies of the truth,
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We are to marke further, that the Apostle saith, why, as though ye liued in the world (that is) as though yee liued after the course of this world, implying by that speech, that the Colossians did not or a least ought not to liue after the course the world.
We Are to mark further, that the Apostle Says, why, as though you lived in the world (that is) as though ye lived After the course of this world, implying by that speech, that the colossians did not or a least ought not to live After the course the world.
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The point of instruction hence arising is, that though we liue in the world, yet we are not to liue after the course of the world, the Lord will haue his children to liue in the worlde,
The point of instruction hence arising is, that though we live in the world, yet we Are not to live After the course of the world, the Lord will have his children to live in the world,
and not to separate themselues from the worlde, but to liue as Lot did in Sodome, in the throng of this sinfull world, according to the limits of their particular places and callings. And that for these reasons.
and not to separate themselves from the world, but to live as Lot did in Sodom, in the throng of this sinful world, according to the Limits of their particular places and callings. And that for these Reasons.
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for that is indeed true resistance of sinne, and victory ouer it is most victorious, when conflicting with many occasions and allurements to it, we striue against it,
for that is indeed true resistance of sin, and victory over it is most victorious, when conflicting with many occasions and allurements to it, we strive against it,
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but to keep themselues vnspotted of the world or any corruption in the world, fashion not your selues like vnto this world, Ephes. 5.11. haue no fellowship with the vnfruitfull workes of darkenesse, but euen reprooue them rather, Phil. 3.20.
but to keep themselves unspotted of the world or any corruption in the world, fashion not your selves like unto this world, Ephesians 5.11. have no fellowship with the unfruitful works of darkness, but even reprove them rather, Philip 3.20.
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This meetes with that plea, many vse in defence of their sinne which they are loth to forgo, oh say they many do it and why may not I doe it, if we liue in the world, we must do as other men doe, sweare with them that sweare, drinke with the drunkard,
This meets with that plea, many use in defence of their sin which they Are loath to forgo, o say they many do it and why may not I do it, if we live in the world, we must do as other men do, swear with them that swear, drink with the drunkard,
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& be prophane with them that are prophane, or else we shall be counted as no body in the world, is it so that thou wilt not be perswaded, that this is thy duty, that though thou liue in the world,
& be profane with them that Are profane, or Else we shall be counted as no body in the world, is it so that thou wilt not be persuaded, that this is thy duty, that though thou live in the world,
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yet thou art not to liue after the course of the world, but thou must needes doe as other men doe, know then that thou shalt one day suffer together with others, the punishing hand of God shal one day ouertake both thee and them;
yet thou art not to live After the course of the world, but thou must needs do as other men do, know then that thou shalt one day suffer together with Others, the punishing hand of God shall one day overtake both thee and them;
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and the blasphemous wretches that are in the world, may remember some like to themselus on whom the Lord hath shewed his iudgements, they may call to mind some that together with their blasphemy haue belched out their last breath,
and the blasphemous wretches that Are in the world, may Remember Some like to themselves on whom the Lord hath showed his Judgments, they may call to mind Some that together with their blasphemy have belched out their last breath,
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That such as suffer themselues to be held vnder decrees that either are or seeme to bee deriued from the ceremoniall law and to bee bound in conscience vnto them carry themselues as men that deny the death of Christ, and as such as haue no fruite nor benefite, by his death, this is cleere from the text,
That such as suffer themselves to be held under decrees that either Are or seem to be derived from the ceremonial law and to be bound in conscience unto them carry themselves as men that deny the death of christ, and as such as have no fruit nor benefit, by his death, this is clear from the text,
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and with this agrees that of the Apostle, Galat. 5.2. if yee bee circumcised Christ shall profite you nothing, if ye subiect your selues to circumcision or any of the old legall ceremonies Christ shall profit you nothing, the reason is plaine.
and with this agrees that of the Apostle, Galatians 5.2. if ye be circumcised christ shall profit you nothing, if you Subject your selves to circumcision or any of the old Legal ceremonies christ shall profit you nothing, the reason is plain.
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how can they free those their decrees from beeing such as euacuate and make voyde Christ his death? it will not serue their turne to say their decrees are not the same with the legall ceremonies,
how can they free those their decrees from being such as evacuate and make void christ his death? it will not serve their turn to say their decrees Are not the same with the Legal ceremonies,
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for they place holinesse and part of Gods worship in such abstinence and so condemne that kind of meat at that time as vnclean by their prohibition) but they cannot so shift off the matter, by their decrees of abstinence from meat,
for they place holiness and part of God's worship in such abstinence and so condemn that kind of meat At that time as unclean by their prohibition) but they cannot so shift off the matter, by their decrees of abstinence from meat,
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yea, if any amongst vs superstitiously minded doe submit himselfe to any ordinance or decree of our Church with a minde and opinion of holinesse and seruice of God therein,
yea, if any among us superstitiously minded doe submit himself to any Ordinance or Decree of our Church with a mind and opinion of holiness and service of God therein,
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as namely these, they say vnto you, Touch not, taste not, handle not, some expound these words as spoken of diuers things as touch not a dead corps, taste not of this or that kinde of meate, handle not holy vessels,
as namely these, they say unto you, Touch not, taste not, handle not, Some expound these words as spoken of diverse things as touch not a dead corpse, taste not of this or that kind of meat, handle not holy vessels,
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and the like, but I take it they may more fitly bee vnderstood as all spoken of the same thing (namely) of meates, Touch not, taste not, handle not, this or that kinde of meate,
and the like, but I take it they may more fitly be understood as all spoken of the same thing (namely) of Meats, Touch not, taste not, handle not, this or that kind of meat,
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and that matter of meates did put the faithfull of those times both teachers and others to much businesse and trouble both in regard of the zeale that some had by legall ceremonies,
and that matter of Meats did put the faithful of those times both Teachers and Others to much business and trouble both in regard of the zeal that Some had by Legal ceremonies,
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Now heere first wee are to marke that the Apostle hauing sayd in generall in the verse before, bee not burdened with traditions, be not held vnder the decrees of men, in this verse he subioynes their particular decrees of touching meates,
Now Here First we Are to mark that the Apostle having said in general in the verse before, be not burdened with traditions, be not held under the decrees of men, in this verse he subioynes their particular decrees of touching Meats,
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and hee giues instance and example onely of them bee not burdened with traditions as (namely) touch not, taste not, handle not, this or that kinde of meate, no doubt hee might haue insisted in many other things,
and he gives instance and Exampl only of them be not burdened with traditions as (namely) touch not, taste not, handle not, this or that kind of meat, no doubt he might have insisted in many other things,
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Satan the enemie of our saluation is euer tempting and that dangerously in respect of meate and drinke either on the right hand or on the left, either to abstaine as did these false teachers,
Satan the enemy of our salvation is ever tempting and that dangerously in respect of meat and drink either on the right hand or on the left, either to abstain as did these false Teachers,
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or else to exceede, hee beganne this kinde of temptation betimes, our first Parents were noe sooner created and placed in Paradice but hee presently beganne to tempt them about meate,
or Else to exceed, he began this kind of temptation betimes, our First Parents were no sooner created and placed in Paradise but he presently began to tempt them about meat,
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First, it is a thing we vse and must vse daily, and if we want it, without the speciall grace of God, we are readie to vse any vnlawful meanes to get it,
First, it is a thing we use and must use daily, and if we want it, without the special grace of God, we Are ready to use any unlawful means to get it,
as the saying is, hunger will breake stone wals, it wil make men wanting grace to break through the commandements of God, by lying, swearing, stealing,
as the saying is, hunger will break stone walls, it will make men wanting grace to break through the Commandments of God, by lying, swearing, stealing,
who will bestow cost on others to make them sin in any kind, only to make themselues meery? indeed for their profit or credit wicked men will hire others to lie,
who will bestow cost on Others to make them sin in any kind, only to make themselves meery? indeed for their profit or credit wicked men will hire Others to lie,
wee are to watch ouer our hearts, and to haue a godly feare in our hearts, in the time of our eating and drinking, Saint Iude doth taxe some in his time for want of this, verse 12. They feast with you (saith hee) without feare, feeding themselues;
we Are to watch over our hearts, and to have a godly Fear in our hearts, in the time of our eating and drinking, Saint Iude does Tax Some in his time for want of this, verse 12. They feast with you (Says he) without Fear, feeding themselves;
when wee come to a table furnished with store and variety of meats, it is the counsell of the wise man, Prou. 23.3. That at such a time we be not desirous of the dainty meat, for it is deceiuable.
when we come to a table furnished with store and variety of Meats, it is the counsel of the wise man, Prou. 23.3. That At such a time we be not desirous of the dainty meat, for it is deceivable.
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and offered burnt offerings for them, for Iob thought, Iob 1.5. it may be that my sonnes haue sinned and blasphemed God in their hearts, in time of their feastings.
and offered burned offerings for them, for Job Thought, Job 1.5. it may be that my Sons have sinned and blasphemed God in their hearts, in time of their feastings.
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And this are we to haue a godly ielousie and suspition of our owne selues, that sinne do not intermingle it selfe with our plentifull eating and drinking,
And this Are we to have a godly jealousy and suspicion of our own selves, that sin do not intermingle it self with our plentiful eating and drinking,
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& that we forget not God the giuer, that we forget not the hunger and thirst of our poore brethren, Amos 6.6. and that we exceed not measure in eating and drinking:
& that we forget not God the giver, that we forget not the hunger and thirst of our poor brothers, Amos 6.6. and that we exceed not measure in eating and drinking:
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Let vs remember what a grieuous thing it is when our table is a snare to vs, it is one branch of that praier that was made against the malicious enemies of the Church, Psal. 69.22. Let their table be a snare before them:
Let us Remember what a grievous thing it is when our table is a snare to us, it is one branch of that prayer that was made against the malicious enemies of the Church, Psalm 69.22. Let their table be a snare before them:
euen our meats and drinkes shall bee snares vnto vs. Withall we are to remember that we abusing the creatures of God, our meates and drinkes, the Lord doth many times secretly turne them euen to the hurt of our bodies, those good gifts which he hath ordained for the preseruation of nature;
even our Meats and drinks shall be snares unto us Withal we Are to Remember that we abusing the creatures of God, our Meats and drinks, the Lord does many times secretly turn them even to the hurt of our bodies, those good Gifts which he hath ordained for the preservation of nature;
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I might shewe you how restlesse the mindes of superstitious persons are, they are neuer content with the number of their owne deuised orders & decrees.
I might show you how restless the minds of superstitious Persons Are, they Are never content with the number of their own devised order & decrees.
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Hence we are to note their curiosity, I cannot properly call it care, but their curiosity and strictnesse in prouiding that their should be no medling at al with meats, they supposed vncleane, that men should not touch them, no not taste of them, nor handle them;
Hence we Are to note their curiosity, I cannot properly call it care, but their curiosity and strictness in providing that their should be no meddling At all with Meats, they supposed unclean, that men should not touch them, no not taste of them, nor handle them;
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and this strictnesse was not proper to those false teachers alone, but hath been found in all of like sort, in all ages and times, the Apostle saith Gal. 6.12. that false teachers were so earnest and forward in vrging circumcision on the Galatians, that they constrained them to be circumcised.
and this strictness was not proper to those false Teachers alone, but hath been found in all of like sort, in all ages and times, the Apostle Says Gal. 6.12. that false Teachers were so earnest and forward in urging circumcision on the Galatians, that they constrained them to be circumcised.
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or any occasion leading vnto it, not to come into the company of such as are notorious wicked persons, more then we must needs in respect of the bond of nature, of office, of place and calling, not careleslie to come into their company,
or any occasion leading unto it, not to come into the company of such as Are notorious wicked Persons, more then we must needs in respect of the bound of nature, of office, of place and calling, not carelessly to come into their company,
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and that also of Iude Vers. 23. hate euen the garment spotted by the flesh: it is too much boldnesse in some who causlessely sort themselues with any company.
and that also of Iude Vers. 23. hate even the garment spotted by the Flesh: it is too much boldness in Some who causelessly sort themselves with any company.
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and it is too much strictnesse to make conscience of them; but what saith the Apostle, Ephes. 5.3. Fornication, and all vncleanesse, or couetousnesse, let it not bee once named among you as it becommeth Saints;
and it is too much strictness to make conscience of them; but what Says the Apostle, Ephesians 5.3. Fornication, and all uncleanness, or covetousness, let it not be once nam among you as it becomes Saints;
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before they enter into the grosse practise of it, such persons as thus speake, or thus thinke, they are not acquainted with the corruption of their their own nature;
before they enter into the gross practice of it, such Persons as thus speak, or thus think, they Are not acquainted with the corruption of their their own nature;
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No, no, learne to feare alwaies, bee afraid to come neere the borders of sinne, flie from it as thou wouldest from one sicke of the plague, whose breth thou wilt auoid,
No, no, Learn to Fear always, be afraid to come near the borders of sin, fly from it as thou Wouldst from one sick of the plague, whose breath thou wilt avoid,
In this Verse our Apostle brings two other arguments to disswade the Colossians from suffering themselues to be held vnder the decrees of men, of not touching, tasting,
In this Verse our Apostle brings two other Arguments to dissuade the colossians from suffering themselves to be held under the decrees of men, of not touching, tasting,
The first, is from the condition of things, about which their decrees were in these words, (which all perish with the vsing) it may thus bee conceiued, such decrees as are of transitory things, the obseruation whereof hath no force nor strength to saluation and to life euerlasting, you are not to place holinesse and religion in them,
The First, is from the condition of things, about which their decrees were in these words, (which all perish with the using) it may thus be conceived, such decrees as Are of transitory things, the observation whereof hath no force nor strength to salvation and to life everlasting, you Are not to place holiness and Religion in them,
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but such are these decrees (touch not, taste not, handle not) and that is laid downe in the proofe of it, these are of things vanishing and passing away with the vsing of them, they endure no longer,
but such Are these decrees (touch not, taste not, handle not) and that is laid down in the proof of it, these Are of things vanishing and passing away with the using of them, they endure no longer,
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and handling, together with the things to be touched, tasted, and handled, (perish with the vsing) the words signifie (are to corruption in the vse) the meaning is, are consumed in the vse,
and handling, together with the things to be touched, tasted, and handled, (perish with the using) the words signify (Are to corruption in the use) the meaning is, Are consumed in the use,
but the things themselues, or actions about them considered by themselues, doe not make vs more or lesse holy. 1. Cor. 8 8. The Apostle saith plainely, meate maketh not vs acceptable to God;
but the things themselves, or actions about them considered by themselves, do not make us more or less holy. 1. Cor. 8 8. The Apostle Says plainly, meat makes not us acceptable to God;
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Now meate and drinke and other outward things, beeing appointed onely for the vse and necessity of the body, they reach no further then this life, the vertue and efficacie of them doth not extend it selfe any further then to this present life;
Now meat and drink and other outward things, being appointed only for the use and necessity of the body, they reach no further then this life, the virtue and efficacy of them does not extend it self any further then to this present life;
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euen to signifie and seale vp grace to life euerlasting, they are ordained of God to signifie & seale vp grace to life eternal and are auailable to that purpose and therfore not to bee esteemed as things vanishing and passing away with the vse of them.
even to signify and seal up grace to life everlasting, they Are ordained of God to signify & seal up grace to life Eternal and Are available to that purpose and Therefore not to be esteemed as things vanishing and passing away with the use of them.
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But for the point in hand, I hope it is cleare, that Religion and the worship of God consisteth not in things vanishing and passing away with the time.
But for the point in hand, I hope it is clear, that Religion and the worship of God Consisteth not in things vanishing and passing away with the time.
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And first, this meets with that error of the Papists, who place a principall part of Gods worship in the vse of outward vanishing things, they hold it a great part of holines & religion, to weare this or that kind of habit, to abstaine from one kind of meat and to eat another;
And First, this meets with that error of the Papists, who place a principal part of God's worship in the use of outward vanishing things, they hold it a great part of holiness & Religion, to wear this or that kind of habit, to abstain from one kind of meat and to eat Another;
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as to perswade themselues that the very vsing of this or that outward thing, the abstaining from this or that kind of meate, should make any thing to eternall life, that a thing corruprible in it selfe and consumed in the vse,
as to persuade themselves that the very using of this or that outward thing, the abstaining from this or that kind of meat, should make any thing to Eternal life, that a thing corruprible in it self and consumed in the use,
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indeed I confesse that hearing the word and receiuing the Sacraments are not vanishing things in themselues, they haue vse both in good and bad, in the one sort to life and saluation, in the other to iudgement and condemnation,
indeed I confess that hearing the word and receiving the Sacraments Are not vanishing things in themselves, they have use both in good and bad, in the one sort to life and salvation, in the other to judgement and condemnation,
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but beeing formally vsed they are vanishing things, in respect of theit sauing and comfortable vse, they passe away with the time, in respect of that vse we are not bettered by them, wee haue no profit by them to life and saluation;
but being formally used they Are vanishing things, in respect of theit Saving and comfortable use, they pass away with the time, in respect of that use we Are not bettered by them, we have no profit by them to life and salvation;
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In the next place, from the matter of this reason of the Apostle, in that hee saith (which all perish with the vsing meaning meats forbidden by the Law of Moses, and the touching, tasting & handling of them;
In the next place, from the matter of this reason of the Apostle, in that he Says (which all perish with the using meaning Meats forbidden by the Law of Moses, and the touching, tasting & handling of them;
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namely eating and drinking passe away with the time, and reach no further then the time of this life, I neede not spend much time in proouing this poynt, it will easilie be confessed to be a truth, Matth. 15.17.
namely eating and drinking pass away with the time, and reach no further then the time of this life, I need not spend much time in proving this point, it will Easily be confessed to be a truth, Matthew 15.17.
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the Apostle sayth, meates are ordained for the bellie, and the bellie for meates, but God shall destroy both it and them (to wit in respect of eating and drinking,
the Apostle say, Meats Are ordained for the belly, and the belly for Meats, but God shall destroy both it and them (to wit in respect of eating and drinking,
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That we labour not for the meat which perisheth, but for that meate that endureth to euerlasting life, a duty wherein most of vs are much wanting, wee labour and toile,
That we labour not for the meat which Perishes, but for that meat that Endureth to everlasting life, a duty wherein most of us Are much wanting, we labour and toil,
and spend the strength of our bodies in seeking onelie after bodilie foode, and haue little or no care to seeke after the foode that endureth to eternall life;
and spend the strength of our bodies in seeking only After bodily food, and have little or no care to seek After the food that Endureth to Eternal life;
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for so the Lord hath threatned Ierem. 17, 27. if yee will not heare mee to sanctifie the Sabboth day, &c. Let vs then know that wee are no gainers by breaking the Sabboth, wee thinke we get much by it,
for so the Lord hath threatened Jeremiah 17, 27. if ye will not hear me to sanctify the Sabbath day, etc. Let us then know that we Are no gainers by breaking the Sabbath, we think we get much by it,
and on that day especially to labour and seeke after that meat that endureth to life euerlasting, this is that one thing abfolutelie needefull spoken of, Luke the 10. and 24. verses, Maries parte,
and on that day especially to labour and seek After that meat that Endureth to life everlasting, this is that one thing abfolutelie needful spoken of, Lycia the 10. and 24. Verses, Mary's part,
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though the entertainement of Christ was as necessarie as anie outward businesse, yet not necessarie in respect of this one thing for without this a man cannot bee saued, which hee may without any thinge else hauing this.
though the entertainment of christ was as necessary as any outward business, yet not necessary in respect of this one thing for without this a man cannot be saved, which he may without any thing Else having this.
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Come we now to the arguments of the Apostle being three in number, by which hee diswades the Colossians from submitting themselues to the decrees of false teachers in the words following (and are after the commandements and doctrines of men.)
Come we now to the Arguments of the Apostle being three in number, by which he dissuades the colossians from submitting themselves to the decrees of false Teachers in the words following (and Are After the Commandments and doctrines of men.)
now touching this argument, a doubt must be remooued before we come to the words of it (namelie) this, it may seeme by the argument, that the tarditions and decrees of men before spoken of verse the 20. were such as were meerelie inuented and deuised by the braine of men,
now touching this argument, a doubt must be removed before we come to the words of it (namely) this, it may seem by the argument, that the tarditions and decrees of men before spoken of verse the 20. were such as were merely invented and devised by the brain of men,
and not (as we said) such as were deriued from the ceremoniall Law of Moses, for then they should not be said to bee commandements and doctrines of men.
and not (as we said) such as were derived from the ceremonial Law of Moses, for then they should not be said to be Commandments and doctrines of men.
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For remoouall of this scruple wee must call to minde that which wee haue often heard that the rites and ceremonies of the Law, were to endure but for a time (namelie) for the time of the old Testament, till the comming and death of Christ, he being come in the flesh, their time was out in regard of the obseruation of them:
For removal of this scruple we must call to mind that which we have often herd that the Rites and ceremonies of the Law, were to endure but for a time (namely) for the time of the old Testament, till the coming and death of christ, he being come in the Flesh, their time was out in regard of the observation of them:
though before the comming of Christ they were things commanded by God himselfe, yet now beeing abrogated to deriue anie thing from thence as necessarie to be obserued may be truelie said to be no precept of God, but of men;
though before the coming of christ they were things commanded by God himself, yet now being abrogated to derive any thing from thence as necessary to be observed may be truly said to be no precept of God, but of men;
we may easilie conceiue this by the like, it is Gods Law that a woman should bee bound to her husband so long as he liues and he being dead then to bee free from him,
we may Easily conceive this by the like, it is God's Law that a woman should be bound to her husband so long as he lives and he being dead then to be free from him,
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surely, that is not Gods Law, but a commandement and decree of men, so is it in this case, the people of God being bound to the things prescribed in the Law of Moses, but for a time,
surely, that is not God's Law, but a Commandment and Decree of men, so is it in this case, the people of God being bound to the things prescribed in the Law of Moses, but for a time,
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and so this argument makes nothing against my former exposition, that by traditions we are to vnderstand decrees of men deriued from the ceremoniall Law of Moses, the words of this argument haue no difficulty in them, they are to be conceiued according to the proper signification of them,
and so this argument makes nothing against my former exposition, that by traditions we Are to understand decrees of men derived from the ceremonial Law of Moses, the words of this argument have no difficulty in them, they Are to be conceived according to the proper signification of them,
That the decrees of men of not touching, not tasting, not handling, though they seemed to be decrees deriued from the ceremoniall Law of Moses, yet indeed they were only the commandements and teachings of men,
That the decrees of men of not touching, not tasting, not handling, though they seemed to be decrees derived from the ceremonial Law of Moses, yet indeed they were only the Commandments and teachings of men,
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We are in the first place to consider the argument it selfe in that the Apostle reasoneth thus, that the Colossians should not be held vnder those decrees of false teachers, of not touching, not tasting, not handling,
We Are in the First place to Consider the argument it self in that the Apostle reasoneth thus, that the colossians should not be held under those decrees of false Teachers, of not touching, not tasting, not handling,
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This I note in a word, to let vs see what we are, to deeme of the vnwritten traditions of the Papists, of their rules of abstinence from meat and drink, marriage and the like, which they vrge on men as things of necessary obseruation,
This I note in a word, to let us see what we Are, to deem of the unwritten traditions of the Papists, of their rules of abstinence from meat and drink, marriage and the like, which they urge on men as things of necessary observation,
but rather indeede the obseruation of such decrees and precepts is dangerous, yea, it is damnable & deadly to obserue them as the Papists would haue men obserue them with opinion of necessity,
but rather indeed the observation of such decrees and Precepts is dangerous, yea, it is damnable & deadly to observe them as the Papists would have men observe them with opinion of necessity,
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Why but say they did not the Apostles, impose it as a necessary law and decree on the Gentiles conuerted, that they should abstain from things offred to idols,
Why but say they did not the Apostles, impose it as a necessary law and Decree on the Gentiles converted, that they should abstain from things offered to Idols,
and bloud, and that that is strangled, and from fornication, they say it seemed good to the holy Ghost and to vs, to lay no more burthen vpon you then these necessary things, the things there spoken of, some of them beeing ceremoniall were abrogated by the death of Christ,
and blood, and that that is strangled, and from fornication, they say it seemed good to the holy Ghost and to us, to lay no more burden upon you then these necessary things, the things there spoken of, Some of them being ceremonial were abrogated by the death of christ,
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but in respect of the edification of the weake, for charity did require that the Gentiles conuerted should not vse their liberty in eating bloud and strangled amonge their weake brethren the Iewes,
but in respect of the edification of the weak, for charity did require that the Gentiles converted should not use their liberty in eating blood and strangled among their weak brothers the Iewes,
and that is the meaning of the Apostles in saying (these necessary things) and so the Papists haue heereby no aduantage for maintaining any necessity in their rules and decrees, not warranted by the word of God.
and that is the meaning of the Apostles in saying (these necessary things) and so the Papists have hereby no advantage for maintaining any necessity in their rules and decrees, not warranted by the word of God.
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Obserue we further that the Apostle in propounding this argument saith not onely after the commandements but addes to that (and doctrines of men) no doubt of purpose to auoyd an exception that the Colossians might iustly make,
Observe we further that the Apostle in propounding this argument Says not only After the Commandments but adds to that (and doctrines of men) no doubt of purpose to avoid an exception that the colossians might justly make,
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for if he had said onely after the commandements of men, they might haue sayd indeed these decrees of not touching, not tasting, not handling, are the commandements of men,
for if he had said only After the Commandments of men, they might have said indeed these decrees of not touching, not tasting, not handling, Are the Commandments of men,
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Some are the cōmandements of men, & are also the doctrins of men (as were these decrees of false teachers) and not taught of God at all in his word, either expressely or by necessary consequent,
some Are the Commandments of men, & Are also the doctrines of men (as were these decrees of false Teachers) and not taught of God At all in his word, either expressly or by necessary consequent,
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and compelled to make true profession of the faith, the Magistrate neuer tooke on him that power to compel men to beleeue or to make true profession of the faith that was wroght by the Spirit of Christ working by the word, indeed the Magistrate did only that he might lawfully do,
and compelled to make true profession of the faith, the Magistrate never took on him that power to compel men to believe or to make true profession of the faith that was wrought by the Spirit of christ working by the word, indeed the Magistrate did only that he might lawfully do,
and men to assemble themselues to the hearing of it, which was a meanes to make men of vnwilling to become willing to beleeue and to professe the faith;
and men to assemble themselves to the hearing of it, which was a means to make men of unwilling to become willing to believe and to profess the faith;
Let vs now speake something of the general concession in the first words (which things haue indeede a shew of wisdome) that is, which decrees haue indeede [ 1 ] certainely and truly (a shew of wisdome) to omit other acceptions of the word (shew) it heare signifies an appearance or colour of wisdome opposed to the truth of wisdome,
Let us now speak something of the general concession in the First words (which things have indeed a show of Wisdom) that is, which decrees have indeed [ 1 ] Certainly and truly (a show of Wisdom) to omit other acceptions of the word (show) it hear signifies an appearance or colour of Wisdom opposed to the truth of Wisdom,
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We are here to marke that the Apostle saith the decrees of false teachers being as he said the commandements and doctrines of men, hauing no ground in the word of God,
We Are Here to mark that the Apostle Says the decrees of false Teachers being as he said the Commandments and doctrines of men, having no ground in the word of God,
That things that haue no ground in the word of God, yea things contrary to the word may haue a shew of wisdome, yea of holy and religious wisdome 1. Sam 15.3.
That things that have no ground in the word of God, yea things contrary to the word may have a show of Wisdom, yea of holy and religious Wisdom 1. Sam 15.3.
and haue no compassion on them, but to slay both man and woman, infant and suckling, both oxe and sheepe, both camell and asse, it seemed rather wisdome to do the contrary,
and have no compassion on them, but to slay both man and woman, infant and suckling, both ox and sheep, both camel and Ass, it seemed rather Wisdom to do the contrary,
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so by this as not of the least force, euen by deluding of the mind and iudgment by making that seeme wisdome and goodnesse, which indeede is full of folly and sinne.
so by this as not of the least force, even by deluding of the mind and judgement by making that seem Wisdom and Goodness, which indeed is full of folly and sin.
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But let vs take heede we be not led by the example of any, be they neuer so wise, to breake the Sabbath, to vse gaming, swearing, this or that foolish fashion in attire,
But let us take heed we be not led by the Exampl of any, be they never so wise, to break the Sabbath, to use gaming, swearing, this or that foolish fashion in attire,
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and how well they are like to speede for their doing, be not carried away with a shew of wisdome to doe any thing contrarie to the wisdome and will of God reuealed in his word, let that be thy guide and direction in all things.
and how well they Are like to speed for their doing, be not carried away with a show of Wisdom to do any thing contrary to the Wisdom and will of God revealed in his word, let that be thy guide and direction in all things.
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Come we to the particulars wherin this appearance of wisedome consisteth, expresly set downe by the Apostle in the words following, (namely) Voluntary religion and humblenesse of minde,
Come we to the particulars wherein this appearance of Wisdom Consisteth, expressly Set down by the Apostle in the words following, (namely) Voluntary Religion and humbleness of mind,
and may bee called will worship, or indeed superstition, that is, as that word (superstition) doth signifie, supra statutum, more then is appointed by God in his word,
and may be called will worship, or indeed Superstition, that is, as that word (Superstition) does signify, supra Statutum, more then is appointed by God in his word,
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and thinke that in so doing they worship God, that is, voluntarie religion (& humblenes of mind.) By (humblenes of mind) in this plaec is meant submission,
and think that in so doing they worship God, that is, voluntary Religion (& humbleness of mind.) By (humbleness of mind) in this plaec is meant submission,
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and men seeme to bee wise in offering to God voluntarie worship and seruice: thus we read, 1. Sam. 13.11.12. That when Saul had rashly and hastely presumed to offer a burnt offering which was more then hee ought to haue done;
and men seem to be wise in offering to God voluntary worship and service: thus we read, 1. Sam. 13.11.12. That when Saul had rashly and hastily presumed to offer a burned offering which was more then he ought to have done;
I was bold therefore, saith Saul, as if he had said, it was indeed more then I ought to haue done, I was bold to doe it, I did it of mine heade and of mine owne voluntary minde I offered a burnt offering,
I was bold Therefore, Says Saul, as if he had said, it was indeed more then I ought to have done, I was bold to do it, I did it of mine head and of mine own voluntary mind I offered a burned offering,
yea, as one saith well, many points of superstition, haue so much shew of reason for them, that without Gods commandement to the contrarie, a wise man might thinke them verie fit meanes of Gods worship, and meritorious;
yea, as one Says well, many points of Superstition, have so much show of reason for them, that without God's Commandment to the contrary, a wise man might think them very fit means of God's worship, and meritorious;
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The learned among the Papists, doe exceedingly dote vpon their deuised worship, and their workes as they call them of (supererrogation) works not commanded,
The learned among the Papists, do exceedingly dote upon their devised worship, and their works as they call them of (supererogation) works not commanded,
Againe, is it so that will-worship such as is not willed by God, but is meerely from the will of man, doth carrie before it such a shew of wisdome and reason:
Again, is it so that will-worship such as is not willed by God, but is merely from the will of man, does carry before it such a show of Wisdom and reason:
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but to pray in a Church out of time of publike worship, with respect had to the place, with opinion that wee are more bound to pray in that place then in another,
but to pray in a Church out of time of public worship, with respect had to the place, with opinion that we Are more bound to pray in that place then in Another,
as for that they say, the place doth stricke into them a reuerence of God and better put them in minde of God, that is iust as the Papists pleade for their images,
as for that they say, the place does stricke into them a Reverence of God and better put them in mind of God, that is just as the Papists plead for their Images,
and therein they notably discouer their owne corruption, in that they must needs haue such helps as God neuer appointed, to put them in minde of God, all these are but colourable shifts of mans owne reason;
and therein they notably discover their own corruption, in that they must needs have such helps as God never appointed, to put them in mind of God, all these Are but colourable shifts of men own reason;
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No, no, they keepe themselues close to the commandements of God, and their religion, and seruice of God is voluntarie in regard of the manner of seruing God,
No, no, they keep themselves close to the Commandments of God, and their Religion, and service of God is voluntary in regard of the manner of serving God,
as God hath commanded them in his worship, and they doe them (though in weakenesse) yet with a free and a willing heart and minde, as Dauid bids Salomon, •. Chr. 28.9.
as God hath commanded them in his worship, and they do them (though in weakness) yet with a free and a willing heart and mind, as David bids Solomon, •. Christ 28.9.
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but wee must take the Apostles meaning, he vnderstanding by (humblenesse of minde) in this place, submission and subiection of minde, to the decrees of men, that haue no warrant in the word of God, such submission and subiection, hath onely an appearance of wisdome,
but we must take the Apostles meaning, he understanding by (humbleness of mind) in this place, submission and subjection of mind, to the decrees of men, that have no warrant in the word of God, such submission and subjection, hath only an appearance of Wisdom,
Obserue wee from hence, (I will passe by things formerly spoken on these words, Verse 18.) obserue I say, that the false teachers of the apostles time, held it an high point of wisdome for men to submit their mindes, to their deuised decrees,
Observe we from hence, (I will pass by things formerly spoken on these words, Verse 18.) observe I say, that the false Teachers of the Apostles time, held it an high point of Wisdom for men to submit their minds, to their devised decrees,
It is one note of false teachers, to vrge subiection, and yeelding obedience to things deuised by themselues as a matter of wisdome, that men may doe very well and wisely,
It is one note of false Teachers, to urge subjection, and yielding Obedience to things devised by themselves as a matter of Wisdom, that men may do very well and wisely,
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is it not foolishly done of them, were it not rather wisdome in them to obserue the traditions of our Elders, men that were renouned and in high esteeme for their grauitie and wisdome:
is it not foolishly done of them, were it not rather Wisdom in them to observe the traditions of our Elders, men that were renowned and in high esteem for their gravity and Wisdom:
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this plainely discouers them to be led with a spirit of error and of Antchi•ist. Why, but say they, will you haue the sheepe to bee Iudges of their Pastors,
this plainly discovers them to be led with a Spirit of error and of Antchi•ist. Why, but say they, will you have the sheep to be Judges of their Pastors,
And heerein are many amongst vs much wanting, and come farre short of their dutie, they will not in some things humble and submit their mindes to the plaine euidence of the word,
And herein Are many among us much wanting, and come Far short of their duty, they will not in Some things humble and submit their minds to the plain evidence of the word,
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witnesse our continued prophanation of the Sabbath, in following after our sports and pleasures, and wanton dancing on that day, our continuall belching out blasphemous oathes, our drunkennesse, pride, and the like;
witness our continued profanation of the Sabbath, in following After our sports and pleasures, and wanton dancing on that day, our continual belching out blasphemous Oaths, our Drunkenness, pride, and the like;
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yea, our willfull running farre and neere after a cunning man, or cunning woman, (as they are called) but indeed such as deale with sorcery and witchcraft:
yea, our wilful running Far and near After a cunning man, or cunning woman, (as they Are called) but indeed such as deal with sorcery and witchcraft:
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but against their owne consciences, and as it were, lay violent hands on their consciences, they will not suffer them to crie out against them as they would,
but against their own Consciences, and as it were, lay violent hands on their Consciences, they will not suffer them to cry out against them as they would,
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Well let such as still wilfully runne into this sin, and into other sins, though they haue often heard to the contrary, let them but remember thus much, that the time shall come (vnlesse they repent) when euen the blinde and ignorant Papists, such ss are led hood-winckt in their superstition shall be iustified rather then they,
Well let such as still wilfully run into this since, and into other Sins, though they have often herd to the contrary, let them but Remember thus much, that the time shall come (unless they Repent) when even the blind and ignorant Papists, such ss Are led hood-winckt in their Superstition shall be justified rather then they,
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and yet these persons will not be brought to submit themselues to the truth, and to humble their mindes and consciences to the plaine euidence of the eternall trueth of God,
and yet these Persons will not be brought to submit themselves to the truth, and to humble their minds and Consciences to the plain evidence of the Eternal truth of God,
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therfore certainely one day this sinne shall lie heauy on their consciences, and those blinde Papists shall rise vp in iudgement against them, and condemne them.
Therefore Certainly one day this sin shall lie heavy on their Consciences, and those blind Papists shall rise up in judgement against them, and condemn them.
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where first obserue for the grounding of the doctrine, that in the obseruation of those decrees of not touching, &c. there was hard vsage of the body, the Apostle doth grant they seemed to bee wise,
where First observe for the grounding of the Doctrine, that in the observation of those decrees of not touching, etc. there was hard usage of the body, the Apostle does grant they seemed to be wise,
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That superstitious persons in their kind, are not formall and superficiall, but they are laborious and painfull in their superstitious worship and seruice of God, they doe therein sometimes goe so farre,
That superstitious Persons in their kind, Are not formal and superficial, but they Are laborious and painful in their superstitious worship and service of God, they do therein sometime go so Far,
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as that they deale hardly with their own bodies. The Prophet sayth of the wicked in his time, Ierem. 9.5. they took great pains to do wickedly, so indeed do superstitious persons many times to serue God superstitiously.
as that they deal hardly with their own bodies. The Prophet say of the wicked in his time, Jeremiah 9.5. they took great pains to do wickedly, so indeed do superstitious Persons many times to serve God superstitiously.
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we read of some Monkes called Flagetans, who went bare foote in linnen shirts, leauing an hole behinde on their backes, where they did daily whippe themseleues before the people till the bloud followed,
we read of Some Monks called Flagetans, who went bore foot in linen shirts, leaving an hold behind on their backs, where they did daily whip themseleues before the people till the blood followed,
For why? shall superstitious persons be so painefull in their superstitions, and shall we take no paines in the true worshippe and seruice of God? (for example) shall a superstitious Papist rise earely,
For why? shall superstitious Persons be so painful in their superstitions, and shall we take no pains in the true worship and service of God? (for Exampl) shall a superstitious Papist rise early,
and breake his sleepe to performe his blind deuotion to go to his masse, and wilt thou on the Lords Sabboth lie loitering and bathing thy selfe in thy bed? it is the fashion of the most, on other daies to rise earelie,
and break his sleep to perform his blind devotion to go to his mass, and wilt thou on the lords Sabbath lie loitering and bathing thy self in thy Bed? it is the fashion of the most, on other days to rise early,
it is said when Aaron had yeelded to the people for the making of the golden calfe, the people did rise earelie in the morning to offer burnt offerings and peace offerings, let then the diligence and paines of superstitious persons shame vs and stirre vs vppe to greater diligence in the true worshippe of God,
it is said when Aaron had yielded to the people for the making of the golden calf, the people did rise early in the morning to offer burned offerings and peace offerings, let then the diligence and pains of superstitious Persons shame us and stir us up to greater diligence in the true worship of God,
and withall remember that it is a gratious thing to emploie our bodies and all the parts and members of them diligently and painefullie in Gods worshippe and seruice, to breake our sleepe,
and withal Remember that it is a gracious thing to employ our bodies and all the parts and members of them diligently and painfully in God's worship and service, to break our sleep,
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with our feete to trudge and runne after the preaching of the word with our eares to attend to it, striuing against dulnesse and drousinesse, no doubt pains taken in this kinde, will bee a comfort vnto vs when wee come to want the vse of our members,
with our feet to trudge and run After the preaching of the word with our ears to attend to it, striving against dulness and drousinesse, no doubt pains taken in this kind, will be a Comfort unto us when we come to want the use of our members,
and not employ them to the honour and glory of God, and wherin wee may bee sure to doe good seruice to God, bestowing them liberally on the members of Christ to good vses? let that bee farre from vs,
and not employ them to the honour and glory of God, and wherein we may be sure to do good service to God, bestowing them liberally on the members of christ to good uses? let that be Far from us,
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how shall wee bee able to stand before the iudge of all the world, when hee shall say to vs, the Idolaters in their superstitions spared not their owne bodyes,
how shall we be able to stand before the judge of all the world, when he shall say to us, the Idolaters in their superstitions spared not their own bodies,
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and yet you in the way of truth, haue spared to honour mee with your goods? or how may wee thinke wee shall bee able to glorifie God by shedding of our bloud (if the Lord should cal vs vnto it,
and yet you in the Way of truth, have spared to honour me with your goods? or how may we think we shall be able to Glorify God by shedding of our blood (if the Lord should call us unto it,
and in other spirituall exercises, (and yet the number of them is but fewe, who are painefull in these things) but when it comes to this, that we are to doe such duties as cannot be done without cost, and without charge and trouble.
and in other spiritual exercises, (and yet the number of them is but few, who Are painful in these things) but when it comes to this, that we Are to do such duties as cannot be done without cost, and without charge and trouble.
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Oh howe many of vs shrinke and drawe backe, and striue to put others before them, farre vnlike to good King Dauid, who sayd: 2. Sam. 24 24. I will not offer a burnt offering vnto the Lord my God, of that which doth cost mee nothing:
O how many of us shrink and draw back, and strive to put Others before them, Far unlike to good King David, who said: 2. Sam. 24 24. I will not offer a burned offering unto the Lord my God, of that which does cost me nothing:
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Obserue wee further from these wordes, (not sparing the body) in that the Apostle sayth, that in hard vsage of the body, consisted a shew of wisedome, wee may easily gather that rigorous, inhumane,
Observe we further from these words, (not sparing the body) in that the Apostle say, that in hard usage of the body, consisted a show of Wisdom, we may Easily gather that rigorous, inhumane,
and hard dealing with the body, and vexing the body, is but a colour of wisedome its no part of true wisedome deriued from the wisedome of God, reuealed in his word, wee finde it as an approoued rule of nature,
and hard dealing with the body, and vexing the body, is but a colour of Wisdom its no part of true Wisdom derived from the Wisdom of God, revealed in his word, we find it as an approved Rule of nature,
and brought in by the Apostle himselfe to perswade men to loue their wiues, Ephes. 5.29. hee brings it as a constant rule neuer fayling, no man (sayth hee) euer yet hated his owne flesh:
and brought in by the Apostle himself to persuade men to love their wives, Ephesians 5.29. he brings it as a constant Rule never failing, no man (say he) ever yet hated his own Flesh:
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let then our aduersaries, the Papists boast and bragge of their outside of holinesse, standing in not sparing the body, in strict fasts, canonicall houres, hard fare, bad lodging, course apparell &c, as glorious and excellent things whereby indeede they insnare many a simple soule,
let then our Adversaries, the Papists boast and brag of their outside of holiness, standing in not sparing the body, in strict fasts, canonical hours, hard fare, bad lodging, course apparel etc., as glorious and excellent things whereby indeed they ensnare many a simple soul,
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but let vs know that these things are but outward shewes and semblances, there is no true wisedome in them, indeed we are not to pamper our bodies, it will soone bring the spirit vnder the flesh, which is a miserable thraldome,
but let us know that these things Are but outward shows and semblances, there is no true Wisdom in them, indeed we Are not to pamper our bodies, it will soon bring the Spirit under the Flesh, which is a miserable thraldom,
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but wee must labour to keep vnder other corruption of our bodies and soules, that is, the beating of our bodies, the Apostle speakes of 1. Corinth. 7.29.
but we must labour to keep under other corruption of our bodies and Souls, that is, the beating of our bodies, the Apostle speaks of 1. Corinth. 7.29.
& other things needefull, as that we enfeeble them, or destroy nature, and make them vnfit for any good duty, thats a greeuous sinne to deale so hardly with the body, and that for many reasons:
& other things needful, as that we enfeeble them, or destroy nature, and make them unfit for any good duty, thats a grievous sin to deal so hardly with the body, and that for many Reasons:
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but wee are to hold an euen course betweene the excesse, and defect, and in one word, our rule in this case is this, our bodies are so to be vsed, in respect of meat and drinke, sleepe, recreation &c. that they may be fit instruments of our soules,
but we Are to hold an even course between the excess, and defect, and in one word, our Rule in this case is this, our bodies Are so to be used, in respect of meat and drink, sleep, recreation etc. that they may be fit Instruments of our Souls,
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for the exercise of euery good duty, in the way of repentance, in Gods worship, and towards our brethren, and to this end wee may lawfully vse meanes of comfort,
for the exercise of every good duty, in the Way of Repentance, in God's worship, and towards our brothers, and to this end we may lawfully use means of Comfort,
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but the originall runnes thus word for word, (are not in any honour to the filling of the flesh) and so (as I take it) they may better be thus read, (but are of no value, saue to filling of the flesh, with respect to the decrees (of not touching,
but the original runs thus word for word, (Are not in any honour to the filling of the Flesh) and so (as I take it) they may better be thus read, (but Are of no valve, save to filling of the Flesh, with respect to the decrees (of not touching,
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nor tasting, nor handling) and that they are of no honour, no estimation or value, the reason is from the vse of them, they serue but to fill the flesh, by (flesh) we are here to vnderstand the lust and desire of corrupt nature, they are of no value, saue for the filling of the lust of corrupt nature.
nor tasting, nor handling) and that they Are of no honour, no estimation or valve, the reason is from the use of them, they serve but to fill the Flesh, by (Flesh) we Are Here to understand the lust and desire of corrupt nature, they Are of no valve, save for the filling of the lust of corrupt nature.
yet if wee looke into it, and haue our eyes opened to discerne aright, we shall see, it is most fleshly and carnall it turnes spirituall seruice into corporall, standing in massing, pomp & musick to delight the outward sences it sayth, sinners, must haue Gods pardon,
yet if we look into it, and have our eyes opened to discern aright, we shall see, it is most fleshly and carnal it turns spiritual service into corporal, standing in massing, pomp & music to delight the outward Senses it say, Sinners, must have God's pardon,
yet for money they may be eased in Purgatory, with a thousand like things most pleasing to nature, no maruell then though men of their owne accord bee so strongly affected to popetie, and once being taken in that snare, are so hardly drawen out of it, wee are not to maruell at it,
yet for money they may be eased in Purgatory, with a thousand like things most pleasing to nature, no marvel then though men of their own accord be so strongly affected to Popery, and once being taken in that snare, Are so hardly drawn out of it, we Are not to marvel At it,
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One thing more obserue we, the Apostle we see reasons against the decrees of men, tending to the satisfying of the flesh, its then a fault to satisfie the lust and corruption of the flesh, the Apostle makes it an opposite member to the putting on of Christ, Romans 13.14. put yee on the Lord Iesus Christ, and take no thought for the flesh to fulfill the lusts thereof:
One thing more observe we, the Apostle we see Reasons against the decrees of men, tending to the satisfying of the Flesh, its then a fault to satisfy the lust and corruption of the Flesh, the Apostle makes it an opposite member to the putting on of christ, Romans 13.14. put ye on the Lord Iesus christ, and take no Thought for the Flesh to fulfil the Lustiest thereof:
as drunkards vse to eat salt meates, to take Tobacco, and vse other meanes to whet and sharpen their thirst, vncleane persons seeke after such meats, as may enflame their lust,
as drunkards use to eat salt Meats, to take Tobacco, and use other means to whet and sharpen their thirst, unclean Persons seek After such Meats, as may inflame their lust,
and make ready their hearts like an ouen, as the Prophet speakes, Hos. 7 6. without question that is a most horrible sinne, let such persons as deale thus, know, that in so doing they euen tempt the Diuell himselfe, they dispose their hearts to sinne,
and make ready their hearts like an oven, as the Prophet speaks, Hos. 7 6. without question that is a most horrible sin, let such Persons as deal thus, know, that in so doing they even tempt the devil himself, they dispose their hearts to sin,
and such as must needs prouoke the Lord to wrath in fearefull manner, and bring downe his heauy iudgements on them that vse it, let such as are guilty of this sin thinke on it, and learne to reforme themselues.
and such as must needs provoke the Lord to wrath in fearful manner, and bring down his heavy Judgments on them that use it, let such as Are guilty of this since think on it, and Learn to reform themselves.
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OVr Apostle hauing now absolued, and finished the first materiall part of his Epistle, and shewed in the first Chapter that the doctrine deliuered to the (Colossians) was the truth and confirmed it,
Our Apostle having now absolved, and finished the First material part of his Epistle, and showed in the First Chapter that the Doctrine Delivered to the (colossians) was the truth and confirmed it,
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In this Chapter hee comes to the second part of it, (namely) to intreate of Christian life and conuersation, shewing how Christians ought to walke and behaue themselues both in respect of God,
In this Chapter he comes to the second part of it, (namely) to entreat of Christian life and Conversation, showing how Christians ought to walk and behave themselves both in respect of God,
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The second part is a comprehension of certain speciall duties of Christians, as they haue relation one to another in some particular state and condition of life,
The second part is a comprehension of certain special duties of Christians, as they have Relation one to Another in Some particular state and condition of life,
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In this first verse, more specially we haue the Apostles exhortation to seeke things that are aboue, which is amplified by the place where they are (namely) where Christ is in heauen, together with the glorious state of Christ there, that hee sits at the right hand of God.
In this First verse, more specially we have the Apostles exhortation to seek things that Are above, which is amplified by the place where they Are (namely) where christ is in heaven, together with the glorious state of christ there, that he sits At the right hand of God.
Seeke those things which are aboue (where Christ sits &c.) And this exhortation is vrged by an argument taken from the efficient cause of that seeking (namely) fellowship with Christ in his resurrection,
Seek those things which Are above (where christ sits etc.) And this exhortation is urged by an argument taken from the efficient cause of that seeking (namely) fellowship with christ in his resurrection,
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If you be risen with Christ, then seeke those things which are aboue, but you are risen with Christ, that is grounded on the 12. & 13. verses of the Chapter before, where the Apostle saith, as many as beleeued, were buried with Christ, and raised vp with him:
If you be risen with christ, then seek those things which Are above, but you Are risen with christ, that is grounded on the 12. & 13. Verses of the Chapter before, where the Apostle Says, as many as believed, were buried with christ, and raised up with him:
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So then the summe and substance of this verse is this, an exhortation to the Colossians to seeke things aboue, where Christ is in glory at the right hand of God, vrged from their fellowship with Christ in his resurrection.
So then the sum and substance of this verse is this, an exhortation to the colossians to seek things above, where christ is in glory At the right hand of God, urged from their fellowship with christ in his resurrection.
(bee risen with Christ) to bee risen with Christ, is to haue fellowship with Christ in his resurrection, beeing one with him by the bond of his spirit,
(bee risen with christ) to be risen with christ, is to have fellowship with christ in his resurrection, being one with him by the bound of his Spirit,
and the meaning of the Apostle is, bestow all kind of endeauour, and labour, vse all good meanes to attaine all those things which are aboue (by things aboue) the Apostle meanes, things in heauen,
and the meaning of the Apostle is, bestow all kind of endeavour, and labour, use all good means to attain all those things which Are above (by things above) the Apostle means, things in heaven,
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and yet not things in heauen secret, and hid from vs which are not able to conceiue and comprehend, (for there be things in heauen which eie hath not seene, care hath not heard,
and yet not things in heaven secret, and hid from us which Are not able to conceive and comprehend, (for there be things in heaven which eye hath not seen, care hath not herd,
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and which the heart of man is not able to conceiue) but things reuealed to the eie of faith in the Scripture, that is, the ioies and glorie made knowne to be in heauen,
and which the heart of man is not able to conceive) but things revealed to the eye of faith in the Scripture, that is, the Joys and glory made known to be in heaven,
for these, and such like, are the things aboue in heauen, and these the Apostle would haue the Colossians to seeke after, (for his drift was to perswade to holinesse of life) thus then briefely conceiue we these words,
for these, and such like, Are the things above in heaven, and these the Apostle would have the colossians to seek After, (for his drift was to persuade to holiness of life) thus then briefly conceive we these words,
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Heere, first obserue we brieflie, before wee come to the handling of the words of this verse, the Apostles methode, his order of proceeding in this Epistle, hee first deliuers truth of Doctrine,
Here, First observe we briefly, before we come to the handling of the words of this verse, the Apostles method, his order of proceeding in this Epistle, he First delivers truth of Doctrine,
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and constant course, held by our Apostle, in all his Epistles, to instance, in one, in stead of the rest, in his Epistle to the Romanes hauing laide downe the doctrine of free iustification,
and constant course, held by our Apostle, in all his Epistles, to instance, in one, in stead of the rest, in his Epistle to the Romans having laid down the Doctrine of free justification,
and of sanctification, the vse of the law, deliuerance from the rigour of it by Christ, the calling of the Gentiles, and reiection of the Iewes: Chapter 12.1. he comes to exhort to good life, and saith:
and of sanctification, the use of the law, deliverance from the rigour of it by christ, the calling of the Gentiles, and rejection of the Iewes: Chapter 12.1. he comes to exhort to good life, and Says:
but they must also by the same be taught to deny vngodlinesse, and worldly lust, therefore to the teaching of the trueth must be subioyned exhortation to good life.
but they must also by the same be taught to deny ungodliness, and worldly lust, Therefore to the teaching of the truth must be subjoined exhortation to good life.
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Againe must teaching and exhortation bee conioyned, must these two go together, then where this order is obserued, whereunto doctrine is added exhortation, it is not ynough for vs to haue knowledge of the truth,
Again must teaching and exhortation be conjoined, must these two go together, then where this order is observed, whereunto Doctrine is added exhortation, it is not enough for us to have knowledge of the truth,
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surely our state is no better, (nay it is farre worse) then the state of the poore blinde Papists, and other heretickes. Remember what our Sauiour saith: Luk. 12.47. (That seruant that knoweth his Masters will, and prepareth not himselfe, neither doth according to his will, shalbe beaten with many stripes, and the 48. verse (to whom much is giuen, of him shall much be required.) If the Lord trust vs with much knowledge, certainely he will looke for much obedience at our hands.
surely our state is no better, (nay it is Far Worse) then the state of the poor blind Papists, and other Heretics. remember what our Saviour Says: Luk. 12.47. (That servant that Knoweth his Masters will, and Prepareth not himself, neither does according to his will, shall beaten with many stripes, and the 48. verse (to whom much is given, of him shall much be required.) If the Lord trust us with much knowledge, Certainly he will look for much Obedience At our hands.
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Now to the doctrine offered from the wordes of this verse, we are first to consider the Apostles argument, hee labours to perswade the Colossians to seeke things aboue,
Now to the Doctrine offered from the words of this verse, we Are First to Consider the Apostles argument, he labours to persuade the colossians to seek things above,
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an holy, and heauenly life, a life in some measure like to that of Angels and Saints in heauen, by an argument taken from their fellowshippe with Christ in his resurrection, that being one with him by faith,
an holy, and heavenly life, a life in Some measure like to that of Angels and Saints in heaven, by an argument taken from their fellowship with christ in his resurrection, that being one with him by faith,
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as any possible can be to stirre vs vp to endeuour to become holy, and leade an holy and heauenly life, nothing is more powerfull and more preuayling to mooue men to leade a life in some degree like to the life of Angels,
as any possible can be to stir us up to endeavour to become holy, and lead an holy and heavenly life, nothing is more powerful and more prevailing to move men to lead a life in Some degree like to the life of Angels,
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and comfortable in our hearts will vndoubtedly kindle in them, an ardent loue of God againe, can wee finde our selues within compasse of Gods speciall loue,
and comfortable in our hearts will undoubtedly kindle in them, an Ardent love of God again, can we find our selves within compass of God's special love,
The Apostle therefore had great reason to vse this argument (If yee be risen with Christ, seeke those things which are aboue) And vpon this ground, let vs take knowledge of this that it is but a sophisme,
The Apostle Therefore had great reason to use this argument (If ye be risen with christ, seek those things which Are above) And upon this ground, let us take knowledge of this that it is but a sophism,
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and a deceit thrust vpon some men by strong delusion of the Deuill, to say (as the Papists vse to say) that the doctrine of iustification by faith in Christ, that the doctrine we teach, that wee beeing one with Christ by faith, are partakers of his life, death,
and a deceit thrust upon Some men by strong delusion of the devil, to say (as the Papists use to say) that the Doctrine of justification by faith in christ, that the Doctrine we teach, that we being one with christ by faith, Are partakers of his life, death,
and that it makes men licentious, sets open a gap to all loosenesse of life, that cannot bee, that doctrine is indeed, the originall and ground of all sincere and holy obedience;
and that it makes men licentious, sets open a gap to all looseness of life, that cannot be, that Doctrine is indeed, the original and ground of all sincere and holy Obedience;
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yea certainly a liuely feeling in our hearts of the comforts in Christ, and of Gods mercy, in and through him, will set our heads a worke to deuise (if it were possible) some retribution,
yea Certainly a lively feeling in our hearts of the comforts in christ, and of God's mercy, in and through him, will Set our Heads a work to devise (if it were possible) Some retribution,
In the next place, we are to marke the phrase and forme of speech heere vsed by the Apostle, he saith not (If yee beleeue that Christ is risen:) but (If yee bee risen with Christ) I haue already shewed from this manner of speaking in the Chapter before, 12. verse, the neere vnion that is betweene Christ and his true members,
In the next place, we Are to mark the phrase and Form of speech Here used by the Apostle, he Says not (If ye believe that christ is risen:) but (If ye be risen with christ) I have already showed from this manner of speaking in the Chapter before, 12. verse, the near Union that is between christ and his true members,
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and that when hee died, and rose againe, they died, and rose with him, together with the vse, that nothing can disapoint them of the benefit of Christ his death,
and that when he died, and rose again, they died, and rose with him, together with the use, that nothing can disappoint them of the benefit of christ his death,
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but we must finde our selues risen with him, that is, we must finde our selues partakers of the power of his resurrection to raise vs from the death of sinne to newnesse of life;
but we must find our selves risen with him, that is, we must find our selves partakers of the power of his resurrection to raise us from the death of sin to newness of life;
this is one principall effect of the vertue of Christ his resurrection, spoken of by the Apostle, Phil. 3.10. and the vertue of Christ his resurrection is the power of his Godhead, or of his spirit whereby he mightily raised himselfe from death to life;
this is one principal Effect of the virtue of christ his resurrection, spoken of by the Apostle, Philip 3.10. and the virtue of christ his resurrection is the power of his Godhead, or of his Spirit whereby he mightily raised himself from death to life;
and this power wee must finde effectuall in our selues, as the Apostle hath taught it plainely, Rom. 6.4. and in diuers other places, no doubt we haue the point in speculation, wee haue often heard of it.
and this power we must find effectual in our selves, as the Apostle hath taught it plainly, Rom. 6.4. and in diverse other places, no doubt we have the point in speculation, we have often herd of it.
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(If Christ bee not risen, our faith is but vaine, and we are yet in our sinnes.) Now then consider it, howsoeuer it is most true, that Christ is risen,
(If christ be not risen, our faith is but vain, and we Are yet in our Sins.) Now then Consider it, howsoever it is most true, that christ is risen,
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if we be not raised from the death of sinne, to the life of righteousnesse by the power of his resurrection, hee is not risen to vs as a Sauiour and a conquerour ouer sinne, hell, death,
if we be not raised from the death of sin, to the life of righteousness by the power of his resurrection, he is not risen to us as a Saviour and a conqueror over sin, hell, death,
and damnation, but as a iudge to condemne vs: and this we may easily gather out of Reuel. 20.6. Blessed is he that hath his portion in the first resurrection, (that is) in rising from sinne to newnesse of life (for •uer him the second death hath no power.) Heereupon it followes strongly on the contrary, hee that hath not part in the first resurrection, he that is not raised from the death of sinne, to the life of righteousnesse, he shall certainely feele and endure the paines of the second death, ouer him it shall haue power.
and damnation, but as a judge to condemn us: and this we may Easily gather out of Revel. 20.6. Blessed is he that hath his portion in the First resurrection, (that is) in rising from sin to newness of life (for •uer him the second death hath no power.) Hereupon it follows strongly on the contrary, he that hath not part in the First resurrection, he that is not raised from the death of sin, to the life of righteousness, he shall Certainly feel and endure the pains of the second death, over him it shall have power.
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that is no better then the implicite and infolded faith of the Papists, who say they beleeue as the Church beleeues, not knowing what the Church beleeues;
that is no better then the implicit and enfolded faith of the Papists, who say they believe as the Church believes, not knowing what the Church believes;
let vs neuer rest till wee finde our selues risen with Christ, till we feele the power of his resurrection, raising vs vp from the death of sinne to newnesse of life,
let us never rest till we find our selves risen with christ, till we feel the power of his resurrection, raising us up from the death of sin to newness of life,
and that indeed will comfort vs, when we stand in need of comfort, and giue vs assurance that the comfort and benefit of Christ his resurrection belongs to vs;
and that indeed will Comfort us, when we stand in need of Comfort, and give us assurance that the Comfort and benefit of christ his resurrection belongs to us;
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and Christ, and our selues, and may truely loue God, and our brethren, and conforme our mindes and willes to the holy will of God, we must seeke for it,
and christ, and our selves, and may truly love God, and our brothers, and conform our minds and wills to the holy will of God, we must seek for it,
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he compares the kingdome of heauen to a Merchant that seekes good pearles, thereby teaching vs to vse earnest endeauour to attaine not only the reward of glory in heauen,
he compares the Kingdom of heaven to a Merchant that seeks good Pearls, thereby teaching us to use earnest endeavour to attain not only the reward of glory in heaven,
but an heauenly conformity, with the blessed Angels, and Saints in this life, and the reason is manifest, the attainement of this is very hard, there bee many things to hinder it,
but an heavenly conformity, with the blessed Angels, and Saints in this life, and the reason is manifest, the attainment of this is very hard, there be many things to hinder it,
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This then meetes with those carelesse, and carnall people who foolishly say they will leaue all to God, and thinke they may finde that which they neuer sought,
This then meets with those careless, and carnal people who foolishly say they will leave all to God, and think they may find that which they never sought,
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whether wee haue earnestly sought after it, or no, and as then such as haue sought heauenly things diligently, shall finde and feele vnspeakable comfort, which they would not misse for all the world, they shall finde boldnesse to speake to GOD by praier, and assurance to be heard:
whither we have earnestly sought After it, or no, and as then such as have sought heavenly things diligently, shall find and feel unspeakable Comfort, which they would not miss for all the world, they shall find boldness to speak to GOD by prayer, and assurance to be herd:
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so on the other side such as haue had no care to seeke after heauenly things, shall finde themselues in time of triall, in a miserable case, feeling no comfort,
so on the other side such as have had no care to seek After heavenly things, shall find themselves in time of trial, in a miserable case, feeling no Comfort,
One thing more wee are to obserue from these wordes (namely) the obiect of our seeking, expressed by the Apostle, to bee (thinges aboue in Heauen) in that the Apostle makes the obiect of our seeking, things aboue in heauen.
One thing more we Are to observe from these words (namely) the Object of our seeking, expressed by the Apostle, to be (things above in Heaven) in that the Apostle makes the Object of our seeking, things above in heaven.
but we must seeke after things higher, euen in heauen, in a word more plainly, (keeping to the purpose of the Apostle, which was to perswade to an heauenly life) we are heere taught, that as many as are made aliue with Christ,
but we must seek After things higher, even in heaven, in a word more plainly, (keeping to the purpose of the Apostle, which was to persuade to an heavenly life) we Are Here taught, that as many as Are made alive with christ,
therefore no man, the most holy that is, is a perfect patterne of holines, and consequently we are not to rest contented in vsing meanes, to attaine the holinesse of the best man liuing in this world, we are not there to pitch downe our rest,
Therefore no man, the most holy that is, is a perfect pattern of holiness, and consequently we Are not to rest contented in using means, to attain the holiness of the best man living in this world, we Are not there to pitch down our rest,
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but we are to endeauour by all good meanes, to aspire to that holines, that is found in heauen, it must be one part of our daily praier, (as we are taught by our Sauiour) that we may do the will of God heere in earth as it is done aboue in heauen.
but we Are to endeavour by all good means, to aspire to that holiness, that is found in heaven, it must be one part of our daily prayer, (as we Are taught by our Saviour) that we may do the will of God Here in earth as it is done above in heaven.
and made aliue by the power of this resurrection (to them belongs the vse of this point) let them, I say, think on this duty, hereby the best of vs may find how short we are of that we ought to come to, no doubt if wee compare our selues with others of the Saints and children of God, that yet liue in this world, we shall find we come farre behind them in many graces, much more are we short of that holines that is found in heauen, I speake not this to make sad the hearts of any, that truely endeauour after holinesse in regard of their great weakenesse, no certainely, the least measure of sauing grace is pleasing to God in Christ,
and made alive by the power of this resurrection (to them belongs the use of this point) let them, I say, think on this duty, hereby the best of us may find how short we Are of that we ought to come to, no doubt if we compare our selves with Others of the Saints and children of God, that yet live in this world, we shall find we come Far behind them in many graces, much more Are we short of that holiness that is found in heaven, I speak not this to make sad the hearts of any, that truly endeavour After holiness in regard of their great weakness, no Certainly, the least measure of Saving grace is pleasing to God in christ,
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but I speake it to stirre vs vp yet further, to seeke after grace, and holinesse, & to be displeased with our selues, in regard of our wants and our imperfections, let vs euerie one,
but I speak it to stir us up yet further, to seek After grace, and holiness, & to be displeased with our selves, in regard of our Wants and our imperfections, let us every one,
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but wee are to labour and endeauour after that holinesse that is found in heauen, and let vs with our Apostle: Phil. 3.13. forget that which is behinde and endeauor our selues vnto that which is before:
but we Are to labour and endeavour After that holiness that is found in heaven, and let us with our Apostle: Philip 3.13. forget that which is behind and endeavour our selves unto that which is before:
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and still presse forward, and follow hard toward the marke &c. the greater measure of holinesse we come to, the greater will be our comfort in this life,
and still press forward, and follow hard towards the mark etc. the greater measure of holiness we come to, the greater will be our Comfort in this life,
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Come we now to the amplification of this exhortation in the words following, (where Christ sits at the right hand of God) in these words the Apostle doth expresse the place where those things aboue to be sought for, are (namely) where Christ is in heauen,
Come we now to the amplification of this exhortation in the words following, (where christ sits At the right hand of God) in these words the Apostle does express the place where those things above to be sought for, Are (namely) where christ is in heaven,
& withall he doth shew the glorious state of Christ in heauen, that there he sits at the right hand of God, we must stand a while to open the meaning of the wordes (where Christ sits, &c.) that is, in heauen where Christ is, for as the Apostle sayth. Ephes. 1.20. hee set him at his right hand in the heauenly places.
& withal he does show the glorious state of christ in heaven, that there he sits At the right hand of God, we must stand a while to open the meaning of the words (where christ sits, etc.) that is, in heaven where christ is, for as the Apostle say. Ephesians 1.20. he Set him At his right hand in the heavenly places.
this forme of speech is metaphoricall, and its spoken by way of similitude, to bring down to our reach & vnderstanding the glorious state of Christ in heauen, that there he is aduanced to an infinite,
this Form of speech is metaphorical, and its spoken by Way of similitude, to bring down to our reach & understanding the glorious state of christ in heaven, that there he is advanced to an infinite,
but as a borrowed speech, its taken from the manner of kings on the earth, who vse to set those at their right hand, whom they purpose most of all to honour, 1, King. 2.19.
but as a borrowed speech, its taken from the manner of Kings on the earth, who use to Set those At their right hand, whom they purpose most of all to honour, 1, King. 2.19.
and exercise power and authority, ouer all things belonging to the Kingdome, so then by this forme of speech (that Christ sits at the right hand of God) two things are signified.
and exercise power and Authority, over all things belonging to the Kingdom, so then by this Form of speech (that christ sits At the right hand of God) two things Are signified.
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and gouernour of heauen and earth, hauing all power giuen to him both in heauen and earth, as himselfe sayth: Matth. 28.18. and this the Apostle shewes plainely, Eph. 1. where hauing sayd, vers. 20. that Christ is set at the right hand of his father:
and governor of heaven and earth, having all power given to him both in heaven and earth, as himself say: Matthew 28.18. and this the Apostle shows plainly, Ephesians 1. where having said, vers. 20. that christ is Set At the right hand of his father:
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for in saying (where Christ sits at the right hand of God) hee giues vs to vnderstand, that aboue in heauen is Christ aduanced to glory, and though Christ his Kingdome extend it selfe ouer all things,
for in saying (where christ sits At the right hand of God) he gives us to understand, that above in heaven is christ advanced to glory, and though christ his Kingdom extend it self over all things,
Hence it is that the Apostle doth expresly and distinctly set downe the place of his exaltation to bee in the highest heauens, Ephes. 20. that he sits at Gods right hand in the heauenly places: and againe, Heb. 1.3. its sayd, that hee sits at the right hand of Maiesty in the highest places:
Hence it is that the Apostle does expressly and distinctly Set down the place of his exaltation to be in the highest heavens, Ephesians 20. that he sits At God's right hand in the heavenly places: and again, Hebrew 1.3. its said, that he sits At the right hand of Majesty in the highest places:
and this meets with that errour of some, who would gather from Christ his sitting at the right hand of his father, that hee in his manhood is euery where present, whereas indeed, his sitting at the right hand of his father rightly vnderstood is rather a confutation,
and this meets with that error of Some, who would gather from christ his sitting At the right hand of his father, that he in his manhood is every where present, whereas indeed, his sitting At the right hand of his father rightly understood is rather a confutation,
Gods right hand is euery where, Christ sits at the right hand of God, therefore his manhood is euery where, this is a meere fallation and deceitfull kinde of reasoning.
God's right hand is every where, christ sits At the right hand of God, Therefore his manhood is every where, this is a mere fallation and deceitful kind of reasoning.
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for why? is it so that Christ our head is already possessed of vnspeakable glory in heauen? then certainely in time he will make vs pertakers of the same, he now is most glorious in himselfe, he will one day be most glorious in his members, it is one part of his praier, Iohn 17.24. That his members should be with him, and bee partakers of his glory.
for why? is it so that christ our head is already possessed of unspeakable glory in heaven? then Certainly in time he will make us partakers of the same, he now is most glorious in himself, he will one day be most glorious in his members, it is one part of his prayer, John 17.24. That his members should be with him, and be partakers of his glory.
But to answer, so as we may conceiue the trueth, Christ sits at the right hand of God (that is) both as God and man he rules in glory ouer all things, in heauen and earth, may wee thereupon conclude, that hee both as God and as man is in euery place present? no such matter, it will not followe from thence, from his ruling in euery place, is no good argument to inferre his presence in euerie place, in respect of his manhood, wee knowe one may rule in many places where hee is not present in body,
But to answer, so as we may conceive the truth, christ sits At the right hand of God (that is) both as God and man he rules in glory over all things, in heaven and earth, may we thereupon conclude, that he both as God and as man is in every place present? no such matter, it will not follow from thence, from his ruling in every place, is no good argument to infer his presence in every place, in respect of his manhood, we know one may Rule in many places where he is not present in body,
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if it did, then were Christ his humane nature, by his exaltation not glorified, but abolished and taken away, from these words (where Christ sits &c.) expressing Christ his aduancement in heauen, two things are further offered to our consideration.
if it did, then were christ his humane nature, by his exaltation not glorified, but abolished and taken away, from these words (where christ sits etc.) expressing christ his advancement in heaven, two things Are further offered to our consideration.
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The first is this, Christ our head and Sauiour doth enioy in heauen incomprehensible glory, euen in our nature, Chist in his manhood personally vnited to his Godhead ▪ is partaker of vnspeakeable glory, not only infinitly exceeding the glory of all the sonnes of men, whose glory is lesse then a shadow in comparison of it,
The First is this, christ our head and Saviour does enjoy in heaven incomprehensible glory, even in our nature, Christ in his manhood personally united to his Godhead ▪ is partaker of unspeakable glory, not only infinitely exceeding the glory of all the Sons of men, whose glory is less then a shadow in comparison of it,
but also of the most holy and glorious Angels, as the Apostle sayth, Phil. 2.9. God hath highly exalted him, and giuen him a name aboue euery name, and Heb. 1.13.
but also of the most holy and glorious Angels, as the Apostle say, Philip 2.9. God hath highly exalted him, and given him a name above every name, and Hebrew 1.13.
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sayth the holy Ghost, vnto which of the Angels, said hee at any time, sit at my right hand, till I make thine enemies thy footstoole, giuing vs to vnderstand, that his glory is far aboue the glory of the most glorious angels,
say the holy Ghost, unto which of the Angels, said he At any time, fit At my right hand, till I make thine enemies thy footstool, giving us to understand, that his glory is Far above the glory of the most glorious Angels,
yea remember that this is a thing so cleare, and so certaine, that the Apostle doubts not to affirme, that wee already sit with Christ in heauenly places, Ephes. 2.6. Let then as many as truely beleeue in Christ thinke on this, as an infaliible truth to their comfort.
yea Remember that this is a thing so clear, and so certain, that the Apostle doubts not to affirm, that we already fit with christ in heavenly places, Ephesians 2.6. Let then as many as truly believe in christ think on this, as an infaliible truth to their Comfort.
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I come to the next thing, the point is this, Christ our head and Sauiour, is Lord and King of all things, gouerning his Church and members in this world in speciall manner, gathering them out of the world, guiding them in the way to heauen, exercising them vnder afflictions and temptations, to spirituall obedience, supporting them in their troubles,
I come to the next thing, the point is this, christ our head and Saviour, is Lord and King of all things, governing his Church and members in this world in special manner, gathering them out of the world, guiding them in the Way to heaven, exercising them under afflictions and temptations, to spiritual Obedience, supporting them in their Troubles,
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and defending them against the rage of all enemies whatsoeuer, and againe, exercising his power ouer all that oppose themselues to his kingdome, to their vtter confusion, that place Ephes. 1.22. makes this manifest.
and defending them against the rage of all enemies whatsoever, and again, exercising his power over all that oppose themselves to his Kingdom, to their utter confusion, that place Ephesians 1.22. makes this manifest.
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yet he suffereth them for a time to exercise some power, and rage ouer his Church in this life, because hee will haue his members made conformable to himselfe, in a measure of suffering,
yet he suffers them for a time to exercise Some power, and rage over his Church in this life, Because he will have his members made conformable to himself, in a measure of suffering,
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and to strengthen our faith in this, we see that Christ our Lord and King, doth sometimes manifest his power in bringing to naught the plots and deuises of the enemies of his Church,
and to strengthen our faith in this, we see that christ our Lord and King, does sometime manifest his power in bringing to nought the plots and devises of the enemies of his Church,
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and to him we must shew our selues thankefull, and let the consideration of Christ his great power, comfort and encourage all that beleeue in him, against the fear of any aduersary power whatsoeuer, lets know whatsoeuer the enemies of Christ and his Church, Antichrist,
and to him we must show our selves thankful, and let the consideration of christ his great power, Comfort and encourage all that believe in him, against the Fear of any adversary power whatsoever, lets know whatsoever the enemies of christ and his Church, Antichrist,
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and affect things aboue, Set your affections on things which are aboue, and this is further enlarged by dehortation from the contrary, that they doe not minde nor affect things on earth:) And not on things &c.)
and affect things above, Set your affections on things which Are above, and this is further enlarged by dehortation from the contrary, that they do not mind nor affect things on earth:) And not on things etc.)
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(sauour) the meaning of the Apostle is this, (minde and affect) and in particular, let your thoughts and meditations, your care, your desire, your loue,
(savour) the meaning of the Apostle is this, (mind and affect) and in particular, let your thoughts and meditations, your care, your desire, your love,
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and a perfect conformity of minde and will to the will of God, (and not on things which are on the earth) By things on the earth the Apostle meaneth things of this life, things that pertaine onely to the mainetenance of naturall life in this world,
and a perfect conformity of mind and will to the will of God, (and not on things which Are on the earth) By things on the earth the Apostle means things of this life, things that pertain only to the maintenance of natural life in this world,
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the Apostle shuts them vppe vnder one word, euen vnder the names of this world (they that vsed this world) meaning the things of this world, seruing for our our vse onely in this life,
the Apostle shuts them up under one word, even under the names of this world (they that used this world) meaning the things of this world, serving for our our use only in this life,
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as he saith in that place, If your treasure be in heauen, there will your hearts bee also, our hearts will follow our treasures. 1. Pet. 1.4. the Apostle saith, (our inheritance) euen that which all true beleeuers looke to be possessed of (is in heauen) therefore it is meete that our minds should be there.
as he Says in that place, If your treasure be in heaven, there will your hearts be also, our hearts will follow our treasures. 1. Pet. 1.4. the Apostle Says, (our inheritance) even that which all true believers look to be possessed of (is in heaven) Therefore it is meet that our minds should be there.
We see then our duty, let vs hereby examine our selues, and if we duely examine our selues concerning this duty, I feare me the most of vs shall find our selues much wanting,
We see then our duty, let us hereby examine our selves, and if we duly examine our selves Concerning this duty, I Fear me the most of us shall find our selves much wanting,
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Doe our thoughts euer runne on heauenly things? Are our mindes and affections fully set and fixed on them? Surely if wee deale truely with our selues, I doubt wee shall finde that the thoughts of most of vs are otherwise taken vp,
Do our thoughts ever run on heavenly things? are our minds and affections Fully Set and fixed on them? Surely if we deal truly with our selves, I doubt we shall find that the thoughts of most of us Are otherwise taken up,
then things aboue, a man may iudge of their inwards, by the foame, and filth that comes from them, they foame out the folly of their owne hearts, in cursing, swearing, rayling, filthy speaking, and the like;
then things above, a man may judge of their inward, by the foam, and filth that comes from them, they foam out the folly of their own hearts, in cursing, swearing, railing, filthy speaking, and the like;
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and that wishingly, after the way that leadeth to his dwelling, now where is almost that man or woman that doth thus wishingly enquire after heauen? nay surely, the way beeing pointed out vnto vs, the most of vs haue little,
and that wishingly, After the Way that leads to his Dwelling, now where is almost that man or woman that does thus wishingly inquire After heaven? nay surely, the Way being pointed out unto us, the most of us have little,
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or no care to walke in it, and that is a plaine euidence, that our minds are not thitherward, our hearts and affections are not set on heauen and heauenly things;
or no care to walk in it, and that is a plain evidence, that our minds Are not thitherward, our hearts and affections Are not Set on heaven and heavenly things;
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happily thou hast a good liking, and a little taste of the powers of the world to come as it is Heb. 6.5. and therewith thou art content, and dost please thy selfe;
happily thou hast a good liking, and a little taste of the Powers of the world to come as it is Hebrew 6.5. and therewith thou art content, and dost please thy self;
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let then the consideration of the beginnings of heauenly comfort so sweete and excellent, euen in this life, raise vp our hearts aboue al earthly things,
let then the consideration of the beginnings of heavenly Comfort so sweet and excellent, even in this life, raise up our hearts above all earthly things,
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We plainely see, that religion doth not take away and abolish humane affections (as some haue foolishly thought) but doth onely order them, and bring them into subiection to the will of God;
We plainly see, that Religion does not take away and Abolah humane affections (as Some have foolishly Thought) but does only order them, and bring them into subjection to the will of God;
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and to labour that they may be sanctified, and mooued by grace, as that our anger and hatred may be against sinne, our loue may be to goodnesse, &c. And the rather let vs striue, that the motions of our hearts and willes may be thus sanctified,
and to labour that they may be sanctified, and moved by grace, as that our anger and hatred may be against sin, our love may be to Goodness, etc. And the rather let us strive, that the motions of our hearts and wills may be thus sanctified,
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when therefore thou seest the iudgements of God, on any place, or person, or hearest his word, pray that the Lord would fill thine heart with holy affections and the Lord so doing without question:
when Therefore thou See the Judgments of God, on any place, or person, or Hearst his word, pray that the Lord would fill thine heart with holy affections and the Lord so doing without question:
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Marke further that our Apostle to his exhortation (set your affections on things which are aboue) addes a dehortation from seting our affections on things which are on the earth.
Mark further that our Apostle to his exhortation (Set your affections on things which Are above) adds a dehortation from setting our affections on things which Are on the earth.
Hence it is cleere that we cannot mind and affect things aboue, and the things on the earth both together, it is not possible that our care, desire, loue and liking should be sete on thinges aboue and thinges on the earth both at one time, Phil. 3.19.20.
Hence it is clear that we cannot mind and affect things above, and the things on the earth both together, it is not possible that our care, desire, love and liking should be sete on things above and things on the earth both At one time, Philip 3.19.20.
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yea we may vse the things of this world somtimes for delight, yet in our lawfull delitght in them, our chiefe ioy must be at the right hand of God in Heauen.
yea we may use the things of this world sometimes for delight, yet in our lawful delitght in them, our chief joy must be At the right hand of God in Heaven.
and of small continuance, this being well considered is of weight & able to disswade any one that is endued but with common sence, from wedding his mind to thē,
and of small Continuance, this being well considered is of weight & able to dissuade any one that is endued but with Common sense, from wedding his mind to them,
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for who is it, but he that hath his eies shut vp, & cannot see things that differ, knowing that he hath but a short time to enioy the things of this life,
for who is it, but he that hath his eyes shut up, & cannot see things that differ, knowing that he hath but a short time to enjoy the things of this life,
and promise himselfe any long time in them, it was the foolish conceit of the rich man, Luk. 12, 19. Soule thou hast much goods layd vp for many yeeres, liue at ease, eat, drinke,
and promise himself any long time in them, it was the foolish conceit of the rich man, Luk. 12, 19. Soul thou hast much goods laid up for many Years, live At ease, eat, drink,
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and take thy pastime, he thought hee had a perpetuity in his goods, but what was the answer of God to him, thou foole, &c. and indeed what greater folly? what more wilfull madnes can there be then this? for a man to giue his heart ouer to such things,
and take thy pastime, he Thought he had a perpetuity in his goods, but what was the answer of God to him, thou fool, etc. and indeed what greater folly? what more wilful madness can there be then this? for a man to give his heart over to such things,
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The first wordes of this verse, containe an argument to confirme the Apostles dehortation, in the last wordes of the second verse, (namely) from minding and affecting things on the earth,
The First words of this verse, contain an argument to confirm the Apostles dehortation, in the last words of the second verse, (namely) from minding and affecting things on the earth,
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Now to this argument, happily the Colossians might take exception, they might reply and say, are wee dead? why then wee are not to minde and affect things aboue, dead men minde nothing, the Apostle therefore preuents this obiection, in the next words by further explication of his speech, letting them vnderstand that howsoeuer they were dead,
Now to this argument, happily the colossians might take exception, they might reply and say, Are we dead? why then we Are not to mind and affect things above, dead men mind nothing, the Apostle Therefore prevents this objection, in the next words by further explication of his speech, letting them understand that howsoever they were dead,
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so then in this third verse, wee haue a reason yeelded, why the beleeuing Colossians should not minde and affect things on the earth, because they were dead.
so then in this third verse, we have a reason yielded, why the believing colossians should not mind and affect things on the earth, Because they were dead.
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as wee haue it in the chapter before, verse the twentieth, you being one with Christ by faith are dead with him, that is, as partakers of the power of his death,
as we have it in the chapter before, verse the twentieth, you being one with christ by faith Are dead with him, that is, as partakers of the power of his death,
and that I gather to be the meaning of this worde (life) from the Apostles owne words, in the verse following, where hee sayth, that when Christ which is your life shall appeare,
and that I gather to be the meaning of this word (life) from the Apostles own words, in the verse following, where he say, that when christ which is your life shall appear,
& that is fulnesse of happinesse and glory, wherewith the bodyes and soules of true beleeuers shall then bee inuested (is hid) that is not onely kept from the eyes of the world, who haue no sight of it at all,
& that is fullness of happiness and glory, wherewith the bodies and Souls of true believers shall then be invested (is hid) that is not only kept from the eyes of the world, who have no sighed of it At all,
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(with Christ) that is aboue in heauen, where Christ is, and is hid as Christ is now hid, who is hid from the eyes of all that liue on the earth, hee sitting in fulnesse of glory at the right hand of his father, (in God) that is, in the hand of God, in his grace, mercy and power,
(with christ) that is above in heaven, where christ is, and is hid as christ is now hid, who is hid from the eyes of all that live on the earth, he sitting in fullness of glory At the right hand of his father, (in God) that is, in the hand of God, in his grace, mercy and power,
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so the life and glory that shall be bestowed on true beleeuers being (as the Apostle sayth) hid in God, the meaning is, that it is layd vp in his gracious and powerfull hand:
so the life and glory that shall be bestowed on true believers being (as the Apostle say) hid in God, the meaning is, that it is laid up in his gracious and powerful hand:
and of worldly happinesse and your happy life, your perfection of holinesse, and glory, that once you shall haue both in your bodies and soules, is altogether hid from the eyes of the world and in great measure from your selues,
and of worldly happiness and your happy life, your perfection of holiness, and glory, that once you shall have both in your bodies and Souls, is altogether hid from the eyes of the world and in great measure from your selves,
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perswaded to seeke and affect things aboue, so now from their fellowship with Christ in his death, he disswades from minding and affecting earthly things, he reasons thus, you being partakers with Christ in his death, are as dead men in regard of sinne,
persuaded to seek and affect things above, so now from their fellowship with christ in his death, he dissuades from minding and affecting earthly things, he Reasons thus, you being partakers with christ in his death, Are as dead men in regard of sin,
Hence we may take vp this conclusion, that fellowship with Christ in his death, the hauing of part with Christ in the power of his death, is able to make vs as dead men in regard of our loue & affection to the things of this life, it will make our hearts as dead within vs, in regard of any affection to earthly things,
Hence we may take up this conclusion, that fellowship with christ in his death, the having of part with christ in the power of his death, is able to make us as dead men in regard of our love & affection to the things of this life, it will make our hearts as dead within us, in regard of any affection to earthly things,
and for the profession of the Gospell, if wee cannot holde them together, for as the Apostle sayth, Gal. 2.19. they that are Christs are crucified with Christ, and being crucified with him they haue crucified the flesh with the lusts therof & as it is Gal. 5.24.
and for the profession of the Gospel, if we cannot hold them together, for as the Apostle say, Gal. 2.19. they that Are Christ Are Crucified with christ, and being Crucified with him they have Crucified the Flesh with the Lustiest thereof & as it is Gal. 5.24.
if we finde Christ his death powerfull in vs, to the mortification of our owne wicked willes and carnall affections, that we are as dead men, in regard of loue and and affection to earthly things,
if we find christ his death powerful in us, to the mortification of our own wicked wills and carnal affections, that we Are as dead men, in regard of love and and affection to earthly things,
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Oh that wicked worldlings whose hearts are glued to the world, and to the things of this world, would but duly consider this, that the setting of their hearts on the honours, pleasures, profites and preferments of this life is a plaine testimonie that they haue no part in the death of Christ;
O that wicked worldlings whose hearts Are glued to the world, and to the things of this world, would but duly Consider this, that the setting of their hearts on the honours, pleasures, profits and preferments of this life is a plain testimony that they have no part in the death of christ;
so long as wee are in the body, such is our corruption, and the things themselues are needfull for the maintenance and wellbeing of the bodie in this world,
so long as we Are in the body, such is our corruption, and the things themselves Are needful for the maintenance and wellbeing of the body in this world,
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yet take this with you, if wee bee dead with Christ, if wee haue part with him in the power of his death, certainely our hearts will euery day more and more be weaned,
yet take this with you, if we be dead with christ, if we have part with him in the power of his death, Certainly our hearts will every day more and more be weaned,
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and set on earthly things, and if then they bee more greedy of the things of this life, without question, that is a dangerous case, it is a signe that they neuer had part in the power of Christ his death,
and Set on earthly things, and if then they be more greedy of the things of this life, without question, that is a dangerous case, it is a Signen that they never had part in the power of christ his death,
and let vs know, that if we haue no part in the power of Christ his death, we can haue no comfort in the merit of it, Gal. 6.14, God forbid (sayth the Apostle) that I should reioyce,
and let us know, that if we have no part in the power of christ his death, we can have no Comfort in the merit of it, Gal. 6.14, God forbid (say the Apostle) that I should rejoice,
and let it stirre vs vp neuer to rest till wee finde, and feele Christ his death powerfull in vs, to weane vs from the loue of the things of this life,
and let it stir us up never to rest till we find, and feel christ his death powerful in us, to wean us from the love of the things of this life,
yea, though wee haue abundance of them, and hold, and enioy them, yet let not our hearts bee set on them, the Papists say it is a state of perfection to haue nothing to doe with the things of this life,
yea, though we have abundance of them, and hold, and enjoy them, yet let not our hearts be Set on them, the Papists say it is a state of perfection to have nothing to do with the things of this life,
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now that is but a fancy, it is rather a state of perfection, or comming neere to perfection (for we are not to dreame of any absolute perfection in this life) in the middest of the abundance of the things of this life, not to haue our hearts set vpon them.
now that is but a fancy, it is rather a state of perfection, or coming near to perfection (for we Are not to dream of any absolute perfection in this life) in the midst of the abundance of the things of this life, not to have our hearts Set upon them.
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Hence we are giuen to vnderstand thus much, that the happinesse, and glory, the comfort and ioy vnspeakeable and glorious as the Apostle Peter cals it, 1. Pet. 1.8.
Hence we Are given to understand thus much, that the happiness, and glory, the Comfort and joy unspeakable and glorious as the Apostle Peter calls it, 1. Pet. 1.8.
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therefore they thinke no misery so bitter, as sound and sincere profession of the Gospell, because (indeed) they haue no apprehension of the comfort of that life.
Therefore they think no misery so bitter, as found and sincere profession of the Gospel, Because (indeed) they have no apprehension of the Comfort of that life.
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of true beleeuers begun in this life, and to be made perfect in the life to come, is a thing altogether hid from the eye of the world, the world hath no manner of sight nor apprehension,
of true believers begun in this life, and to be made perfect in the life to come, is a thing altogether hid from the eye of the world, the world hath no manner of sighed nor apprehension,
nor vnderstanding of it, no not so much as a glimps of the world sees the outside of a true beleeuer, his face, his countenance, his outward gesture and behauiour,
nor understanding of it, no not so much as a glimpse of the world sees the outside of a true believer, his face, his countenance, his outward gesture and behaviour,
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and glorie that is within, as it is sayd of the Church: Psal. 45.13. She is all glorious within, and that glory the world sees not, and as Eliphas sayth, Iob. 22.20.
and glory that is within, as it is said of the Church: Psalm 45.13. She is all glorious within, and that glory the world sees not, and as Eliphaz say, Job 22.20.
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Againe, true inward comfort in the heart, is a thing strange and vnknowen to men of the world, they are not acquainted with it, they neuer felt it in themselues,
Again, true inward Comfort in the heart, is a thing strange and unknown to men of the world, they Are not acquainted with it, they never felt it in themselves,
First therefore this may discouer vnto vs whence it is, that wicked prophane persons, doe hold the true seruice of God performed by true beleeuers a most vnprofitable thing, yea the greatest drudgery in the world,
First Therefore this may discover unto us whence it is, that wicked profane Persons, do hold the true service of God performed by true believers a most unprofitable thing, yea the greatest drudgery in the world,
and the life of a true Christian, the most heauy dumpish and most vncomfortable life that possible can be, heere is the reason of it, they haue not eyes to see the comfort of that life, it is hid from them,
and the life of a true Christian, the most heavy dumpish and most uncomfortable life that possible can be, Here is the reason of it, they have not eyes to see the Comfort of that life, it is hid from them,
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and they iudge other men by themselues, they thinke no prison so irkesome as the Church, no toile more painefull then prayer, hearing the word, receiuing the Sacraments, they hold no bondage so greeuous,
and they judge other men by themselves, they think no prison so irksome as the Church, no toil more painful then prayer, hearing the word, receiving the Sacraments, they hold no bondage so grievous,
Againe, for further vse of this poynt, let the consideration of it arme all true beleeuers against scorne and contempt cast vpon them, by the wicked and prophane of the world, they are euer censuring true beleeuers, deriuing their profession,
Again, for further use of this point, let the consideration of it arm all true believers against scorn and contempt cast upon them, by the wicked and profane of the world, they Are ever censuring true believers, deriving their profession,
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and insulting ouer their meane and miserable condition (and as they thinke of it) & stick not to say What difference (I pray you) is betweene them and vs, but onely this;
and insulting over their mean and miserable condition (and as they think of it) & stick not to say What difference (I pray you) is between them and us, but only this;
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Alas poore soules, let them alone, let not this discourage any one that truely feares God, let vs consider that they haue no vnderstanding of the happinesse and comfort of true beleeuers;
Alas poor Souls, let them alone, let not this discourage any one that truly fears God, let us Consider that they have no understanding of the happiness and Comfort of true believers;
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a sinner ••nnot disc•rne the happinesse of a true Christian, nor conceiue how God deales with him, he is a meere stranger to his ioy and comfort, the Manna hee feeds on is hidden, Reuel. 2.17.
a sinner ••nnot disc•rne the happiness of a true Christian, nor conceive how God deals with him, he is a mere stranger to his joy and Comfort, the Manna he feeds on is hidden, Revel. 2.17.
yet the fulnesse of it doth not appeare to them, 1 Ioh. 3.2. Saint Iohn saith plainely, That now we are the sonnes of God, but yet it doth not appeare what we shall be. And Rom. 8.23.24.
yet the fullness of it does not appear to them, 1 John 3.2. Saint John Says plainly, That now we Are the Sons of God, but yet it does not appear what we shall be. And Rom. 8.23.24.
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We ought therefore with patience to wait for the accomplishment of our happinesse and holinesse, we are not to thinke (as the wicked doe) that there is no profit in seruing the Lord, vnlesse we haue present preferment in this world, our principal pay wil be in the life to come, we haue part in hand by grace in our soules, in this life,
We ought Therefore with patience to wait for the accomplishment of our happiness and holiness, we Are not to think (as the wicked doe) that there is no profit in serving the Lord, unless we have present preferment in this world, our principal pay will be in the life to come, we have part in hand by grace in our Souls, in this life,
it is an excellent place to this purpose, the Apostle there saith, Gal. 5.5. That through the spirit we waite for the hope of righteousnesse through faith:
it is an excellent place to this purpose, the Apostle there Says, Gal. 5.5. That through the Spirit we wait for the hope of righteousness through faith:
that is, for full reuelation of righteousnesse imputed, and for the accomplishment of the effect of it (namely) sanctification, we are to waite for it through faith;
that is, for full Revelation of righteousness imputed, and for the accomplishment of the Effect of it (namely) sanctification, we Are to wait for it through faith;
Come wee to the manner, how the life of true beleeuers is hid, expressed by the Apostle in these words (with Christ) that is no otherwise then Christ is now hid, who sits at the right hand of his father,
Come we to the manner, how the life of true believers is hid, expressed by the Apostle in these words (with christ) that is not otherwise then christ is now hid, who sits At the right hand of his father,
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but in time be reuealed, because it is hid as Christ is now hidde, who in time shall shew himselfe from heauen in glorie of that wee shall more fitly speake in the next verse.
but in time be revealed, Because it is hid as christ is now hid, who in time shall show himself from heaven in glory of that we shall more fitly speak in the next verse.
That the Lord Iesus is now in heauen hid from the bodilie eies of all that liue on the earth, the Saints in heauen in their soules now see Christ as he is in fulnesse of glory,
That the Lord Iesus is now in heaven hid from the bodily eyes of all that live on the earth, the Saints in heaven in their Souls now see christ as he is in fullness of glory,
and after the generall resurrection, they shall see him with their bodily eies likewise, but he is yet hid from vs now liuing in this world, we see him not with our bodily eies,
and After the general resurrection, they shall see him with their bodily eyes likewise, but he is yet hid from us now living in this world, we see him not with our bodily eyes,
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and that Christ also spake to Paul from heauen, from whence the glorious light shined and yet a learned Papist in a booke latelie published takes on him by warrant of that apparision of Christ to Paul Acts 9. to prooue that Christ his bodie (de facto) that is, actually, hath beene in two places at once,
and that christ also spoke to Paul from heaven, from whence the glorious Light shined and yet a learned Papist in a book lately published Takes on him by warrant of that apparition of christ to Paul Acts 9. to prove that christ his body (de facto) that is, actually, hath been in two places At once,
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but hee can neuer from thence euince it, either by plaine euidence, or good consequent; doubtlesse that apparision was from heauen, Christ still being in heauen, and it was extraordinarie,
but he can never from thence evince it, either by plain evidence, or good consequent; doubtless that apparition was from heaven, christ still being in heaven, and it was extraordinary,
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for this is Christ propounded, and set before vs to bee looked on in the word and Sacraments, many an ignorant person thinks hee doth eie Christ by faith,
for this is christ propounded, and Set before us to be looked on in the word and Sacraments, many an ignorant person thinks he does eye christ by faith,
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but he hath no vnderstanding of the personall vnion of his Godhead and manhood, and hee is not able to distinguish betweene his actiue and passiue obedience,
but he hath no understanding of the personal Union of his Godhead and manhood, and he is not able to distinguish between his active and passive Obedience,
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Come we now to the last words of this verse, wherein the Apostle doth expresse, in whom the happy life of true beleeuers is hid (namely) (in God) and before I come to that I chiefelie intend to stand on in handling of these words I hold it not amisse, vpon occasion of these words, to discouer a shift that the Papists haue deuised to vphold their intercession of Saints,
Come we now to the last words of this verse, wherein the Apostle does express, in whom the happy life of true believers is hid (namely) (in God) and before I come to that I chiefly intend to stand on in handling of these words I hold it not amiss, upon occasion of these words, to discover a shift that the Papists have devised to uphold their Intercession of Saints,
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and a vaine deuise of an idle braine, without all warrant of the word of God, wee finde it not in any place of Scripture, that the Saints in heauen, beholding God face to face, doe in him,
and a vain devise of an idle brain, without all warrant of the word of God, we find it not in any place of Scripture, that the Saints in heaven, beholding God face to face, do in him,
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as of the wisdome of God, in calling and sauing the Gentiles, Ephes. 3.10. and of the day of Iudgement, and they know not the thoughts of mens hearts,
as of the Wisdom of God, in calling and Saving the Gentiles, Ephesians 3.10. and of the day of Judgement, and they know not the thoughts of men's hearts,
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vnlesse it please God by speciall dispensation to reueale them vnto them, the Lord vsing their ministrie for the good of his chosen, much lesse doe Saints departed know them, whom the Lord neuer vseth as ministring Spirits,
unless it please God by special Dispensation to reveal them unto them, the Lord using their Ministry for the good of his chosen, much less do Saints departed know them, whom the Lord never uses as ministering Spirits,
That the happinesse and comfort of true beleeuers, begunne in this life to be made perfect in the life to come, and laide vp in the gracious and powerfull hand of God;
That the happiness and Comfort of true believers, begun in this life to be made perfect in the life to come, and laid up in the gracious and powerful hand of God;
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First, hence we are taught, where we are to seeke, and to looke for life, breathing and true comfort in time of any distresse, euen at the hand of God who onely hath it in his keeping, it is neither men nor Angels that of themselues can giue it vnto vs,
First, hence we Are taught, where we Are to seek, and to look for life, breathing and true Comfort in time of any distress, even At the hand of God who only hath it in his keeping, it is neither men nor Angels that of themselves can give it unto us,
but onlie God ▪ Whither will a man that needs anything goe, but where he knowes supply is to bee had? If hee neede but water he will goe to the Well or Conduit:
but only God ▪ Whither will a man that needs anything go, but where he knows supply is to be had? If he need but water he will go to the Well or Conduit:
and then doubtlesse (if we be in the number of those, to whom his promise belongs) we shall not faile to obtaine it, through his promise, the Lord is become a voluntarie debter vnto vs,
and then doubtless (if we be in the number of those, to whom his promise belongs) we shall not fail to obtain it, through his promise, the Lord is become a voluntary debtor unto us,
and consider further with thy selfe, dost thou beleeue there is eternall happinesse, and comfort in heauen, laid vp for thee in the hand of the Lord? and wilt thou then doubt whether there be comfort for thee in his hand in time of this life,
and Consider further with thy self, dost thou believe there is Eternal happiness, and Comfort in heaven, laid up for thee in the hand of the Lord? and wilt thou then doubt whither there be Comfort for thee in his hand in time of this life,
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or the Deuill without, not the flesh within, can depriue them of it, though the deuill and his instruments, maliciously purpose by their vexations, to make Gods children miserable,
or the devil without, not the Flesh within, can deprive them of it, though the Devil and his Instruments, maliciously purpose by their vexations, to make God's children miserable,
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If then wee haue in vs the beginnings of heauenly life and comfort, let vs assure our selues, we shall neuer bee depriued of it, the fulnesse and perfection of that comfort is laid vp in the powerfull hand of God,
If then we have in us the beginnings of heavenly life and Comfort, let us assure our selves, we shall never be deprived of it, the fullness and perfection of that Comfort is laid up in the powerful hand of God,
and it is built one the eternall loue of God from which nothing can deuide vs, Rom. 8.39. and vpon the vnchangeable decree of God, that stands fast for euermore, and therefore the assurance of eternall happinesse wrought in the hearts of true beleeuers, is built on a rocke which neuer shall be shaken.
and it is built one the Eternal love of God from which nothing can divide us, Rom. 8.39. and upon the unchangeable Decree of God, that Stands fast for evermore, and Therefore the assurance of Eternal happiness wrought in the hearts of true believers, is built on a rock which never shall be shaken.
Wee see then, the Apostle heere makes knowne the time when the happinesse and glory of true beleeuers, shall bee manifested (namely) When Christ shall appeare.
we see then, the Apostle Here makes known the time when the happiness and glory of true believers, shall be manifested (namely) When christ shall appear.
(When) the originall word heere translated (When) hath an indefinite signification, it properly signifies, whensoeuer, at what time soeuer, sooner, or latter:
(When) the original word Here translated (When) hath an indefinite signification, it properly signifies, whensoever, At what time soever, sooner, or latter:
(our life) the Apostle said before, yee are dead, and your life &c. and it might seeme hee should haue so continued his speech in the second person (Yee) but heere he changeth his tearme and saith (our life) meaning the life of vs Iewes,
(our life) the Apostle said before, ye Are dead, and your life etc. and it might seem he should have so continued his speech in the second person (Ye) but Here he changes his term and Says (our life) meaning the life of us Iewes,
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and of you Gentiles, when Christ the life of all beleeuers both Iewes and Gentiles (life) the word (life) is put by a Metonimy, by an vsuall manner of speach in Scripture,
and of you Gentiles, when christ the life of all believers both Iewes and Gentiles (life) the word (life) is put by a Metonymy, by an usual manner of speech in Scripture,
(Shall appeare) that is, shall shew himselfe from heauen in his glory, as it is, Math. 25.31. shall come the second time in glorie to iudge the world, and thus doth the Apostle plainlie expound himselfe, 2. Tim. 4.8. where he saith, Hencefoorth is laid vp for me the Crowne of righteousnesse, which the Lord the righteous iudge shall giue me at that day:
(Shall appear) that is, shall show himself from heaven in his glory, as it is, Math. 25.31. shall come the second time in glory to judge the world, and thus does the Apostle plainly expound himself, 2. Tim. 4.8. where he Says, Henceforth is laid up for me the Crown of righteousness, which the Lord the righteous judge shall give me At that day:
Whensoeuer Christ who is the author, and matter of the spirituall life of all true beleeuers, both of Iewes and Gentiles, shall shew himselfe from heauen in his glory to iudge the world, thcn shall yee also appeare with him in glory.
Whensoever christ who is the author, and matter of the spiritual life of all true believers, both of Iewes and Gentiles, shall show himself from heaven in his glory to judge the world, thcn shall ye also appear with him in glory.
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First obserue we heere that the Apostle speaking of the appearance of Christ to iudgement, he speakes indefinitly he doth not define the time, he sets not downe any certaine day, moneth, yeare,
First observe we Here that the Apostle speaking of the appearance of christ to judgement, he speaks indefinitely he does not define the time, he sets not down any certain day, Monn, year,
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That the time of Christ his comming to iudgement is to vs vncertaine, no man can set downe the certane time of his appearance, no man knowes certanly when it shall bee,
That the time of christ his coming to judgement is to us uncertain, no man can Set down the certain time of his appearance, no man knows Certainly when it shall be,
Which may be vnderstood, either as Christ is man, or as he was then in the state of humiliation in the forme of a seruant, howsoeuer wee vnderstand it,
Which may be understood, either as christ is man, or as he was then in the state of humiliation in the Form of a servant, howsoever we understand it,
First therefore, we are not curiously to search into the time of Christ his comming to iudgement, howsoeuer by the foregoing signes of it beeing fulfilled,
First Therefore, we Are not curiously to search into the time of christ his coming to judgement, howsoever by the foregoing Signs of it being fulfilled,
then we are to liue in continuall expectance of it, and to follow the counsell of Christ, Luke 2•. 34. Euen to take heede to ourselues, lest that day come vpon vs at vnawares.
then we Are to live in continual expectance of it, and to follow the counsel of christ, Lycia 2•. 34. Even to take heed to ourselves, lest that day come upon us At unawares.
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or drowned in the cares of this life, but in regard of the vncertaine time of Christ his comming to iudgement, it concernes vs euery day to looke for it,
or drowned in the Cares of this life, but in regard of the uncertain time of christ his coming to judgement, it concerns us every day to look for it,
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yet wee may well reckon on the Lord commings vnto vs by death, and of the day of our particular iudgement, we may well reckon of that not to be farre of, we see the yongest and strongest come as soone to the graue as the weakest,
yet we may well reckon on the Lord comings unto us by death, and of the day of our particular judgement, we may well reckon of that not to be Far of, we see the youngest and Strongest come as soon to the graven as the Weakest,
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lift vp thine heart, and labour to bee assured of thine owne saluation, and whatsoeuer thou dost doe it with such zeale and feruency, with such feare, with such sincerity of inward affection,
lift up thine heart, and labour to be assured of thine own salvation, and whatsoever thou dost doe it with such zeal and fervency, with such Fear, with such sincerity of inward affection,
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as the Prophet saith of the wicked, Isai. 28.15. putting death farre from thee, and so grow to a deadnesse and senselesse security in sinne, Matth. 24.39.
as the Prophet Says of the wicked, Isaiah 28.15. putting death Far from thee, and so grow to a deadness and senseless security in sin, Matthew 24.39.
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Our Sauiour makes deadnesse of heart one signe of the last iudgement, and doubtlesse it is a signe of particular iudgement, iminent and hanging ouer thine head,
Our Saviour makes deadness of heart one Signen of the last judgement, and doubtless it is a Signen of particular judgement, imminent and hanging over thine head,
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then was iudgement hard at hand, and the Scripture doth much runne on this point that the day of the Lord shall come euen as a the•f• in the night, 1. Thes. 5.2.3.
then was judgement hard At hand, and the Scripture does much run on this point that the day of the Lord shall come even as a the•f• in the night, 1. Thebes 5.2.3.
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Therefore take thou heede o• this deadnesse of heart, put not that farre from thee which may shortly fall vpon thee, remember that the Lords comming, either to generall or particular iudgement is to thee vncertaine, thou knowest not when it shall bee:
Therefore take thou heed o• this deadness of heart, put not that Far from thee which may shortly fallen upon thee, Remember that the lords coming, either to general or particular judgement is to thee uncertain, thou Knowest not when it shall be:
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In the next place wee are to obserue that which the Apostle heere addes by way of description of Christ, he saith not simply when Christ shall appeare,
In the next place we Are to observe that which the Apostle Here adds by Way of description of christ, he Says not simply when christ shall appear,
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and by faith, euen flesh of his flesh, and bone of his bone, (for so must wee be one with Christ) we must as himsefe saith, Iohn 6.53. Eat his flesh, and drinke his bloud, before we can haue life abiding in vs;
and by faith, even Flesh of his Flesh, and bone of his bone, (for so must we be one with christ) we must as himself Says, John 6.53. Eat his Flesh, and drink his blood, before we can have life abiding in us;
and by faith, Christ liues in them as a root in the branches, and by his Spirit doth communicate to them, both himselfe and all his merits, for remission of their sins;
and by faith, christ lives in them as a root in the branches, and by his Spirit does communicate to them, both himself and all his merits, for remission of their Sins;
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and hence to take knowledge of it, that they speake foolishly, who say, if I be appointed to life and saluation, I shall come to it howsoeuer I liue, that is a meere delusion of Satan;
and hence to take knowledge of it, that they speak foolishly, who say, if I be appointed to life and salvation, I shall come to it howsoever I live, that is a mere delusion of Satan;
therefore they reason foolishly that so speake, and know it for a truth that Christ must be thy life, Christ must be the matter of thy spirituall life,
Therefore they reason foolishly that so speak, and know it for a truth that christ must be thy life, christ must be the matter of thy spiritual life,
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and an inclination of heart to obey God in all his commandements, euen a delight in the Law of God, Rom. 7.22. and a minde and disposition like to Christ Phil. 2.5.
and an inclination of heart to obey God in all his Commandments, even a delight in the Law of God, Rom. 7.22. and a mind and disposition like to christ Philip 2.5.
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and of the members of Christ, euen because they are his members: 1. Iohn. 3.14. We know that we are translated from death vnto life, because we loue the brethren.
and of the members of christ, even Because they Are his members: 1. John. 3.14. We know that we Are translated from death unto life, Because we love the brothers.
but on the contrary, if the things before spoken of be wanting in thee, then certainly thou must looke for no comfort by Christ at his comming, thou art in death,
but on the contrary, if the things before spoken of be wanting in thee, then Certainly thou must look for no Comfort by christ At his coming, thou art in death,
That Christ in time shall certainely appeare to iudge the world in power and great glorie, hee shall appeare both God and •an of infinite glory, attended with his mighty Angels, 2 Thes. 1.7. His glory shall bee such that the powers of heauen shall be shaken, Math. 24.29.
That christ in time shall Certainly appear to judge the world in power and great glory, he shall appear both God and •an of infinite glory, attended with his mighty Angels, 2 Thebes 1.7. His glory shall be such that the Powers of heaven shall be shaken, Math. 24.29.
Yea, the heauens shall passe passe away with a noise, and the elements shall melt with heate, &c. 2 Peter 3.10 Seeing therefore such shall be the glorious appearance of Christ at his comming to iudgement, what manner of persons ought we to be in holy conuersation and godlinesse.
Yea, the heavens shall pass pass away with a noise, and the elements shall melt with heat, etc. 2 Peter 3.10 Seeing Therefore such shall be the glorious appearance of christ At his coming to judgement, what manner of Persons ought we to be in holy Conversation and godliness.
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This vse the Apostle Peter makes of it, 2 Pet. 3.11. Wee liue now in those daies the Apostle speaks of in that Chapter Verse 3.4. Wherein wicked men walke after their own lusts, We are to stand in continuall awe of Christ his glorious comming to iudgement.
This use the Apostle Peter makes of it, 2 Pet. 3.11. we live now in those days the Apostle speaks of in that Chapter Verse 3.4. Wherein wicked men walk After their own Lustiest, We Are to stand in continual awe of christ his glorious coming to judgement.
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well one day they shall tremble and quake, and bee ouerwhelmed with horror, and when Christ shall appeare in glorie not bee able to endure the fire of his wrath, let as many as loue the Lord Iesus shake off security,
well one day they shall tremble and quake, and be overwhelmed with horror, and when christ shall appear in glory not be able to endure the fire of his wrath, let as many as love the Lord Iesus shake off security,
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Come we now to the description of the state of true beleeuers in respect of that happinesse and glory which they shall haue at the appearance of Christ in these words (then shall ye also appeare with him in glory) where the Apostle doth shew that true beleeuers shall then bee possessed of that glory,
Come we now to the description of the state of true believers in respect of that happiness and glory which they shall have At the appearance of christ in these words (then shall you also appear with him in glory) where the Apostle does show that true believers shall then be possessed of that glory,
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and shall appeare with Christ most glorious, (then) this word hath relation to the words immediately going before (yee) that is, yee beleeuers who haue Christ your life,
and shall appear with christ most glorious, (then) this word hath Relation to the words immediately going before (ye) that is, ye believers who have christ your life,
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nor of their bodies alone, then shall ye in your bodies and soules (appeare) that is, be manifestly seene of men and Angels (with him) namely with Christ (in glory) that is, most glorious inuested with eternall and vnspeakable glory,
nor of their bodies alone, then shall you in your bodies and Souls (appear) that is, be manifestly seen of men and Angels (with him) namely with christ (in glory) that is, most glorious invested with Eternal and unspeakable glory,
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and be eye-witnesses of the same, for why? the Lord Iesus at that day shall shew himselfe to the sight of men and Angels, in endlesse Maiesty and glory in his owne person,
and be Eyewitnesses of the same, for why? the Lord Iesus At that day shall show himself to the sighed of men and Angels, in endless Majesty and glory in his own person,
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and that to the astonishment & admiration of all that shall looke vpon them, euen to the amazement of men and Angels, Rom. 8.19. the Apostle in saying, that the creature, that is, the whole frame of the world, waiteth when the sonnes of God shall be reuealed:
and that to the astonishment & admiration of all that shall look upon them, even to the amazement of men and Angels, Rom. 8.19. the Apostle in saying, that the creature, that is, the Whole frame of the world, waits when the Sons of God shall be revealed:
Now then let this bee laid vp in the hearts of all true beleeuers, as a ground of great comfort to them, let them consider, that howsoeuer their beauty and glory is in this world obscured and ouershadowed,
Now then let this be laid up in the hearts of all true believers, as a ground of great Comfort to them, let them Consider, that howsoever their beauty and glory is in this world obscured and overshadowed,
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or vnder that excellent grace of humilitie, which the world accounts basenesse they walking humbly before the Lord, that humility of theirs is as a cloud to hide away their glory from the eye of the world,
or under that excellent grace of humility, which the world accounts baseness they walking humbly before the Lord, that humility of theirs is as a cloud to hide away their glory from the eye of the world,
and loaded them with odious and fowle names euen in respect of that, the day shall come when they shall see that which now they account their shame crowned with glory,
and loaded them with odious and fowl names even in respect of that, the day shall come when they shall see that which now they account their shame crowned with glory,
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and say, we fooles thought their life base and full of dishonour, and now behold their vnspeakable brightnesse and glory, let this be remembred as a matter of sweet comfort to all Gods children,
and say, we Fools Thought their life base and full of dishonour, and now behold their unspeakable brightness and glory, let this be remembered as a matter of sweet Comfort to all God's children,
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when Mich•l mocked him for dancing before the arke, I will yet be more vile then thus, so let all Gods children be more vile, that is, more low in their owne eies,
when Mich•l mocked him for dancing before the Ark, I will yet be more vile then thus, so let all God's children be more vile, that is, more low in their own eyes,
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when they shall be had in honour of those that now contemne them, yea, those that now despise them (if they repent not of that sinne) at the comming of the Lord Iesus, shall see them in glory,
when they shall be had in honour of those that now contemn them, yea, those that now despise them (if they Repent not of that sin) At the coming of the Lord Iesus, shall see them in glory,
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or then shall your bodies appeare with him in glory, but then shall yee, euen yee, in your bodies and soules appeere with Christ in glory, hence we are taught:
or then shall your bodies appear with him in glory, but then shall ye, even ye, in your bodies and Souls appear with christ in glory, hence we Are taught:
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That there shall not be a perfect consummation of the glorie of true beleeuers before the day of iudgement, true beleeuers shall not haue full accomplishment of glorie,
That there shall not be a perfect consummation of the glory of true believers before the day of judgement, true believers shall not have full accomplishment of glory,
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though the Saints of God now in heauen be blessed, Reu. 14.13. yet they looke for the perfection of their glorie, when their bodies shall be glorified together, with their soules at the generall iudgement:
though the Saints of God now in heaven be blessed, Reu. 14.13. yet they look for the perfection of their glory, when their bodies shall be glorified together, with their Souls At the general judgement:
not onely in their soules, but in their bodies also, the text is plaine, Phil. 3.21. hee shall change our vile body, that it may be fashioned like vnto his glorious body:
not only in their Souls, but in their bodies also, the text is plain, Philip 3.21. he shall change our vile body, that it may be fashioned like unto his glorious body:
and then their bodies and soules ioyned together, and glorified together must needes euen in reason make a full waight and measure of glorie: Reu. 6. •0.
and then their bodies and Souls joined together, and glorified together must needs even in reason make a full weight and measure of glory: Reu. 6. •0.
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cry how long Lord: as indeede expecting, and earnestly desiring the last iudgement, when Christ shall glorifie himfelfe in executing vengeance on the enemies of his Church,
cry how long Lord: as indeed expecting, and earnestly desiring the last judgement, when christ shall Glorify himfelfe in executing vengeance on the enemies of his Church,
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yet we must know that these examples are extraordinary, the Lord tooke them vp into heauen, that they might bee types and figures of Christ his ascention,
yet we must know that these Examples Are extraordinary, the Lord took them up into heaven, that they might be types and figures of christ his Ascension,
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but they giue them a full possession of blessednes, yea, they affirme that they are as highly exalted in heauen as the Angelles, grounding on that saying of Christ, Mat. 22.30.
but they give them a full possession of blessedness, yea, they affirm that they Are as highly exalted in heaven as the Angels, grounding on that saying of christ, Mathew 22.30.
for then they shall bee without bodies as the Angels bee, but they shall be as the Angels, in that then they haue no need nor vse of marriage, that is the meaning of our Sauiour in that place,
for then they shall be without bodies as the Angels be, but they shall be as the Angels, in that then they have no need nor use of marriage, that is the meaning of our Saviour in that place,
yea, the first member of Christ that died many hundred yeeres agoe, shall receiue fulnesse of glorie in bodie and soule, till the last member be ready.
yea, the First member of christ that died many hundred Years ago, shall receive fullness of glory in body and soul, till the last member be ready.
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And vpon this ground wee may lawfully praie that the Lord Iesus would hasten his comming to Iudgement, and make perfect the glory of his Saints in heauen, and earth;
And upon this ground we may lawfully pray that the Lord Iesus would hasten his coming to Judgement, and make perfect the glory of his Saints in heaven, and earth;
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mistake not my meaning, I say not, that wee may pray for the dead, but we may pray that the Lord would make an ende of the daies of sinne, that hee would hasten the coming of Christ, that he would giue vs deliuerance from all the miseries of this life: Rom. 8.23. and in his good time (his kingdome of grace beeing finished) giue fulnesse of glorie to all his Saints both in their bodies and soules.
mistake not my meaning, I say not, that we may pray for the dead, but we may pray that the Lord would make an end of the days of sin, that he would hasten the coming of christ, that he would give us deliverance from all the misery's of this life: Rom. 8.23. and in his good time (his Kingdom of grace being finished) give fullness of glory to all his Saints both in their bodies and Souls.
Obserue wee further that the Apostle saith not, (then shall ye appeare in glory) (but then shall yee appeare with him (namely) with Christ in glory) Hereby we are giuen to vnderstand thus much.
Observe we further that the Apostle Says not, (then shall you appear in glory) (but then shall ye appear with him (namely) with christ in glory) Hereby we Are given to understand thus much.
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then shall also all true beleeuers bee seene with him shining in vnspeakable glory, with the ful manifestation of the glory of Christ, shall goe a full manifestation of the glory of all his members.
then shall also all true believers be seen with him shining in unspeakable glory, with the full manifestation of the glory of christ, shall go a full manifestation of the glory of all his members.
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Now then, what an excellent comfort is this to as many as finde themselues to haue part in Christ, no sooner shall Christ appeare in his but they also shall appeare with him most glorious,
Now then, what an excellent Comfort is this to as many as find themselves to have part in christ, no sooner shall christ appear in his but they also shall appear with him most glorious,
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and indeed it cannot be otherwise, it is his will it should bee so, Iohn 17.24. that all his members should be with him where he is, and bee pertakers of his glory:
and indeed it cannot be otherwise, it is his will it should be so, John 17.24. that all his members should be with him where he is, and be partakers of his glory:
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can the head Christ Iesus raigne in endlesse glory, and his members be couered with shame and dishonour? It is not possible, remember it to thy comfort,
can the head christ Iesus Reign in endless glory, and his members be covered with shame and dishonour? It is not possible, Remember it to thy Comfort,
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I must answer him, if I had the tong of men & Angels, I am not able to expresse it, the Apostle is faine to expresse it in generall tearmes, 2 Cor. 4.17. A most excellent, and an eternall weight of glory.
I must answer him, if I had the tonge of men & Angels, I am not able to express it, the Apostle is feign to express it in general terms, 2 Cor. 4.17. A most excellent, and an Eternal weight of glory.
Yet certainly it shall not be equall to the glory of Christ, but like it, the text is plaine: 1. Iohn 3.2. When he shal appeare we shalbe like him. Phil. 3.21. Who shall change our vile body, that it may bee like vnto his most glorious body.
Yet Certainly it shall not be equal to the glory of christ, but like it, the text is plain: 1. John 3.2. When he shall appear we shall like him. Philip 3.21. Who shall change our vile body, that it may be like unto his most glorious body.
as a Bride sutable, and fit for a most pure and glorious bridegroome, Reuel. 19.8. euen in the bright shining roabe of righteousnesse, and in most pure and perfect holinesse.
as a Bride suitable, and fit for a most pure and glorious bridegroom, Revel. 19.8. even in the bright shining robe of righteousness, and in most pure and perfect holiness.
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Oh then, how ought this to affect our harts with a longing desire after the comming of the Lord Iesus, that euen now we might see him comming in the cloudes;
O then, how ought this to affect our hearts with a longing desire After the coming of the Lord Iesus, that even now we might see him coming in the Clouds;
and that an vnspeakeable weight of glory, shall not this quicken and stirre vp our spirits? Shall not this moue vs to long for the time when it shall bee reuealed? Surely if wee looke for our part of that eternall weight of glory, wee cannot but as feruently desire after it,
and that an unspeakable weight of glory, shall not this quicken and stir up our spirits? Shall not this move us to long for the time when it shall be revealed? Surely if we look for our part of that Eternal weight of glory, we cannot but as fervently desire After it,
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and if thy desire bee feeble, and weake, seeke to bee quickned, labour thou to haue a liuely hope to bee partaker of that glory that shall bee reuealed,
and if thy desire be feeble, and weak, seek to be quickened, labour thou to have a lively hope to be partaker of that glory that shall be revealed,
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VER. 5. Mortifie therefore your members which are on the earth, fornication •ncleanenesse, the ininordinate affection, euill concupiscence, and couetousnesse which is Idolatrie.
VER. 5. Mortify Therefore your members which Are on the earth, fornication •ncleanenesse, the ininordinate affection, evil concupiscence, and covetousness which is Idolatry.
Our Apostle hauing finished his exhortation, to seeke and affect things aboue, and vrged that on the Colossians, in the foure first verses, in this fift verse hee comes to his exhortation to Christian duties of the morall Law;
Our Apostle having finished his exhortation, to seek and affect things above, and urged that on the colossians, in the foure First Verses, in this fift verse he comes to his exhortation to Christian duties of the moral Law;
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and first he exhorts to duties required in the commandements of the second Table, from this verse to the end of the 15. and this exhortation stands on two parts.
and First he exhorts to duties required in the Commandments of the second Table, from this verse to the end of the 15. and this exhortation Stands on two parts.
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To come then to this Verse, where the Apostle begins his exhortation to the mortification of such sinnes as were deare to the Colossians, that this verse hath reference,
To come then to this Verse, where the Apostle begins his exhortation to the mortification of such Sins as were deer to the colossians, that this verse hath Referente,
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Now this inference is on this manner, the Apostle verse 4. laid before the Colossians, that at the appearance of Christ to iudgement, they beleeuing in Christ should certainly appeare with him in glory.
Now this Inference is on this manner, the Apostle verse 4. laid before the colossians, that At the appearance of christ to judgement, they believing in christ should Certainly appear with him in glory.
and you certainely looke to be glorified with Christ at his appearance, therefore you ought to labour, that (if it bee possible) you may bee found of him without spot of sinne,
and you Certainly look to be glorified with christ At his appearance, Therefore you ought to labour, that (if it be possible) you may be found of him without spot of sin,
Then secondly, wee haue in this verse, a particular enumeration of those members, and especially of those members of sinne, that were rise among the Colossians, when the Apostle writ this Epistle,
Then secondly, we have in this verse, a particular enumeration of those members, and especially of those members of sin, that were rise among the colossians, when the Apostle writ this Epistle,
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Come we to the words as they are laid downe by the Apostle, and first of the generall exhortation, Mortifie therefore your members which are on the earth.
Come we to the words as they Are laid down by the Apostle, and First of the general exhortation, Mortify Therefore your members which Are on the earth.
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The word (Mortifie) is Metaphoricall, it is borrowed from Chirurgions who when they must of necessitie cut off some part of a mans body (as in some diseases they must,
The word (Mortify) is Metaphorical, it is borrowed from Chirurgeons who when they must of necessity Cut off Some part of a men body (as in Some diseases they must,
then they vse to lay plasters to that part that is ill infected, and to bee cut off, to mortifie it, that is, to make it dead without sense and feeling, that it may be cut off with as little paine to the party as may be, from this manner of dealing is the word heere borrowed and taken,
then they use to lay plasters to that part that is ill infected, and to be Cut off, to mortify it, that is, to make it dead without sense and feeling, that it may be Cut off with as little pain to the party as may be, from this manner of dealing is the word Here borrowed and taken,
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and the meaning of the Apostle in saying, (Mortifie) is this, doe as Chirurgians doe in some cases, vse all good meanes to benūme, to take away life from our earthly members to kill them,
and the meaning of the Apostle in saying, (Mortify) is this, do as Chirurgeons do in Some cases, use all good means to benumme, to take away life from our earthly members to kill them,
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Now heere, first obserue we the inference, and dependance of this verse on the former, our Apostle hauing laid downe the certaine hope of glorie with Christ, that no sooner shall Christ appeare,
Now Here, First observe we the Inference, and dependence of this verse on the former, our Apostle having laid down the certain hope of glory with christ, that no sooner shall christ appear,
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That hope of glory and mortification of sinne, must euer goe together, the one of these must euer follow vpon the other, they must be vndeuided companions,
That hope of glory and mortification of sin, must ever go together, the one of these must ever follow upon the other, they must be undivided Sodales,
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And let euerie one heereby examine himselfe, and consider that this which I deliuer is a dutie. Saint Iohn 1. epist. 3.3. deliuers positiuelie, and doth affirme it as a generall truth that euery man that hath his hope in him purgeth himselfe.
And let every one hereby examine himself, and Consider that this which I deliver is a duty. Saint John 1. Epistle. 3.3. delivers positively, and does affirm it as a general truth that every man that hath his hope in him Purgeth himself.
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and yet allow thy selfe in the pursuit of sinnefull pleasures and profits, euen seruing thine owne lust with delight, thou deceiuest thy selfe, thou hast no true hope of a better life after this life is ended;
and yet allow thy self in the pursuit of sinful pleasures and profits, even serving thine own lust with delight, thou deceivest thy self, thou hast no true hope of a better life After this life is ended;
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euen that will tell thee, that thou wallowing in sinne, and pleasing thy selfe in a course of sin, thou hast no certaine hope of comfort at the appearance of the Lord Iesus:
even that will tell thee, that thou wallowing in sin, and pleasing thy self in a course of since, thou hast no certain hope of Comfort At the appearance of the Lord Iesus:
and wishing for his appearance, that thou art afraid of it, thou tremblest to think of it, thou thinkest if Christ shoul now come to iudgement, he should come to trouble thee before the time,
and wishing for his appearance, that thou art afraid of it, thou tremblest to think of it, thou Thinkest if christ Should now come to judgement, he should come to trouble thee before the time,
because nothing is therein done without great resistance of our corrupt and sinnefull nature. Let vs then heereby examine our selues touching our hope of glory in heauen.
Because nothing is therein done without great resistance of our corrupt and sinful nature. Let us then hereby examine our selves touching our hope of glory in heaven.
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The next thing offered vnto vs in this exhortation is, the duty it selfe heere required by the Apostle (namely) mortification of sinne, that true beleeuers labour by all good meanes to mortifie sinne, to benumme,
The next thing offered unto us in this exhortation is, the duty it self Here required by the Apostle (namely) mortification of sin, that true believers labour by all good means to mortify sin, to benumme,
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Now for the better conceiuing of this duty, I will first shew, 1 What mortification is. 2 Secondly, the meanes wee are to vse for the mortifying of sinne. 3 And th•rdly, the continuance of that dutie.
Now for the better conceiving of this duty, I will First show, 1 What mortification is. 2 Secondly, the means we Are to use for the mortifying of sin. 3 And th•rdly, the Continuance of that duty.
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nature doth neither see, nor feele corruption, but onely grace: againe, I say, whereby we doe not onely restraine the power of our naturall corruption,
nature does neither see, nor feel corruption, but only grace: again, I say, whereby we do not only restrain the power of our natural corruption,
and thus is mortification set foorth to vs in many places of the Scripture, it is cald a mortifying of the olde man, Rom. 6.6. a crucifying of the flesh with the lusts and affections thereof. Gal. 5.24.
and thus is mortification Set forth to us in many places of the Scripture, it is called a mortifying of the old man, Rom. 6.6. a crucifying of the Flesh with the Lustiest and affections thereof. Gal. 5.24.
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I answer, when it is not onely kept from breaking out into actull sinne, but the lusts that issue out of it are a burden to vs, we hate and detest them,
I answer, when it is not only kept from breaking out into actull sin, but the Lustiest that issue out of it Are a burden to us, we hate and detest them,
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and growne vnder the burden of them, desiring to be deliuered from them as the Apostle cried out, Rom. 7.24. O wretched man that I am, who shall deliuer me from the body of this death.
and grown under the burden of them, desiring to be Delivered from them as the Apostle cried out, Rom. 7.24. Oh wretched man that I am, who shall deliver me from the body of this death.
where this faith is, there is the power of Christ his death, euen that power that sustained Christ on the Crosse, to beare the guilt and punishment of our sinnes,
where this faith is, there is the power of christ his death, even that power that sustained christ on the Cross, to bear the guilt and punishment of our Sins,
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and by carefull auoidance of all occasions and meanes that may stirrevp our corruption, and the sinnefull motions and lusts of our hearts, to labor not only to bridle our naturall corruption and weaknesse,
and by careful avoidance of all occasions and means that may stirrevp our corruption, and the sinful motions and Lustiest of our hearts, to labour not only to bridle our natural corruption and weakness,
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First it may vnmaske and discouer many in the world, who thinke highly of themselues to be vnmortified persons, are there not many who shrowd themselues vnder the couert of harmeles honesty? they deale truly, they do no bodie harme, they abstaine from all outragious behauiour (which I speake not against) but yet if they looke into themselues, they shall finde they cherish in their hearts naughty affections and damnable lusts of anger or pride, selfe-loue, selfe-conceit, couetousnesse,
First it may unmask and discover many in the world, who think highly of themselves to be unmortified Persons, Are there not many who shroud themselves under the covert of harmless honesty? they deal truly, they do no body harm, they abstain from all outrageous behaviour (which I speak not against) but yet if they look into themselves, they shall find they cherish in their hearts naughty affections and damnable Lustiest of anger or pride, Self-love, Self-conceit, covetousness,
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well let such persons know that they are vnmortified, yea, take this with thee whosoeuer thou art, that doest blesse thy selfe in thy ciuill behauiour,
well let such Persons know that they Are unmortified, yea, take this with thee whosoever thou art, that dost bless thy self in thy civil behaviour,
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and thinke on it, thy ciuill carriage without mortification of thy sinfull lusts and affections is no better in Gods sight then a glittering abomination, the like ciuill life was found in the verie Heathen,
and think on it, thy civil carriage without mortification of thy sinful Lustiest and affections is no better in God's sighed then a glittering abomination, the like civil life was found in the very Heathen,
And for further vse of this, let vs all be stirred vp to the practise of mortification, let vs labour not onelie to bridle our corruption, that it breake nor out,
And for further use of this, let us all be stirred up to the practice of mortification, let us labour not only to bridle our corruption, that it break nor out,
and more and more mortifie the flesh with the lusts and affections of it, for euen the best haue hidden and vnknowen corruptions in them, as Dauid sayd, Psal. 19.12.
and more and more mortify the Flesh with the Lustiest and affections of it, for even the best have hidden and unknown corruptions in them, as David said, Psalm 19.12.
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and they must bee found out and mortified, and because we faile in this duty, the Lord himselfe sometimes takes the worke in hand, and he will crucifie our corruption by his chastisements,
and they must be found out and mortified, and Because we fail in this duty, the Lord himself sometime Takes the work in hand, and he will crucify our corruption by his chastisements,
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thus will the Lord deale with all that belong to him, let vs therefore, euen as many as haue begunne to mortifie sin, still goe on in that duty, labour we to finde out our lusts,
thus will the Lord deal with all that belong to him, let us Therefore, even as many as have begun to mortify since, still go on in that duty, labour we to find out our Lustiest,
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yea the hidden corruption of our hearts, and by a true application of Christ crucified to thine owne heart, by laying to it the commandements and threatnings of the word,
yea the hidden corruption of our hearts, and by a true application of christ Crucified to thine own heart, by laying to it the Commandments and threatenings of the word,
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and to this purpose remember the words of the Apostle, Rom. 8.13. If ye liue after the flesh ye shall die, but if ye mortifie the deeds of the body by the spirit, ye shall liue:
and to this purpose Remember the words of the Apostle, Rom. 8.13. If you live After the Flesh you shall die, but if you mortify the Deeds of the body by the Spirit, you shall live:
and liue in it with pleasure, we shall die, but if we mortifie it, then we shall liue, mortification of sinne, is an infallible signe that we haue the spirit of life,
and live in it with pleasure, we shall die, but if we mortify it, then we shall live, mortification of sin, is an infallible Signen that we have the Spirit of life,
because indeed they are not onelie as members of that fowle bodie of our naturall corruption, but because being not mortified, they haue force to bring forth sin in all the members of our bodies,
Because indeed they Are not only as members of that fowl body of our natural corruption, but Because being not mortified, they have force to bring forth since in all the members of our bodies,
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The first is this, that sinnefull motions, lusts and affections not mortified, cleaue as neere to vs as the members of our bodies, and are as deare and neere to vs as anie of our members:
The First is this, that sinful motions, Lustiest and affections not mortified, cleave as near to us as the members of our bodies, and Are as deer and near to us as any of our members:
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if they cause vs to offend, and it may bee also vnderstood of that corruption and concupiscence that hath force in the eye and hand, which is therefore called by the name of the eie and hand,
if they cause us to offend, and it may be also understood of that corruption and concupiscence that hath force in the eye and hand, which is Therefore called by the name of the eye and hand,
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because it is as deare and tender vnto vs, as our eye or hand, Iob. 20.12 13. Zophar sets out this notablie, he saith, that wickednesse is sweet in the mouth of the wicked, he hides it vnder his tongue, hee fauours it,
Because it is as deer and tender unto us, as our eye or hand, Job 20.12 13. Zophar sets out this notably, he Says, that wickedness is sweet in the Mouth of the wicked, he hides it under his tongue, he favours it,
and corruption cannot be seuered, and therefore it is, that the motions, lusts and affections that come from thence being not mortified, are as neere and deare vnto vs as the verie powers of our soules,
and corruption cannot be severed, and Therefore it is, that the motions, Lustiest and affections that come from thence being not mortified, Are as near and deer unto us as the very Powers of our Souls,
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First therefore this may teach vs how wee may come to know when our corrupt lusts and desires are mortified, (namely) when they are not deare to vs, wee make not much of them,
First Therefore this may teach us how we may come to know when our corrupt Lustiest and Desires Are mortified, (namely) when they Are not deer to us, we make not much of them,
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but euen hate and loath them, for indeed they may be in vs, yea, they may at some time bee violent in vs, and ouercarrie vs to sinne, and yet be in a measure mortified, it was Peters case, Gal. 2.12.
but even hate and loath them, for indeed they may be in us, yea, they may At Some time be violent in us, and overcarry us to sin, and yet be in a measure mortified, it was Peter's case, Gal. 2.12.
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and that sinne of his was a sinne of infirmity, for that indeed is a sinne of infirmity, when a man regenerate carrying in his heart a purpose not to sinne, is notwithstanding ouercarried by some great temptation,
and that sin of his was a sin of infirmity, for that indeed is a sin of infirmity, when a man regenerate carrying in his heart a purpose not to sin, is notwithstanding overcarried by Some great temptation,
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and being ouercarried by it to some sinne, doest thou recouer thy selfe by new repentance? if thou canst with good conscience say, thou doest this thou needst not to feare it, thou art a child of God,
and being overcarried by it to Some sin, dost thou recover thy self by new Repentance? if thou Canst with good conscience say, thou dost this thou Needest not to Fear it, thou art a child of God,
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walke in the spirit, and yee shall not fulfill the lusts of the flesh, it is there made a priuiledge of Gods childe not to bee altogether voide of the lusts of the flesh,
walk in the Spirit, and ye shall not fulfil the Lustiest of the Flesh, it is there made a privilege of God's child not to be altogether void of the Lustiest of the Flesh,
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and kill any knowne corruption of his owne heart, it is a conceite running in the mindes of many, helped forward by strong delusion of Satan, that they may subdue,
and kill any known corruption of his own heart, it is a conceit running in the minds of many, helped forward by strong delusion of Satan, that they may subdue,
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and ouercome their knowne sins and corruptions when they will, and they may at their pleasure ouercome their pride, their lust, their couetousnesse, and the like.
and overcome their known Sins and corruptions when they will, and they may At their pleasure overcome their pride, their lust, their covetousness, and the like.
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Can the blacke-Moore change his skinne, or the Leopard his spots, then may they also doe good, that are accustomed to doe euill, the Prophet there shewes how hard a thing it is to breake of but a custome of sinne,
Can the blacke-Moore change his skin, or the Leopard his spots, then may they also do good, that Are accustomed to do evil, the Prophet there shows how hard a thing it is to break of but a custom of sin,
Let vs so sone as euer we spie any corruption, any sinfull lust, or motion in our hearts, vse the meanes to kill the same, let vs not suffer it there to harbour,
Let us so soon as ever we spy any corruption, any sinful lust, or motion in our hearts, use the means to kill the same, let us not suffer it there to harbour,
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That it is the inward lust, and corruption of the heart, that doth infect all the members of the body with sinne, it is that which doth fill the eie with pride, and with adluterie;
That it is the inward lust, and corruption of the heart, that does infect all the members of the body with sin, it is that which does fill the eye with pride, and with adluterie;
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and howsoeuer the Apostle saith, Iam. 3.6. That the wicked tongue is set on fire of Hell, meaning by the Deuill, yet it makes not against this I now deliuer;
and howsoever the Apostle Says, Iam. 3.6. That the wicked tongue is Set on fire of Hell, meaning by the devil, yet it makes not against this I now deliver;
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the Deuill stirres vp that, and sends that abroad into all the parts and members of the bodie. Math. 15.18. Our Sauiour teacheth plainely, that all defilement of man comes from within, euen from the heart, from the lust and corruption of the heart, that is the thing that doth defile the whole man.
the devil stirs up that, and sends that abroad into all the parts and members of the body. Math. 15.18. Our Saviour Teaches plainly, that all defilement of man comes from within, even from the heart, from the lust and corruption of the heart, that is the thing that does defile the Whole man.
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Now this being so, that from the lust and corruption of the heart, comes the infection and defilement of all the parts and members of the bodie with sinne:
Now this being so, that from the lust and corruption of the heart, comes the infection and defilement of all the parts and members of the body with sin:
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wouldest thou mortifie the lust, or pride that is in thine eie, thou must then labour to mortifie the lust that is in thy heart, which doth fil thine eie with lust, it is preposterous and in vaine to goe about to mortifie the sinne of thine hand, thy feet, &c. so long as thine her at is full of vnmortified motions and lusts, to instance in one particular, it is to no purpose in respect of true mortification, to keepe backe thine hand from doing wrong to others, either by violence or fraude,
Wouldst thou mortify the lust, or pride that is in thine eye, thou must then labour to mortify the lust that is in thy heart, which does fill thine eye with lust, it is preposterous and in vain to go about to mortify the sin of thine hand, thy feet, etc. so long as thine her At is full of unmortified motions and Lustiest, to instance in one particular, it is to no purpose in respect of true mortification, to keep back thine hand from doing wrong to Others, either by violence or fraud,
if thou labour to mortifie the members of thy body, and not the members of that body of corruption that are in thee, which fill thine eies, thy hands, thy tongue,
if thou labour to mortify the members of thy body, and not the members of that body of corruption that Are in thee, which fill thine eyes, thy hands, thy tongue,
One thing yet remaines in this generall exhortation to be considered (namely) the quality of the members of sinnes, that they are earthlie, we are to marke that the Apostle saith not, which are hellish or deuillish,
One thing yet remains in this general exhortation to be considered (namely) the quality of the members of Sins, that they Are earthly, we Are to mark that the Apostle Says not, which Are hellish or devilish,
and desire to be freed from them, our Apostle could not speake of such motions in other men but with teares in his eies: Phil. 3.19. They minde earthly things: the motions of their mindes are earthly, and shall wee then speake and thinke of them in ourselues with delight? If we doe, wee are farre from the affection of the Apostle.
and desire to be freed from them, our Apostle could not speak of such motions in other men but with tears in his eyes: Philip 3.19. They mind earthly things: the motions of their minds Are earthly, and shall we then speak and think of them in ourselves with delight? If we do, we Are Far from the affection of the Apostle.
And indeed, when Gods children feele their hearts moued towards fornication, vncleanenesse, or the like, they thinke with themselues, these are but earthly and sensuall pleasures,
And indeed, when God's children feel their hearts moved towards fornication, uncleanness, or the like, they think with themselves, these Are but earthly and sensual pleasures,
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as he knew were found among the Colossians, (as indeed, Fornication was a sinne common among the Gentiles) and the Apostle doth bend his speach much against it in his other Epistles;
as he knew were found among the colossians, (as indeed, Fornication was a sin Common among the Gentiles) and the Apostle does bend his speech much against it in his other Epistles;
and laid before him his particular sinne, and the greatnesse of it, bringing to his minde Gods mercy in his aduancement, his contempt of Gods goodnesse,
and laid before him his particular sin, and the greatness of it, bringing to his mind God's mercy in his advancement, his contempt of God's Goodness,
the Apostle Peter tels the Iewes of their particular sinne, That they had crucified Iesus of Nazareth, and to make them see the vglinesse of their sinne, he goes on,
the Apostle Peter tells the Iewes of their particular sin, That they had Crucified Iesus of Nazareth, and to make them see the ugliness of their sin, he Goes on,
and sets before them the manner of Christ his apprehension, that they had taken him by the hands of wicked men, preordained as vessels of wrath to that purpose,
and sets before them the manner of christ his apprehension, that they had taken him by the hands of wicked men, preordained as vessels of wrath to that purpose,
and by circumstances of time, and pla•e, and if sinne be so set before such as are guilty, it will either by grace make their harts bleed for sorrow, as theirs did, Acts 2.37. or by corruption burst for anger as theirs did, Acts 7.54.
and by Circumstances of time, and pla•e, and if sin be so Set before such as Are guilty, it will either by grace make their hearts bleed for sorrow, as theirs did, Acts 2.37. or by corruption burst for anger as theirs did, Acts 7.54.
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but in particular, then let no man thinke himselfe h•rdly dealt withall, if his particular knowne sinne, be set before him in the preaching of the word;
but in particular, then let no man think himself h•rdly dealt withal, if his particular known sin, be Set before him in the preaching of the word;
but against the sinne of the person, and if a man be somewhat vehement in speaking against a particular knowne sinne, according to the nature and quality of it,
but against the sin of the person, and if a man be somewhat vehement in speaking against a particular known sin, according to the nature and quality of it,
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adde to these the fearefull effects and fruits of this sinne, which may also set out the greatnesse of it, it brings foorth a diseased bodie, a poore estate,
add to these the fearful effects and fruits of this sin, which may also Set out the greatness of it, it brings forth a diseased body, a poor estate,
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as for him that comes home to our hearts, and sets our particular and personall sinnes before vs, we cannot away with him, we like not him but from the teeth outward.
as for him that comes home to our hearts, and sets our particular and personal Sins before us, we cannot away with him, we like not him but from the teeth outward.
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for euery one of them might take vp a large discourse but onely so much as is for the purpose of the present text, which driues at the mortification of these sinnes. I will therefore:
for every one of them might take up a large discourse but only so much as is for the purpose of the present text, which drives At the mortification of these Sins. I will Therefore:
First therefore know wee that (Fornication) is an outward breach of the seuenth commandement, and it is the carnall copulation of two single or vnmarried persons,
First Therefore know we that (Fornication) is an outward breach of the Seventh Commandment, and it is the carnal copulation of two single or unmarried Persons,
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euen filthinesse committed by two persons vnmarried, and howsoeuer, this is not so great a sin as adultery, which is filthinesse committed betweene married persons,
even filthiness committed by two Persons unmarried, and howsoever, this is not so great a since as adultery, which is filthiness committed between married Persons,
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or at least one of them being married, yet is it a most greeuous sinne: 1. Corinth. 6. from verse 15. to the end, our Apostle doth there paynt out the greatnesse of it in liuely colours,
or At least one of them being married, yet is it a most grievous sin: 1. Corinth. 6. from verse 15. to the end, our Apostle does there paint out the greatness of it in lively colours,
as that it takes the members of Christ, and makes them the members of an harlot, if defileth the body in more speciall manner then other sinnes, whence it is, that men and women are counted dishonest,
as that it Takes the members of christ, and makes them the members of an harlot, if Defileth the body in more special manner then other Sins, whence it is, that men and women Are counted dishonest,
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if not only, yet chiefely for the sinne of fornication, it defileth the temple of the holy Ghost, and it prostituteth the bodies of men and women bought with a great price,
if not only, yet chiefly for the sin of fornication, it Defileth the temple of the holy Ghost, and it prostituteth the bodies of men and women bought with a great price,
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as that which is committed with another kinde, as with bruit beasts, expressely forbidden, Leuit. 18.23. or that which is committed with that sexe which is not for that naturall vse spoken of, Rom. 1.26.27. and was the sinne of Sodome, or that which is most vnnaturall, and was in part the sinne of Onan, Gen. 38.9.
as that which is committed with Another kind, as with bruit beasts, expressly forbidden, Levites 18.23. or that which is committed with that sex which is not for that natural use spoken of, Rom. 1.26.27. and was the sin of Sodom, or that which is most unnatural, and was in part the sin of Onan, Gen. 38.9.
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and euer follow a very prophane and dead heart: Rom. 1.24. the Apostle sayth, when the Heathen turned the glory of the incorruptible God, to the similitude of the image of a corruptible man &c. God gaue them vppe to their hearts lusts:
and ever follow a very profane and dead heart: Rom. 1.24. the Apostle say, when the Heathen turned the glory of the incorruptible God, to the similitude of the image of a corruptible man etc. God gave them up to their hearts Lustiest:
The third sinne of the same kinde heere mentioned is the (inordinate aff•ction) which is an inward breach of the seuenth commmandement, in the originall it is but one word NONLATINALPHABET,
The third sin of the same kind Here mentioned is the (inordinate aff•ction) which is an inward breach of the Seventh commmandement, in the original it is but one word,
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and disorder all holy actions, it is woorth marking that Peter saith, 2. Pet. 2.14. they that haue adulterous eyes, which are the messengers of that passion of lust, they cannot cease to sinne, therefore (without question) this inordinate affection, this passion of lust is a greeuous sinne.
and disorder all holy actions, it is worth marking that Peter Says, 2. Pet. 2.14. they that have adulterous eyes, which Are the messengers of that passion of lust, they cannot cease to sin, Therefore (without question) this inordinate affection, this passion of lust is a grievous sin.
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as meat and drinke, which in it selfe is neither good nor ill, and also from the lust of the Spirit, spoken of Gal. 5.17. which is holy and good, and this euill concupiscence heere spoken of, is the inward motion of the heart to vncleannesse, with consent of will, it is the purpose and desire of the heart to any filthy act of adultery, called by our Sauiour the adultery of the heart: Matth. 5.28.
as meat and drink, which in it self is neither good nor ill, and also from the lust of the Spirit, spoken of Gal. 5.17. which is holy and good, and this evil concupiscence Here spoken of, is the inward motion of the heart to uncleanness, with consent of will, it is the purpose and desire of the heart to any filthy act of adultery, called by our Saviour the adultery of the heart: Matthew 5.28.
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he that looketh on a woman to lust after her, that is, with a will and desire to her, hath committed adultery with her already in his heart, now this is the mother and root of that burning lust,
he that looks on a woman to lust After her, that is, with a will and desire to her, hath committed adultery with her already in his heart, now this is the mother and root of that burning lust,
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Hauing thus seene these sinnes what they are, and the greatnesse of them, consider we in the next place, the speciall meanes that serue for the mortifying of them, which are chiefely these.
Having thus seen these Sins what they Are, and the greatness of them, Consider we in the next place, the special means that serve for the mortifying of them, which Are chiefly these.
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Marriage indeed is a meanes to auoide the act of filthinesse, but it will not kill lust if this feare of God be wanting, this hath the promise, Eccles. 7.28.
Marriage indeed is a means to avoid the act of filthiness, but it will not kill lust if this Fear of God be wanting, this hath the promise, Eccles. 7.28.
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Salomon saith, when wisedome entreth into thine heart, and knowledge deligtheth thy soule, then verse 16. It shall deliuer thee from the strange woman,
Solomon Says, when Wisdom entereth into thine heart, and knowledge deligtheth thy soul, then verse 16. It shall deliver thee from the strange woman,
for he alone it is that must purge them from filthy lusts, and as one saith well, it is not possible that either that Christian, who is diligent in prayer should bee weake in grace to ouercome sinne,
for he alone it is that must purge them from filthy Lustiest, and as one Says well, it is not possible that either that Christian, who is diligent in prayer should be weak in grace to overcome sin,
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or vse prayer against these lusts, or no, doe not manie persons shew themselues vnmortified in regarde of these sinnes, in their light and wanton apparrell, in their newfangled and garish attire.
or use prayer against these Lustiest, or no, do not many Persons show themselves unmortified in regard of these Sins, in their Light and wanton apparel, in their newfangled and garish attire.
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we shall finde they prouoke him not onelie to execute his vengeance on the parties themselues, that are guil•ty of them, giuing them vp in their soules to prophanenes,
we shall find they provoke him not only to execute his vengeance on the parties themselves, that Are guil•ty of them, giving them up in their Souls to profaneness,
and therefore our feare should be great, that wee prouoke not the Lord to such vengeance, wee ought to bee stirred vp to a carefull practise of the meanes, seruing for the mortifying of these sinnes.
and Therefore our Fear should be great, that we provoke not the Lord to such vengeance, we ought to be stirred up to a careful practice of the means, serving for the mortifying of these Sins.
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but it is a sinne, it is a breach of Gods Law, and that a great and fearfull breach of it, this poynt I haue sufficiently made manifest, onely remember that the Apostle in the 1. Corinth. 6. doth much insist on that,
but it is a sin, it is a breach of God's Law, and that a great and fearful breach of it, this point I have sufficiently made manifest, only Remember that the Apostle in the 1. Corinth. 6. does much insist on that,
for indeede there is something sayd and obiected by some to the contrarie, euen against the plaine euidence of the worde, either in waie of extenuation of this sinne,
for indeed there is something said and objected by Some to the contrary, even against the plain evidence of the word, either in Way of extenuation of this sin,
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and the fact of the Israelites had beene theft, therefore it makes nothing for the defence of fornication to prooue it no sinne ▪ because the Prophet had a special commandement to take vnto him a wife of fornications.
and the fact of the Israelites had been theft, Therefore it makes nothing for the defence of fornication to prove it no sin ▪ Because the Prophet had a special Commandment to take unto him a wife of fornications.
the Apostles afterward in their writings shew plainely their iudgement of those things, and wee finde they declare it lawfull to eat bloud and things strangled,
the Apostles afterwards in their writings show plainly their judgement of those things, and we find they declare it lawful to eat blood and things strangled,
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but they simplie condemne fornication, therefore notwithstanding this, that fornication is reckoned vp with things indifferent, it remaines that fornication is in it selfe a sinne, yea a greeuous sinne.
but they simply condemn fornication, Therefore notwithstanding this, that fornication is reckoned up with things indifferent, it remains that fornication is in it self a sin, yea a grievous sin.
Therefore wickedly deale the Papists who tollerate and permit open whoredome, the Pope alloweth the curtesants in Rome and other places at a rent to professe filthinesse,
Therefore wickedly deal the Papists who tolerate and permit open whoredom, the Pope alloweth the curtesants in Room and other places At a rend to profess filthiness,
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I answer them, cursed bee that remedie of sinne, that is sinne it selfe as Augustine sayth, God will not haue such a gaine to be recompenced with such a losse,
I answer them, cursed be that remedy of sin, that is sin it self as Augustine say, God will not have such a gain to be recompensed with such a loss,
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and the Apostle saith, Rom. 3.8. Some say, let vs doe ill, that good may come thereof, but marke what followes, their damnation is iust, euill must not be done, that good may come of it:
and the Apostle Says, Rom. 3.8. some say, let us do ill, that good may come thereof, but mark what follows, their damnation is just, evil must not be done, that good may come of it:
and opens hell mouth vpon vs, and makes vs subiect to the curse of God, to be euerlastingly tormented in bodie and soule in the fire of hell? farre bee it from euery one of vs,
and Opens hell Mouth upon us, and makes us Subject to the curse of God, to be everlastingly tormented in body and soul in the fire of hell? Far be it from every one of us,
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and that is come on them, the Prophet speakes of Hos. 4.11. whoredome, and wine, and new wine hath taken away their heart, euen their iudgement and vnderstanding, their conscience and feeling;
and that is come on them, the Prophet speaks of Hos. 4.11. whoredom, and wine, and new wine hath taken away their heart, even their judgement and understanding, their conscience and feeling;
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In the next place obserue we, that the Apostle doth not only exhort to the mortification of lust, breaking out into the act of fornication or vncleannes,
In the next place observe we, that the Apostle does not only exhort to the mortification of lust, breaking out into the act of fornication or uncleanness,
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That wee are not onely to striue against the acte of fornication or vncleannesse, but wee must also endeuour to subdue and ouercome the inward lust of our hearts, wee must labour to stocke vppe the roote,
That we Are not only to strive against the act of fornication or uncleanness, but we must also endeavour to subdue and overcome the inward lust of our hearts, we must labour to stock up the root,
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and inwardly in the heart, rooting out from thence, the lust of concupiscence, and therfore wee must not onely striue against the outward act of filthines,
and inwardly in the heart, rooting out from thence, the lust of concupiscence, and Therefore we must not only strive against the outward act of filthiness,
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And heerein many are much wanting if wee duly examine our selues in this behalfe, I am affraid many of our owne hearts will witnesse against vs, and condemne vs;
And herein many Are much wanting if we duly examine our selves in this behalf, I am afraid many of our own hearts will witness against us, and condemn us;
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yea neuer rest vsing meanes to that purpose, till thine own conscience beare thee witnesse, thou hast in some good measure subdued and ouercome the same.
yea never rest using means to that purpose, till thine own conscience bear thee witness, thou hast in Some good measure subdued and overcome the same.
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and some of them so enormious, and monstrous, as they violate the very law of nature yea so great is the corruption of our nature, breaking out into these sinnes, that age will not abate the burning lust that issueth out from thence.
and Some of them so enormous, and monstrous, as they violate the very law of nature yea so great is the corruption of our nature, breaking out into these Sins, that age will not abate the burning lust that issueth out from thence.
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yet the fire of lust is still burning in their hearts, and lets loose their tongues to filthyinesse? Oh then the huge heape of corruption that is in our nature;
yet the fire of lust is still burning in their hearts, and lets lose their tongues to filthyinesse? O then the huge heap of corruption that is in our nature;
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but indeed the filth cannot be sufficiently spoken of, as one saith well, an Angell cannot sufficiently point out the mysterie of sinne and filthinesse of nature.
but indeed the filth cannot be sufficiently spoken of, as one Says well, an Angel cannot sufficiently point out the mystery of sin and filthiness of nature.
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Let vs take knowledge of it, and let it stirre vs vp to vse all good meanes, that may keepe vs from these sinnes, we haue the seed of al these sins within vs,
Let us take knowledge of it, and let it stir us up to use all good means, that may keep us from these Sins, we have the seed of all these Sins within us,
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and when any vncleane conceit is cast into thy minde, speedily reiect it, bend thy minde another way, take in hand some businesse about which thou canst bee busie indeed,
and when any unclean conceit is cast into thy mind, speedily reject it, bend thy mind Another Way, take in hand Some business about which thou Canst be busy indeed,
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I will obserue the order, I held in handling of the former sinnes. 1 As first, I will shew what Couetousnesse is. 2 Secondly, the greatnesse of that sinne. 3 Thirdly the meanes that are to be vsed for the mortification of it, with some application of the same. 5 And then come to some generall doctrine, that may be gathered from these words.
I will observe the order, I held in handling of the former Sins. 1 As First, I will show what Covetousness is. 2 Secondly, the greatness of that sin. 3 Thirdly the means that Are to be used for the mortification of it, with Some application of the same. 5 And then come to Some general Doctrine, that may be gathered from these words.
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where we see that Agur praied to God, and desired of him that he might haue food of his allowance, (that is) the daily portion which God by his wisdome,
where we see that Agur prayed to God, and desired of him that he might have food of his allowance, (that is) the daily portion which God by his Wisdom,
and other sinners may also be said to be Idolaters) but in that respect which is more proper to this sin, which is, that couetous men put their trust in riches, which ought to be wholly put in God,
and other Sinners may also be said to be Idolaters) but in that respect which is more proper to this since, which is, that covetous men put their trust in riches, which ought to be wholly put in God,
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and they rest on them as on a foundation most sure and stable, that which Iob saith in way of clearing himselfe, Iob 31.24. is doubtlesse true of all couetous persons, They make gold their hope, and say to the wedge of gold thou art my confidence.
and they rest on them as on a Foundation most sure and stable, that which Job Says in Way of clearing himself, Job 31.24. is doubtless true of all covetous Persons, They make gold their hope, and say to the wedge of gold thou art my confidence.
and into many foolish and noisome lusts, which drowne men in perdition and destruction, and Vers. 10. he shuts vp all in generall, that it is the very root of all euill, it is the mother of all mischiefe, which we are thus to vnderstand, that where this sinne of couetousnesse is, there sinne aboundeth:
and into many foolish and noisome Lustiest, which drown men in perdition and destruction, and Vers. 10. he shuts up all in general, that it is the very root of all evil, it is the mother of all mischief, which we Are thus to understand, that where this sin of covetousness is, there sin Aboundeth:
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neither will he willingly do any good that seemes contrary to his profit. Yea this sinne of couetousnesse it carries a man with a violent streame to sinne, euen against conscience;
neither will he willingly do any good that seems contrary to his profit. Yea this sin of covetousness it carries a man with a violent stream to sin, even against conscience;
and whence come treacheries, and cruell murthers,, sometimes of Fathers and Mothers, but commonly from hence, the couetous hart is set on the booty, saying to it selfe, by this meanes, such an house, such land,
and whence come Treacheries, and cruel murders,, sometime of Father's and Mother's, but commonly from hence, the covetous heart is Set on the booty, saying to it self, by this means, such an house, such land,
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therefore without question the sinne of couetousnesse, being such a roote of bitternesse, and bringing foorth such cursed fruits must needes bee confessed in this respect also, to bee a great sinne.
Therefore without question the sin of covetousness, being such a root of bitterness, and bringing forth such cursed fruits must needs be confessed in this respect also, to be a great sin.
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Wee must therefore labour truely to vnderstand and consider the insufficiency of them in themselues to do vs any good, that of themselues they are not able to doe vs good,
we must Therefore labour truly to understand and Consider the insufficiency of them in themselves to do us any good, that of themselves they Are not able to do us good,
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The third meanes seruing for the mortification of the lust of couetousnesse, is contentation, the holy Ghost saith, Hebr. 13.5. Let your conuersation bee without couetousnesse, and bee content with those things that yee haue) where hee makes an opposition betweene contentation and couetousnesse.
The third means serving for the mortification of the lust of covetousness, is contentation, the holy Ghost Says, Hebrew 13.5. Let your Conversation be without covetousness, and be content with those things that ye have) where he makes an opposition between contentation and covetousness.
and againe, that wee are lesse then the least of Gods mercies, as Iacob sayd, Genesis the thirty two, the tenth, that wee are vnworthie to drawe breath in the aire,
and again, that we Are less then the least of God's Mercies, as Iacob said, Genesis the thirty two, the tenth, that we Are unworthy to draw breath in the air,
and that it brings foorth many fearefull effects, especially, that it brings almost an impossibilitie of repentance and saluation, it neerly concernes euery one of vs, to look into our selues to see whether wee bee guilty of this sinne,
and that it brings forth many fearful effects, especially, that it brings almost an impossibility of Repentance and salvation, it nearly concerns every one of us, to look into our selves to see whither we be guilty of this sin,
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or no? if we duly examine our selues, it is to bee feared that the most of our hearts will bee found infected with this sinne, our practise shewes it, what heauing and shouing is there for the things of this life? doe not such as be wealthy vse all meanes, both in buying and selling to keepe the poore still vnder? doe they not many times sweepe the market of a commodity,
or no? if we duly examine our selves, it is to be feared that the most of our hearts will be found infected with this sin, our practice shows it, what heaving and shoving is there for the things of this life? do not such as be wealthy use all means, both in buying and selling to keep the poor still under? do they not many times sweep the market of a commodity,
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so that others that come after them, can finde nothing but the refuse, or be forced to buy at the worst hand? and what should I say of our fraudulent and deceitfull dealing,
so that Others that come After them, can find nothing but the refuse, or be forced to buy At the worst hand? and what should I say of our fraudulent and deceitful dealing,
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if it be thy greatest ioy when thou encreasest thy wealth, and thy greatest sorrow when thou sufferest any losse in outward things, certainely thou art couetous;
if it be thy greatest joy when thou increasest thy wealth, and thy greatest sorrow when thou sufferest any loss in outward things, Certainly thou art covetous;
yet if thine heart be possessed with couetousnesse, that will not suffer any grace to take rooting in thee, a croppe of corne will as soone thriue on a waste mountaine,
yet if thine heart be possessed with covetousness, that will not suffer any grace to take rooting in thee, a crop of corn will as soon thrive on a waste mountain,
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Againe if thou care not for inward growth of grace, yet I am sure thou carest for the continuance of thy wealth, know therefore that couetousnesse will in time waste and consume it, one compares couetousnesse to a theefe,
Again if thou care not for inward growth of grace, yet I am sure thou Carest for the Continuance of thy wealth, know Therefore that covetousness will in time waste and consume it, one compares covetousness to a thief,
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he that trusteth in his riches (as euery couetous person doth) hee shall fall: for besides his inability of standing, hee hath the hand of God to pursue him,
he that Trusteth in his riches (as every covetous person does) he shall fallen: for beside his inability of standing, he hath the hand of God to pursue him,
if then wee either regard the inwarde growth of grace, or the continuance of that welth we haue with comfort, let vs be stirred vppe to vse all good meanes seruing for the mortifying of the lust of couetousnesse, labour thou rightly to consider the insufficiency of riches in themselues to doe thee good,
if then we either regard the inward growth of grace, or the Continuance of that wealth we have with Comfort, let us be stirred up to use all good means serving for the mortifying of the lust of covetousness, labour thou rightly to Consider the insufficiency of riches in themselves to do thee good,
as comming from the good prouidence of God, and that thou art lesse then any mercie of God vouchsafed vnto thee, that so thou mayest roote out of thine heart, the cursed lust of couetousnesse.
as coming from the good providence of God, and that thou art less then any mercy of God vouchsafed unto thee, that so thou Mayest root out of thine heart, the cursed lust of covetousness.
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For indeed, these are the 2. essentiall parts of regeneration, or sanctification: mortification of the naturall corruption, and a viuification, or quickning by grace;
For indeed, these Are the 2. essential parts of regeneration, or sanctification: mortification of the natural corruption, and a vivification, or quickening by grace;
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That hauing much is not condemned, but the immoderate desire of hauing much, if God by his good hand cast abundance of wealth on vs, wee neither desiring nor seeking after it, wee may lawfully hold and vse it, wee finde many testimonies and examples in Scripture, warranting the hauing of much,) if God giue it) and the vsing of it,
That having much is not condemned, but the immoderate desire of having much, if God by his good hand cast abundance of wealth on us, we neither desiring nor seeking After it, we may lawfully hold and use it, we find many testimonies and Examples in Scripture, warranting the having of much,) if God give it) and the using of it,
if wee vse it to Gods glory, and the good of our selues and others, and with moderation, not setting our hearts vpon it: Psalm. 62.10. If riches encrease, sette not your heartes thereon.
if we use it to God's glory, and the good of our selves and Others, and with moderation, not setting our hearts upon it: Psalm. 62.10. If riches increase, Set not your hearts thereon.
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Wee see heere, that there may bee idolatrie in respect of baser things then Saints or Angels, and therefore that Popish distinction of NONLATINALPHABET and NONLATINALPHABET of worship and seruice, is but vaine and foolish, the Papists are not able to defend it.
we see Here, that there may be idolatry in respect of baser things then Saints or Angels, and Therefore that Popish distinction of and of worship and service, is but vain and foolish, the Papists Are not able to defend it.
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Our Apostle hauing verse 5. laid before the Colossians his exhortation to mortifie sinne, and reckoned vp some particular sinnes, that they were to labour by all good meanes to mortifie in this sixth verse and in the seauenth following, he labours to strengthen his exhortation,
Our Apostle having verse 5. laid before the colossians his exhortation to mortify sin, and reckoned up Some particular Sins, that they were to labour by all good means to mortify in this sixth verse and in the Seventh following, he labours to strengthen his exhortation,
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namely this, that they draw downe the wrath of God on men, the reason may thus be framed, those sinnes that bring downe Gods wrath are to be mortified,
namely this, that they draw down the wrath of God on men, the reason may thus be framed, those Sins that bring down God's wrath Are to be mortified,
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& this reason is further enlarged, by expressing the persons on whom these sinnes bring downe the wrath of God (namely) on the children of disobedience,
& this reason is further enlarged, by expressing the Persons on whom these Sins bring down the wrath of God (namely) on the children of disobedience,
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For the which things sakes &c. that is, for the which sinnes sakes before spoken of (the wrath of God) by the wrath or anger of God, wee are to vnderstand the effects of his anger, his punishments, plagues,
For the which things sakes etc. that is, for the which Sins sakes before spoken of (the wrath of God) by the wrath or anger of God, we Are to understand the effects of his anger, his punishments, plagues,
when the Lorde shall execute his iust iudgement on the wicked, when the Lord Iesus shall say to them on the left hand, goe yee cursed into euerlasting fire, &c. (commeth) that is, certainely,
when the Lord shall execute his just judgement on the wicked, when the Lord Iesus shall say to them on the left hand, go ye cursed into everlasting fire, etc. (comes) that is, Certainly,
and without all faile, seiseth and taketh hold on (the children of disobedience) this is a forme of speech often vsed in Scripture, it is an Hebraisme,
and without all fail, seizeth and Takes hold on (the children of disobedience) this is a Form of speech often used in Scripture, it is an Hebraism,
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and as it were, brought out of the wombe of willfull rebellion, and therefore called children of disobedience, in one worde, by this manner of speech is meant, such as are disobedient, rebellious and refractarie in sinne,
and as it were, brought out of the womb of wilful rebellion, and Therefore called children of disobedience, in one word, by this manner of speech is meant, such as Are disobedient, rebellious and refractory in sin,
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Now before we come to consider the matter of doctrin offered from the words themselues, obserue wee the argument of the Apostle, the reason he vseth to perswade to the mortifying of the sinnes before spoken of.
Now before we come to Consider the matter of Doctrine offered from the words themselves, observe we the argument of the Apostle, the reason he uses to persuade to the mortifying of the Sins before spoken of.
A serious consideration of the heauy wrath of God and of our fearefull condemnation, that abideth for sinne, euer goes before true repentance for sinne.
A serious consideration of the heavy wrath of God and of our fearful condemnation, that Abideth for sin, ever Goes before true Repentance for sin.
The reason is plaine, true contrition of heart, must goe before true repentance, these two may bee compared to the needle and the thred, contrition is as the needle pearcing the heart,
The reason is plain, true contrition of heart, must go before true Repentance, these two may be compared to the needle and the thread, contrition is as the needle piercing the heart,
and the heauy wrath of God due for the same, therefore certainely a serious consideration of the wrath of God against sinne, is euer the fore-runner of true repentance, wee may see it plainely in the example of the Iewes, Acts. 2.37.
and the heavy wrath of God due for the same, Therefore Certainly a serious consideration of the wrath of God against sin, is ever the forerunner of true Repentance, we may see it plainly in the Exampl of the Iewes, Acts. 2.37.
and will needs bee so accounted, and yet they can witnesse to themselues, that their hearts were neuer wounded with a consideration of Gods wrath, they neuer set themselues before the iudgement seat of the Lord,
and will needs be so accounted, and yet they can witness to themselves, that their hearts were never wounded with a consideration of God's wrath, they never Set themselves before the judgement seat of the Lord,
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yea, neuer to rest till the consideration of thy sinne, and of the wrath of God, due to thy sinne, haue brought thee downe as it were to the gates of hell,
yea, never to rest till the consideration of thy sin, and of the wrath of God, due to thy sin, have brought thee down as it were to the gates of hell,
but hee changeth his tearmes, and sayeth, but the gift of God is eternall life. The reason is this, because sinne is perfectly euill, but our holinesse, or good workes,
but he changes his terms, and Saith, but the gift of God is Eternal life. The reason is this, Because sin is perfectly evil, but our holiness, or good works,
In that the Apostle sayth heere, that the sinnes before spoken of bring downe Gods wrath, no doubt his purpose was not onely to perswade the Colossians to mortifie them,
In that the Apostle say Here, that the Sins before spoken of bring down God's wrath, no doubt his purpose was not only to persuade the colossians to mortify them,
but to worke in them a religious feare and care to auoyde them, for hauing the same sentence, Ephes. 5.6. and against the same sinnes, hee addes verse 7. bee not therefore companions with them ) the poynt hence offered is this.
but to work in them a religious Fear and care to avoid them, for having the same sentence, Ephesians 5.6. and against the same Sins, he adds verse 7. be not Therefore Sodales with them) the point hence offered is this.
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We are to feare, & auoyd these, & all other known sins whatsoeuer, euen because of themselues they bring downe Gods wrath and iudgements, howsoeuer wee are principally to feare and auoyde sinne,
We Are to Fear, & avoid these, & all other known Sins whatsoever, even Because of themselves they bring down God's wrath and Judgments, howsoever we Are principally to Fear and avoid sin,
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and then in the second place hee stood in aw of his iudgements, and indeed such is the canker of our nature, that the most regenerate haue neede to set before them the wrath and iudgements of God due to sinne, that euen in consideration thereof they may be affraid of sinne.
and then in the second place he stood in awe of his Judgments, and indeed such is the canker of our nature, that the most regenerate have need to Set before them the wrath and Judgments of God due to sin, that even in consideration thereof they may be afraid of sin.
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Obserue wee further, that the Apostle heere speakes in the time present, he saith not, for which things sakes, the wrath of God hath come, or will come, but commeth;
Observe we further, that the Apostle Here speaks in the time present, he Says not, for which things sakes, the wrath of God hath come, or will come, but comes;
yea, therein is the wrath of God on them in most fearefull manner, in that they haue no sense nor feeling of it, striking them with blockishnesse and dulnesse of spirit,
yea, therein is the wrath of God on them in most fearful manner, in that they have no sense nor feeling of it, striking them with blockishness and dulness of Spirit,
That his wrath faileth not to come on such as liue, and continue in knowne sinnes, it is so certaine that the Lords wrath shall ceaze on them, that liue in knowne sinnes,
That his wrath Faileth not to come on such as live, and continue in known Sins, it is so certain that the lords wrath shall cease on them, that live in known Sins,
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for, for such things commeth the wrath of God vpon the children of disobedience, as if he had said, happily some will tell you, that fornicaiton &c. are no great sinnes,
for, for such things comes the wrath of God upon the children of disobedience, as if he had said, happily Some will tell you, that fornicaiton etc. Are no great Sins,
but humane slips and infirmities, and that they exclude not out of Gods kingdome, but let no man so deceiue you, their wordes are but vaine, and deceitfull:
but humane slips and infirmities, and that they exclude not out of God's Kingdom, but let no man so deceive you, their words Are but vain, and deceitful:
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And for the vse of this, let it sinke into our hearts, and let vs be fully perswaded of it, that the wrath of God, his plagues and iudgements in this life,
And for the use of this, let it sink into our hearts, and let us be Fully persuaded of it, that the wrath of God, his plagues and Judgments in this life,
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and fearefull torments in hell, shall most certainely come on wicked and rebellious sinners, men are hardly brought to beleeue this, it will hardly sincke into their harts that their sinnes are so hainous as preachers would make them,
and fearful torments in hell, shall most Certainly come on wicked and rebellious Sinners, men Are hardly brought to believe this, it will hardly sink into their hearts that their Sins Are so heinous as Preachers would make them,
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and other like sinnes make it plaine, they beleeue not that Gods wrath certainly commeth on wicked and rebellious sinners, they tremble not when Gods wrath and his iudgements are denounced.
and other like Sins make it plain, they believe not that God's wrath Certainly comes on wicked and rebellious Sinners, they tremble not when God's wrath and his Judgments Are denounced.
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yet many of our hearts are nothing mooued, and that is a plaine euidence, we beleeue not that Gods wrath abideth for such sinnes? Well, let vs neuer rest till we bee fully perswaded of this, that so wee may seeke speedilie to make our peace with the Lord,
yet many of our hearts Are nothing moved, and that is a plain evidence, we believe not that God's wrath Abideth for such Sins? Well, let us never rest till we be Fully persuaded of this, that so we may seek speedily to make our peace with the Lord,
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and feele the same, as if it were a person doing execution on them, but that may be referd to the doctrine of the certainty of Gods wrath already deliuered:
and feel the same, as if it were a person doing execution on them, but that may be referred to the Doctrine of the certainty of God's wrath already Delivered:
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and tie sinne to sinne, they make a way to Gods iudgement to fall vpon them, it is continuance in sinne without repentance that pulles downe the wrath of God.
and tie sin to sin, they make a Way to God's judgement to fallen upon them, it is Continuance in sin without Repentance that pulls down the wrath of God.
therefore it is not any particular sin, nor many sinnes together, but onlie obstinacy and continuance in sinne, liuing and dying in sinne without repentance, that brings iudgement and condemnation,
Therefore it is not any particular since, nor many Sins together, but only obstinacy and Continuance in sin, living and dying in sin without Repentance, that brings judgement and condemnation,
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euen the sinne against the holy Ghost is therefore vnpardonable, because it is impossible that they who fall into that sinne, should be renued by repentance,
even the sin against the holy Ghost is Therefore unpardonable, Because it is impossible that they who fallen into that sin, should be renewed by Repentance,
as Dauid was, 2. Sa. 12. & as Iehoshaphat was, being told of his sin by Iehu, 2. Ch. 19.2. such as knowing their sin confesse, and bewaile it, turne from it, and forsake it, heere is comfort for them, they are not liable to the wrath of God for that sin;
as David was, 2. Sa. 12. & as Jehoshaphat was, being told of his since by Iehu, 2. Christ 19.2. such as knowing their since confess, and bewail it, turn from it, and forsake it, Here is Comfort for them, they Are not liable to the wrath of God for that since;
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howsoeuer indeed such a sinne wil much weaken thy comfort, and thou shalt finde, thou hast iust cause to pray with Dauid, Psalm. 51.12. Restore to me the ioy of thy saluation.
howsoever indeed such a sin will much weaken thy Comfort, and thou shalt find, thou hast just cause to pray with David, Psalm. 51.12. Restore to me the joy of thy salvation.
and say, it repents me, wee must forgiue him, and shall the creature excell the creator in goodnesse and mercy? No, no, be assured of it to thy comfort:
and say, it repents me, we must forgive him, and shall the creature excel the creator in Goodness and mercy? No, no, be assured of it to thy Comfort:
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if they beleeue not the remission of their sinnes, for which they are truely humbled; let not man sucke poison out of this sweetnes, and hence draw libertie to sinne,
if they believe not the remission of their Sins, for which they Are truly humbled; let not man suck poison out of this sweetness, and hence draw liberty to sin,
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We read in the booke of Exodus (and it is woorth our marking) that Pharaoh many times hardened his owne heart before it bee said that the Lord hardened it, wee reade not that till Chap. 9.12.
We read in the book of Exodus (and it is worth our marking) that Pharaoh many times hardened his own heart before it be said that the Lord hardened it, we read not that till Chap. 9.12.
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or forme of speech heere vsed by the Apostle, he saith not, on the reprobate, as hee might haue said, for onelie on them comes the eternall wrath of God:
or Form of speech Here used by the Apostle, he Says not, on the Reprobate, as he might have said, for only on them comes the Eternal wrath of God:
and the meanes of their good, and may notwithstanding forewarning, fall into sinne: therefore thus the point is to be conceiued of vs, that wilfullnesse in sinne, perseuerance,
and the means of their good, and may notwithstanding forewarning, fallen into sin: Therefore thus the point is to be conceived of us, that wilfulness in sin, perseverance,
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And the reason is plaine, namely this, that is a resisting of the holy Ghost, as Stephen saith, Act. 7.51. a withstanding of the Spirit of God in the ministrie of his messengers, therefore that must needes bee a signe of reprobation.
And the reason is plain, namely this, that is a resisting of the holy Ghost, as Stephen Says, Act. 7.51. a withstanding of the Spirit of God in the Ministry of his messengers, Therefore that must needs be a Signen of reprobation.
Such then as after many admonitions, and threatnings, wilfully persist and perseuere in their knowne sinnes, may see in what fearefull state they stand;
Such then as After many admonitions, and threatenings, wilfully persist and persevere in their known Sins, may see in what fearful state they stand;
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then know thou to thy terrour, that continuing of time in thy sinne seales vp vnto thee a fearefull conclusion, it is more then probable, thou art in the state of reprobation,
then know thou to thy terror, that Continuing of time in thy sin Seals up unto thee a fearful conclusion, it is more then probable, thou art in the state of reprobation,
euen with trembling, and if it be well considered, it is able to make thee (if hell haue not taken full possession of thee) to bethinke thy selfe of speedy reformation,
even with trembling, and if it be well considered, it is able to make thee (if hell have not taken full possession of thee) to bethink thy self of speedy Reformation,
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In this verse our Apostle vseth another argument to enforce vppon the Colossians his exhortation to mortifie the sinnes before named, the argument is from their former conuersation, that they in former times walked in those sinnes,
In this verse our Apostle uses Another argument to enforce upon the colossians his exhortation to mortify the Sins before nam, the argument is from their former Conversation, that they in former times walked in those Sins,
and a care more, and more, to kill and mortifie the lust and corruption of the flesh, Ephesians the fifth and the eighth, sayth the Apostle, yee were once darkenesse, but are now light in the Lorde: walke as children of light.
and a care more, and more, to kill and mortify the lust and corruption of the Flesh, Ephesians the fifth and the eighth, say the Apostle, ye were once darkness, but Are now Light in the Lord: walk as children of Light.
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The argument there is the same that heere is vsed, that the remembrance of their former state, ought now to stirre them vp to a greater care of holinesse.
The argument there is the same that Here is used, that the remembrance of their former state, ought now to stir them up to a greater care of holiness.
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And therefore this may serue to warrant, and make good that position, that euen the sinnes of Gods children turne to their good, they are bettered by their sinnes past, repented of and pardoned, the remembrance of them makes them more thankefull to God for his mercy, more humble and lowly in themselues, more milde and equall towards others,
And Therefore this may serve to warrant, and make good that position, that even the Sins of God's children turn to their good, they Are bettered by their Sins past, repented of and pardoned, the remembrance of them makes them more thankful to God for his mercy, more humble and lowly in themselves, more mild and equal towards Others,
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if the remembrance of thy sinnes past be pleasing to thee, and thou canst take delight in the remembrance of them, that is a signe of a reprobate mind,
if the remembrance of thy Sins past be pleasing to thee, and thou Canst take delight in the remembrance of them, that is a Signen of a Reprobate mind,
if thou wouldest bee sure that thy former sinnes are repented of and forgiuen, then labour thou for a sanctified remembrance of them, that thou mayst remember them with griefe and sorrow of heart,
if thou Wouldst be sure that thy former Sins Are repented of and forgiven, then labour thou for a sanctified remembrance of them, that thou Mayest Remember them with grief and sorrow of heart,
but as the Apostle exhorts, 1. Pet. 4.2. after the will of God, and that will seale vppe to thy conscience assurance of the pardon of thy former sinne•.
but as the Apostle exhorts, 1. Pet. 4.2. After the will of God, and that will seal up to thy conscience assurance of the pardon of thy former sinne•.
Come we now to stand on the words of this verse, they may be referred to two heads. 1 The first is an expressing of the former conuersation of the Colossians, in respect of the sinnes before named, that they once in former times walked in those sinnes, wherein ye also walked once.
Come we now to stand on the words of this verse, they may be referred to two Heads. 1 The First is an expressing of the former Conversation of the colossians, in respect of the Sins before nam, that they once in former times walked in those Sins, wherein you also walked once.
Wheerein is also vnfolded the course of their walking in those sins namely, a life that was powerful in them, that when that life was powerful in them then they walked in those sinnes.
Wheerein is also unfolded the course of their walking in those Sins namely, a life that was powerful in them, that when that life was powerful in them then they walked in those Sins.
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I will open and vnfolde the sence and meaning of the wordes, (wherein) some render the wordes thus, (among whom) with relation to the last words of the verse foregoing (the children of disobedience) but indeed it is more agreeable to the context,
I will open and unfold the sense and meaning of the words, (wherein) Some render the words thus, (among whom) with Relation to the last words of the verse foregoing (the children of disobedience) but indeed it is more agreeable to the context,
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and so the meaning is in which sinne (ye also) that is, you Colossians now called as well as others (walked) this word is metaphoricall borrowed from passengers,
and so the meaning is in which sin (you also) that is, you colossians now called as well as Others (walked) this word is metaphorical borrowed from passengers,
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and with delight in those sinnes (once) that is, sometimes heeretofore (when ye liued in them) heerein the Apostle hath respect to that which he hath often sayd before, that they were dead with Christ,
and with delight in those Sins (once) that is, sometime heretofore (when you lived in them) herein the Apostle hath respect to that which he hath often said before, that they were dead with christ,
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and so his meaning in saying (when yee liued in them) is, when your naturall corruption as a kinde of life, gaue power and moouing for the exercise and practise of those sinnes,
and so his meaning in saying (when ye lived in them) is, when your natural corruption as a kind of life, gave power and moving for the exercise and practice of those Sins,
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The first thing heere to be marked is, that the Apostle sayth, that the Colossians also walked in the sinnes before named, signifying, that not onely the children of disobedience,
The First thing Here to be marked is, that the Apostle say, that the colossians also walked in the Sins before nam, signifying, that not only the children of disobedience,
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and as much defiled with sinne, as the life and conuersation of such as shall bee damned, Gods chosen beeing yet in their naturall state, walke on in sinne,
and as much defiled with sin, as the life and Conversation of such as shall be damned, God's chosen being yet in their natural state, walk on in sin,
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and please themselues in the wayes of sinne, as much as they that are appointed to destruction, there is no difference betweene the life of the one and the other, till it please God by the powerfull woorke of his spirit and grace to make a separation and difference betweene them, reade to this purpose, Ephes. 2.1. •. 3. 1. Corinth. 6.11. Rom. 6.17.19. those places make this a cleare poynt.
and please themselves in the ways of sin, as much as they that Are appointed to destruction, there is no difference between the life of the one and the other, till it please God by the powerful work of his Spirit and grace to make a separation and difference between them, read to this purpose, Ephesians 2.1. •. 3. 1. Corinth. 6.11. Rom. 6.17.19. those places make this a clear point.
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and it is powerfull in them both, before effectuall calling, and therefore before such calling, there is no difference betweene the conuersation of the one and the other.
and it is powerful in them both, before effectual calling, and Therefore before such calling, there is no difference between the Conversation of the one and the other.
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On this ground then wee must learne to take heede, wee determine not of the finall state of any man, being as yet in his naturall state and condition, wee may not bee so bolde as to say, such a one is a reprobate, and a castaway;
On this ground then we must Learn to take heed, we determine not of the final state of any man, being as yet in his natural state and condition, we may not be so bold as to say, such a one is a Reprobate, and a castaway;
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But I chiefely remember this doctrine to this end, to stirre vp as many as are deliuered from their naturall condition, to blesse God for that great benefit, as many as are effectually called, are therein infinitely bound to magnifie the mercie of the Lord,
But I chiefly Remember this Doctrine to this end, to stir up as many as Are Delivered from their natural condition, to bless God for that great benefit, as many as Are effectually called, Are therein infinitely bound to magnify the mercy of the Lord,
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before such calling, there was no difference betweene their life, and the life of the reprobate, they walkd on in the same broad way with them, they lay wallowing and pleasing themselues in the wayes of sin,
before such calling, there was no difference between their life, and the life of the Reprobate, they walked on in the same broad Way with them, they lay wallowing and pleasing themselves in the ways of since,
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and consider it, not to insult ouer them, but rather to pitty them, and thereby call to minde, what thou wast before the Lorde wrought on thee by his Spirit and grace, consider that thou seest in them, a liuely picture of thine owne former life,
and Consider it, not to insult over them, but rather to pity them, and thereby call to mind, what thou wast before the Lord wrought on thee by his Spirit and grace, Consider that thou See in them, a lively picture of thine own former life,
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and hath put a difference, and made a distinction betweene my life and theirs, what shall I render to the Lord for so great a mercy? this ought to be thy meditation in respect of thy effectuall calling,
and hath put a difference, and made a distinction between my life and theirs, what shall I render to the Lord for so great a mercy? this ought to be thy meditation in respect of thy effectual calling,
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Obserue in the next place, the word heere vsed (walked) wherein ye also walked, saith the Apostle, signifying that the Colossians before their calling, held on a continued course in their sinnes, securely with pleasure,
Observe in the next place, the word Here used (walked) wherein you also walked, Says the Apostle, signifying that the colossians before their calling, held on a continued course in their Sins, securely with pleasure,
But they are said to walke in sinne, in respect of sinne, it selfe, and therein they haue liuely-hood and actiuitie, therein they haue not only a power to moue but doe actually mooue, stirre and exercise all the powers of their soules,
But they Are said to walk in sin, in respect of sin, it self, and therein they have livelihood and activity, therein they have not only a power to move but do actually move, stir and exercise all the Powers of their Souls,
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and members of their bodies, wee are therefore to holde it for a trueth, that it is proper to men in their naturall condition to walke in sinne, to holde on a secure course in sinne with pleasure, such as are regenerate they fall sometimes into sinne,
and members of their bodies, we Are Therefore to hold it for a truth, that it is proper to men in their natural condition to walk in sin, to hold on a secure course in sin with pleasure, such as Are regenerate they fallen sometime into sin,
or to tumble in it after the manner of swine, or madde men, such is the difference betweene the regenerate and vnregenerate, the regenerate of frailty,
or to tumble in it After the manner of Swine, or mad men, such is the difference between the regenerate and unregenerate, the regenerate of frailty,
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and against their purpose now and then fall into sinne, but such as are in their naturall condition, they hold on a continued course in sinne, they goe on with full purpose in sinne,
and against their purpose now and then fallen into sin, but such as Are in their natural condition, they hold on a continued course in sin, they go on with full purpose in sin,
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and then he shewes of whom he meaneth it, verse 19. euen of such as are fleshly, (that is meere naturall men, hauing not the spirit, hauing no dramme of sanctifying grace in them, noe doubt in speculation wee are well acquainted with this same poynt.
and then he shows of whom he means it, verse 19. even of such as Are fleshly, (that is mere natural men, having not the Spirit, having no dram of sanctifying grace in them, no doubt in speculation we Are well acquainted with this same point.
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And first, this doctrine meetes with that errour of the Papists, that a naturall man may prepare himselfe to receiue grace, wee shewed the follie of this conceit chap. 2.13.
And First, this Doctrine meets with that error of the Papists, that a natural man may prepare himself to receive grace, we showed the folly of this conceit chap. 2.13.
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for how is it possible, that a man can prepare himselfe to receiue grace, that is, running on with full purpose and consent of will another way, as euery naturall man is;
for how is it possible, that a man can prepare himself to receive grace, that is, running on with full purpose and consent of will Another Way, as every natural man is;
Let vs make vse of the poynt to our selues, and let vs consider the doctrine deliuered to this purpose, is it proper to men in their naturall condition, to walke in sinne, to holde on a course in sinne;
Let us make use of the point to our selves, and let us Consider the Doctrine Delivered to this purpose, is it proper to men in their natural condition, to walk in sin, to hold on a course in sin;
I hope this is a confessed truth, and for the vse of it, we must know that the cause of all sinne is in our selues, our walking in sinne is from that life of corruption that is in our selues: Iames 1.14. Euery man is tempted, when hee is drawne away by his owne concupiscence.
I hope this is a confessed truth, and for the use of it, we must know that the cause of all sin is in our selves, our walking in sin is from that life of corruption that is in our selves: James 1.14. Every man is tempted, when he is drawn away by his own concupiscence.
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but it still remaines and brings foorth fruit till death: Rom. 6.12. Let not sin reigne in your mortall body, that yee should obey it in the lusts thereof:
but it still remains and brings forth fruit till death: Rom. 6.12. Let not since Reign in your Mortal body, that ye should obey it in the Lustiest thereof:
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and profits, propounding that exhortation, verse 5. and vrging it by two reasons in the 6. and 7. verses. In this eight verse hee comes to exhort them to the mortifying,
and profits, propounding that exhortation, verse 5. and urging it by two Reasons in the 6. and 7. Verses. In this eight verse he comes to exhort them to the mortifying,
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and to their former condition, whereby the Apostle takes occasion to presse on them his following exhortation (namely) thus, that once in former times they walked in sinne,
and to their former condition, whereby the Apostle Takes occasion to press on them his following exhortation (namely) thus, that once in former times they walked in sin,
(put away) The originall word vsed by the Apostle hath many significations, it signifieth sometimes to lay vp, something to be vsed in times following,
(put away) The original word used by the Apostle hath many significations, it signifies sometime to lay up, something to be used in times following,
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and so his meaning is, deale with your sinnes, as you vse to deale with the dead bodies of men, burie them, put them cleane out of your sight, haue no more to doe with them,
and so his meaning is, deal with your Sins, as you use to deal with the dead bodies of men, bury them, put them clean out of your sighed, have no more to do with them,
(yee also) for so runnes the text in the originall (But now put away, yee also) that is, yee aswell as other true beleeuers (all these things) Some render the words (as indeed they may) more generally (all things) howsoeuer they be translated,
(ye also) for so runs the text in the original (But now put away, ye also) that is, ye aswell as other true believers (all these things) some render the words (as indeed they may) more generally (all things) howsoever they be translated,
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as other true beleeuers doe, bury them, haue no more to do with them, then the liuing haue with the dead, let them be taken quite out of the way, let not any print,
as other true believers do, bury them, have no more to do with them, then the living have with the dead, let them be taken quite out of the Way, let not any print,
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and of the condition of the Colossians now conuerted, and now truly beleeuing, that whereas before when they were in their naturall condition, they walked in sinne,
and of the condition of the colossians now converted, and now truly believing, that whereas before when they were in their natural condition, they walked in sin,
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and effectuallie called, and heereupon hee doth exhort them to put away sinne. Hence we may gather a maine difference between such as are in their natuall condition,
and effectually called, and hereupon he does exhort them to put away sin. Hence we may gather a main difference between such as Are in their natuall condition,
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and doth turne a man into a new creature, and conuersation, as the holy Ghost saith, Acts 15.9. Faith purifieth the heart: and the heart once purified, the whole man is altered and changed.
and does turn a man into a new creature, and Conversation, as the holy Ghost Says, Acts 15.9. Faith Purifieth the heart: and the heart once purified, the Whole man is altered and changed.
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And hereby then trie thy selfe, if thou find no alteration in thy selfe, but after long continuance of the vse of the meanes of thy calling, thou art now the same then was• heeretofore,
And hereby then try thy self, if thou find no alteration in thy self, but After long Continuance of the use of the means of thy calling, thou art now the same then was• heretofore,
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and calling, and interpret it after thine owne blind reason, and foolish fancie; if thou be effectually called, and truely regenerate, thou shalt find thine heart cleane changed,
and calling, and interpret it After thine own blind reason, and foolish fancy; if thou be effectually called, and truly regenerate, thou shalt find thine heart clean changed,
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yea thou shalt finde thy soule set at libertie, and made able (though not perfectlie, by reason of the reliques of originall corruption) yet in some measure truelie to follow the will of God,
yea thou shalt find thy soul Set At liberty, and made able (though not perfectly, by reason of the Relics of original corruption) yet in Some measure truly to follow the will of God,
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Wee are in the next place to marke, that the Apostle vseth this forme of speech (put away) as a further amplification of the dutie of mortification, hee thought it not sufficient to say mortifie your sinnes, make them no more able to stirre and mooue then a dead man,
we Are in the next place to mark, that the Apostle uses this Form of speech (put away) as a further amplification of the duty of mortification, he Thought it not sufficient to say mortify your Sins, make them no more able to stir and move then a dead man,
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but heere hee goes further, and saith, put away your sinnes, burie them, put them cleane out of sight, haue no more to doe with them then the liuing haue with the dead;
but Here he Goes further, and Says, put away your Sins, bury them, put them clean out of sighed, have no more to do with them then the living have with the dead;
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and neuer rest vsing meanes, till our sinnes be truly mortified, and as it were a dead bodie buried, we must neuer rest till wee be sure that our sinne is truely mortified, as wee are sure that a man is truelie dead when he is buried:
and never rest using means, till our Sins be truly mortified, and as it were a dead body buried, we must never rest till we be sure that our sin is truly mortified, as we Are sure that a man is truly dead when he is buried:
And heerein many deceiue themselues, they thinke themselues mortified and dead to sinne, because they abstaine from some sinne which they haue heeretofore vsed,
And herein many deceive themselves, they think themselves mortified and dead to sin, Because they abstain from Some sin which they have heretofore used,
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though afterward they return to their former vomit, and wallowing in the mire, as the Apostle speakes, 2 Pet. 2 22. Thus doth the Deuill delude many in the world;
though afterwards they return to their former vomit, and wallowing in the mire, as the Apostle speaks, 2 Pet. 2 22. Thus does the devil delude many in the world;
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and dead to sinne, onelie because thou dost abstaine from this, or that sinne which thou hast vsed before, a bare abstaining from sinne will not assure thee that thou art truelie mortified, therein thou maiest be like one in a swowne, or in a trance, that seemes to be dead,
and dead to sin, only Because thou dost abstain from this, or that sin which thou hast used before, a bore abstaining from sin will not assure thee that thou art truly mortified, therein thou Mayest be like one in a swown, or in a trance, that seems to be dead,
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if thou abstaine from it with an abhorring, and loathing of it, as the Apostle exhorts, Rom. 12 9. where the word vsed signifieth to hate with an extreame hatred,
if thou abstain from it with an abhorring, and loathing of it, as the Apostle exhorts, Rom. 12 9. where the word used signifies to hate with an extreme hatred,
yea then thou art come to a notable degree of mortification, therein thou art like to God himselfe, who not onely dislikes sinne, but hates and abhorres it: Prouerb. 6.16.
yea then thou art come to a notable degree of mortification, therein thou art like to God himself, who not only dislikes sin, but hates and abhors it: Proverb. 6.16.
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That true Christians ought to doe that which belongs to all of that profession, it is the part of euery true beleeuer to be conformable to other true beleeuers in all things that pertaine to that holy profession and calling, there be graces common to all Christians,
That true Christians ought to do that which belongs to all of that profession, it is the part of every true believer to be conformable to other true believers in all things that pertain to that holy profession and calling, there be graces Common to all Christians,
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and there be duties common to all Christians, as to deny themselues, to bee dead to sinne, to crucifie the flesh, to shew mutuall loue to their brethren,
and there be duties Common to all Christians, as to deny themselves, to be dead to sin, to crucify the Flesh, to show mutual love to their brothers,
Heereby I might stand to taxe and reproue such as will needes bee held true Christians, and yet are no more like true beleeuers in their liues (then as wee vse to say) an apple is like to an oyster, they will needes bee like the best in hope, they say they hope to bee saued,
Hereby I might stand to Tax and reprove such as will needs be held true Christians, and yet Are no more like true believers in their lives (then as we use to say) an apple is like to an oyster, they will needs be like the best in hope, they say they hope to be saved,
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yea, they are to take heed they suffer not anie sinne to cleaue vnto them, which they see other true beleeuers haue put away, art thou proud and selfe-conceited,
yea, they Are to take heed they suffer not any sin to cleave unto them, which they see other true believers have put away, art thou proud and selfe-conceited,
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& seest others humble and lowly? art thou couetous, & seest other professors out of loue with the things of this world? art thou cruell towards thy poore brethren,
& See Others humble and lowly? art thou covetous, & See other professors out of love with the things of this world? art thou cruel towards thy poor brothers,
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& seest others of tender bowels and full of mercy? oh let it shame thee & be stird vp by the example of others, that profes the gospell with thy selfe to put away thy sinne, suffer not any sin to cleaue to the, which thou seest, other true beleeuers haue mortified,
& See Others of tender bowels and full of mercy? o let it shame thee & be stirred up by the Exampl of Others, that profess the gospel with thy self to put away thy sin, suffer not any since to cleave to thee, which thou See, other true believers have mortified,
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and put away from them, labour thou to be like them in all holines & godly conuersation, set before thee the example of such as are most godlie Paul set his example before Timoth. 2.3.10. and endeauor thou to be like them.
and put away from them, labour thou to be like them in all holiness & godly Conversation, Set before thee the Exampl of such as Are most godly Paul Set his Exampl before Timothy 2.3.10. and endeavour thou to be like them.
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therefore learne thou to make conscience of euery sinne whatsoeuer dispence not with any one, but bee thou carefull to mortifie, and put away euery sinne.
Therefore Learn thou to make conscience of every sin whatsoever dispense not with any one, but be thou careful to mortify, and put away every sin.
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Come we now to the Apostles particular enumeration, his reckoning vp of the sinnes, that are to be put away, tending to the hurt of others, in the words following.
Come we now to the Apostles particular enumeration, his reckoning up of the Sins, that Are to be put away, tending to the hurt of Others, in the words following.
and such as are most of all crosse and contrary to brotherly loue, the sinnes heere reckoned vp, are either Inward Or Outward Inward, are the three first: Wrath. Anger. Maliciousnesse.
and such as Are most of all cross and contrary to brotherly love, the Sins Here reckoned up, Are either Inward Or Outward Inward, Are the three First: Wrath. Anger. Maliciousness.
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of these sinnes as they lie in order, the three first, Wrath, Anger, Maliciousnesse, are all sins vnder one head, they are inward breaches of the sixth commandement, and touching these sinnes. I will
of these Sins as they lie in order, the three First, Wrath, Anger, Maliciousness, Are all Sins under one head, they Are inward Breaches of the sixth Commandment, and touching these Sins. I will
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Wrath) by wrath in this place, we are to vnderstand the first sinnefull motion of the heart, against another person desiring reuenge or punishment stirred vp by some offence committed.
Wrath) by wrath in this place, we Are to understand the First sinful motion of the heart, against Another person desiring revenge or punishment stirred up by Some offence committed.
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or punishment in respect of some offence, and that we misconceiue it not, I will stand a while to make it more plaine, by shewing a difference of anger and wrath.
or punishment in respect of Some offence, and that we misconceive it not, I will stand a while to make it more plain, by showing a difference of anger and wrath.
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and directed to a right obiect (namely) against sinne (for as one sayth well) he that is not angry for sinne, either knowes not sin (or hates it not as hee ought) anger therefore is lawfull,
and directed to a right Object (namely) against sin (for as one say well) he that is not angry for sin, either knows not since (or hates it not as he ought) anger Therefore is lawful,
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namely, such as is rash and hastily conceiued without iust cause, or on euery trifling occasion, whereof our Sauiour speakes, whosoeuer is angry with his brother vnaduisedly, or the cause being iust,
namely, such as is rash and hastily conceived without just cause, or on every trifling occasion, whereof our Saviour speaks, whosoever is angry with his brother unadvisedly, or the cause being just,
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Moses was very angry, Ex. 32.19. yet he praied ver. 31.32. and good anger is euer ioined with compassion ouer them that haue offended, & sorrow for their sin:
Moses was very angry, Ex. 32.19. yet he prayed for. 31.32. and good anger is ever joined with compassion over them that have offended, & sorrow for their since:
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Now the greatnesse of this sinne may easily appeare, it is reekoned vp among the works of the flesh, Gal. 5.20. it is euil in it selfe, and stird vp by the deuil, it is the murder of the heart, such murder as the heart is able to commit;
Now the greatness of this sin may Easily appear, it is reekoned up among the works of the Flesh, Gal. 5.20. it is evil in it self, and stirred up by the Devil, it is the murder of the heart, such murder as the heart is able to commit;
yea it is the note, and fountaine of the murder of the tongue, and hand, for it not onely admitteth, and receiueth contention, and strife, as a match receiueth fire,
yea it is the note, and fountain of the murder of the tongue, and hand, for it not only admitteth, and receiveth contention, and strife, as a match receiveth fire,
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The second sin here named is as the word is translated (anger) but indeed this word doth not expresse the force of the original, the originall word NONLATINALPHABET signifieth, a firie anger and it differs from the former only in degree;
The second since Here nam is as the word is translated (anger) but indeed this word does not express the force of the original, the original word signifies, a firy anger and it differs from the former only in degree;
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and the whole man, as when through anger the heart is heated, the bloud enflamed, and the whole man as it were set on fire, shewing it selfe in countenance,
and the Whole man, as when through anger the heart is heated, the blood inflamed, and the Whole man as it were Set on fire, showing it self in countenance,
as it were by sparks of fire, slashing out of the eyes and nostrils, this also is a great sin, and it must needs be so, in that it is a further degree of corrupt anger,
as it were by sparks of fire, slashing out of the eyes and nostrils, this also is a great since, and it must needs be so, in that it is a further degree of corrupt anger,
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and causeth a consumption, but much more odious is it in the fearefull effects of it towards others it makes a man dare to speake or doe he cares not what, euen to breake out into cursing, swearing, rayling, reuiling, &c. it is (as one sayth) the drunkennesse of the minde, a man in time of such inflamation, hath no regard to himselfe or others, no not to those whom hee ought to respect, we may see it in Iacobs sons, Simeon & Leui, Gen. 34.30.
and Causes a consumption, but much more odious is it in the fearful effects of it towards Others it makes a man Dare to speak or doe he Cares not what, even to break out into cursing, swearing, railing, reviling, etc. it is (as one say) the Drunkenness of the mind, a man in time of such inflammation, hath no regard to himself or Others, no not to those whom he ought to respect, we may see it in Iacobs Sons, Simeon & Levi, Gen. 34.30.
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and that extreame danger might follow, both to their father, & to themselues fiery anger had so darkned their minds, that reason could haue no rule in them,
and that extreme danger might follow, both to their father, & to themselves fiery anger had so darkened their minds, that reason could have no Rule in them,
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The 3. sin here set down, is (Maliciousnes) and this also is a sinne of the same kinde with the former, it is an inward breach of the sixth commandement,
The 3. since Here Set down, is (Maliciousness) and this also is a sin of the same kind with the former, it is an inward breach of the sixth Commandment,
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and waiting for opportunity to do mischiefe, this was Cains anger against his brother Abel, Gen. 4. he lapped vp closely in his bosom, a conceiued wrath and displeasure against his brother,
and waiting for opportunity to do mischief, this was Cains anger against his brother Abel, Gen. 4. he lapped up closely in his bosom, a conceived wrath and displeasure against his brother,
for the due consideration of our owne vilenes and sins, would coole our heat, & bee a notable meanes to turne the course of our anger against our selues for our sins & to work in vs that indignation the Apostle commends.
for the due consideration of our own vileness and Sins, would cool our heat, & be a notable means to turn the course of our anger against our selves for our Sins & to work in us that Indignation the Apostle commends.
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surely, our anger goes higher, and reacheth vp to God himselfe, this was Dauids consideration, 2. Sam. 16.10.11. Shemei curseth because the Lord hath bidden him to curse, and this is a notable meanes for the mortifying of the foolish passion of anger.
surely, our anger Goes higher, and reaches up to God himself, this was David consideration, 2. Sam. 16.10.11. Shimei Curseth Because the Lord hath bidden him to curse, and this is a notable means for the mortifying of the foolish passion of anger.
The third means is, auoydance of alloccasions of vnlawfull anger, as contentions, and as much as we can keeping keeping our selues from the company of contentious persons, Pro. 22.24. make no frindship with an angry man, neither goe with the furious man, mistaking and misconstruing the words & actions of others, gaming, drunkennes, to whom is strife and quarrelling &c. vers. 30. euen to them that tarry long at the wine, to them that goe to seeke mixt wine.
The third means is, avoidance of alloccasions of unlawful anger, as contentions, and as much as we can keeping keeping our selves from the company of contentious Persons, Pro 22.24. make no friendship with an angry man, neither go with the furious man, mistaking and misconstruing the words & actions of Others, gaming, Drunkenness, to whom is strife and quarreling etc. vers. 30. even to them that tarry long At the wine, to them that go to seek mixed wine.
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The fourth meanes, and that most effectuall, is daily inuocation of Gods name, frequent and earnest prayer to the Lord, that hee of his mercy would vouchsafe, by his spirit to mortifie that corrupt & violent affection of vniust anger,
The fourth means, and that most effectual, is daily invocation of God's name, frequent and earnest prayer to the Lord, that he of his mercy would vouchsafe, by his Spirit to mortify that corrupt & violent affection of unjust anger,
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Now if due triall and examination be made of men & women touching these sins, it is to be feared that the most will be found such as are not mortified in respect of them, are there not many persons that are easily prouoked to anger at euery trifling occasion for the mouing of a straw in comparison? doe not many direct their anger against the person,
Now if due trial and examination be made of men & women touching these Sins, it is to be feared that the most will be found such as Are not mortified in respect of them, Are there not many Persons that Are Easily provoked to anger At every trifling occasion for the moving of a straw in comparison? do not many Direct their anger against the person,
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& not against the sin, & if they be angry for the offence, is it not only as its an offence to thēselus, not as an offence to God? let a seruant neglect his duty,
& not against the since, & if they be angry for the offence, is it not only as its an offence to themselves, not as an offence to God? let a servant neglect his duty,
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yea, do they not couer it for a time, and when opportunity serues, shew it forth? yea, some there be, that nothing will moue to put away their conceiued displeasure, no words, no deeds, no good spoken,
yea, do they not cover it for a time, and when opportunity serves, show it forth? yea, Some there be, that nothing will move to put away their conceived displeasure, no words, no Deeds, no good spoken,
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and let all those that find themselues guilty of these sins, (Wrath, anger, maliciousnes) be stird vp to a careful vse of the means that serue for the mortifying of them.
and let all those that find themselves guilty of these Sins, (Wrath, anger, maliciousness) be stirred up to a careful use of the means that serve for the mortifying of them.
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Be slow to wrath, saith the Apostle, and marke his reason, verse 20. The wrath of man doth not accomplishe the righteousnesse of God, as if he had said, in time of wrathful anger thou canst doe nothing that is good,
Be slow to wrath, Says the Apostle, and mark his reason, verse 20. The wrath of man does not accomplish the righteousness of God, as if he had said, in time of wrathful anger thou Canst do nothing that is good,
The Apostle there giues vs to vnderstand, that if wrath be harboured in the heart the hands lift vppe in praier are not pure, they are defiled with bloud, as it is, Isai. 1.15. and our praier is abominable to the Lord:
The Apostle there gives us to understand, that if wrath be Harboured in the heart the hands lift up in prayer Are not pure, they Are defiled with blood, as it is, Isaiah 1.15. and our prayer is abominable to the Lord:
and if we would bee loath to bring our selues in bondage to Satan, let vs be stirred vp to vse all good meanes, seruing to mortifie rash, vniust, anger, firie heat, and malice;
and if we would be loath to bring our selves in bondage to Satan, let us be stirred up to use all good means, serving to mortify rash, unjust, anger, firy heat, and malice;
That rash anger is not (as the Papists terme it) a veniall sinne (that is) a sinne (as some of their owne Writers describe veniall) not deseruing Hell, nor binding men to be so sorrie for it,
That rash anger is not (as the Papists term it) a venial sin (that is) a sin (as Some of their own Writers describe venial) not deserving Hell, nor binding men to be so sorry for it,
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and in it owne nature deseruing eternall death, it is ranged by Christ himselfe, the best interpreter of the Lawe, vnder the sixth Commandement, as a breach of it. Matth. 5.21.
and in it own nature deserving Eternal death, it is ranged by christ himself, the best interpreter of the Law, under the sixth Commandment, as a breach of it. Matthew 5.21.
therefore it makes subiect to the curse of God, and eternall death, according to that of the Apostle, Galat. 3.10. Cursed is euery man that continueth not in al things that are written in the Booke of the Law to doe them.
Therefore it makes Subject to the curse of God, and Eternal death, according to that of the Apostle, Galatians 3.10. Cursed is every man that Continueth not in all things that Are written in the Book of the Law to do them.
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But the Papists thinke they haue sufficient ground for their conceit from that text Mat. 5.22. because our Sauior saith onely in the last place, Whosoeuer shall say foole, shall be worthy to hee punished with hell fire.
But the Papists think they have sufficient ground for their conceit from that text Mathew 5.22. Because our Saviour Says only in the last place, Whosoever shall say fool, shall be worthy to he punished with hell fire.
yet in a different degree, that is the purpose of Christ in that place, to shew the different degree of eternall punishment due to euery one of those sinnes, according to the different degrees of the sinnes,
yet in a different degree, that is the purpose of christ in that place, to show the different degree of Eternal punishment due to every one of those Sins, according to the different Degrees of the Sins,
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and to this purpose he alludes to the formes of iudgement amongst men, and especially among the Iewes. The naming then of Hell fire, onely in the last place, shewes not a diuers kinde of punishment from the rest,
and to this purpose he alludes to the forms of judgement among men, and especially among the Iewes. The naming then of Hell fire, only in the last place, shows not a diverse kind of punishment from the rest,
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and little, he makes not men malicious at the first, but by his secret vnmarked creeping into their hearts, he conueies into them, happily at the first, onely a conceit against such a person,
and little, he makes not men malicious At the First, but by his secret unmarked creeping into their hearts, he conveys into them, happily At the First, only a conceit against such a person,
It is therefore the dutie of euery one of vs to checke the course of Satan at the first, not to bee of an hastie spirit to be angry, not to suffer our selues suddenly,
It is Therefore the duty of every one of us to check the course of Satan At the First, not to be of an hasty Spirit to be angry, not to suffer our selves suddenly,
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It will be said, anger is a violent affection, and comes on a sudden, so that a man (especially, beeing prouoked by the wrath of others) cannot choose,
It will be said, anger is a violent affection, and comes on a sudden, so that a man (especially, being provoked by the wrath of Others) cannot choose,
And of these in order, as they are laid downe by the Apostle, the first is Cursed speaking. 1 I will first shewe, what is meant heere by Cursed speaking,
And of these in order, as they Are laid down by the Apostle, the First is Cursed speaking. 1 I will First show, what is meant Here by Cursed speaking,
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and the greatnesse of that sinne, with some application. 2 Secondly, the meanes that are to bee vsed for the mortifying of it. 3 And then, come to some generall Doctrine.
and the greatness of that sin, with Some application. 2 Secondly, the means that Are to be used for the mortifying of it. 3 And then, come to Some general Doctrine.
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First therfore, know that the word here translated (Cursed speaking) signifieth blasphemy, or euil speaking, which though it be commonly vnderstood of speaking euill against God;
First Therefore, know that the word Here translated (Cursed speaking) signifies blasphemy, or evil speaking, which though it be commonly understood of speaking evil against God;
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And so is it to be taken in this place as may appeare by the sinnes ioined with it, both going beefore and following after, beeing all of them against men.
And so is it to be taken in this place as may appear by the Sins joined with it, both going before and following After, being all of them against men.
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or speaking that ill, a man knowes by another, being absent, with hatred, and with purpose to hurt him (as Doeg did of Dauid ) hee told Saul no more then the truth,
or speaking that ill, a man knows by Another, being absent, with hatred, and with purpose to hurt him (as Doeg did of David) he told Saul no more then the truth,
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but it was with a purpose to hurt him, 1. Sam. 22.9.10. and therein was Doeg a backbiter, and this backbiting is a sinne against the ninth Commandement.
but it was with a purpose to hurt him, 1. Sam. 22.9.10. and therein was Doeg a backbiter, and this backbiting is a sin against the ninth Commandment.
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or gouernours vse them, not in way of defamation, but in way of iust reproofe: so the Apostle cald the Galathians foolish, Gal. 3.1. our Sauiour the two disciples (foolish) Luk. 24.25. and Herod, Foxe, Luke 13.32.
or Governors use them, not in Way of defamation, but in Way of just reproof: so the Apostle called the Galatians foolish, Gal. 3.1. our Saviour the two Disciples (foolish) Luk. 24.25. and Herod, Fox, Lycia 13.32.
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to the thrusting thorow of a sword, Pro. 12.18 to sharpe arrowes shot by a mighty arme, to Iuniper coales which burne most extreamely, and keepe fire very long: Psalm. 120.4.
to the thrusting thorough of a sword, Pro 12.18 to sharp arrows shot by a mighty arm, to Juniper coals which burn most extremely, and keep fire very long: Psalm. 120.4.
or of small effect, it many times so prouoketh as no small mischiefe comes of it, many men being better able to endure any wrong done against their person,
or of small Effect, it many times so provoketh as no small mischief comes of it, many men being better able to endure any wrong done against their person,
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what more common then tale-bearing, whispering, and backbiting? Are there not many whose mouthes are full of bitter and venomous speeches? if they be but a little crossed, their mouthes runne ouer with all manner of railing,
what more Common then talebearing, whispering, and backbiting? are there not many whose mouths Are full of bitter and venomous Speeches? if they be but a little crossed, their mouths run over with all manner of railing,
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and cursed speaking, vttering such termes as are not meete to bee named: surely such persons feare not the sentence of our Sauiour, Matth. 5.22. He that cals his brother foole shall bee in danger of hell fire.
and cursed speaking, uttering such terms as Are not meet to be nam: surely such Persons Fear not the sentence of our Saviour, Matthew 5.22. He that calls his brother fool shall be in danger of hell fire.
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They many times giue crosse termes (as damned rogue, dogges face, and the like,) it seemes Hell fire is not hotte enough for such persons, it must bee made hotter:
They many times give cross terms (as damned rogue, Dogs face, and the like,) it seems Hell fire is not hot enough for such Persons, it must be made hotter:
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an old Deuill, you will to heauen quicke, you are full of the spirit, the Deuill is within you, with a number of like deuillish speaches, fetcht from the bottomles pit of Hell.
an old devil, you will to heaven quick, you Are full of the Spirit, the devil is within you, with a number of like devilish Speeches, fetched from the bottomless pit of Hell.
and as Iob saith (recounting his vprightnesse) Iob 31.30. Suffer not our mouthes to sin by wishing a curse vnto his soule, and as Dauid resolued with himselfe, Psalm. 39.1. I thought I will take heede to my waies that I sinne not with my tongue.
and as Job Says (recounting his uprightness) Job 31.30. Suffer not our mouths to since by wishing a curse unto his soul, and as David resolved with himself, Psalm. 39.1. I Thought I will take heed to my ways that I sin not with my tongue.
First, all manner of vngodly and cursed speaking, is the Diuels language, the tongue that so speakes, is set on fire of hell, Iam. 3.6. and it is an euidence, that the Diuell bears sway within, and sets the tongue a worke.
First, all manner of ungodly and cursed speaking, is the Devils language, the tongue that so speaks, is Set on fire of hell, Iam. 3.6. and it is an evidence, that the devil bears sway within, and sets the tongue a work.
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Secondlie, consider that if thou reuile the children of God, thou reuilest the spirit of God, 1. Peter 4.14. and will the Lord suffer himselfe to bee reuiled in his children? no, no, assure thy selfe such impietie cannot escape his punishing hand.
Secondly, Consider that if thou revile the children of God, thou reuilest the Spirit of God, 1. Peter 4.14. and will the Lord suffer himself to be reviled in his children? no, no, assure thy self such impiety cannot escape his punishing hand.
I would bee answered of thee, that thus pleadest for thy selfe to this question, are they worse then the Diuell himselfe, happily thou wilt say they are as bad,
I would be answered of thee, that thus pleadest for thy self to this question, Are they Worse then the devil himself, happily thou wilt say they Are as bad,
and shoot out our arrowes of bitter words against heauen, which must needs fall on our selues and bring downe the vengeance of God vpon vs, let vs in the feare of God, be admonished to auoyd cursed speaking let vs be stirred vp to bee earnest with the Lord, entreating him to purge our hearts and to tame our tongues,
and shoot out our arrows of bitter words against heaven, which must needs fallen on our selves and bring down the vengeance of God upon us, let us in the Fear of God, be admonished to avoid cursed speaking let us be stirred up to be earnest with the Lord, entreating him to purge our hearts and to tame our tongues,
Now in that this sinne of cursed speaking is to be mortified, and put away from vs, beeing a great and greeuous sinne, it followes by proportion, that cursed writing cannot be iustified and defended,
Now in that this sin of cursed speaking is to be mortified, and put away from us, being a great and grievous sin, it follows by proportion, that cursed writing cannot be justified and defended,
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& wish it may light vpon him 3 And further hee that curseth another, goes about as much as lies in him to make the Lord partaker with him in his sinne,
& wish it may Light upon him 3 And further he that Curseth Another, Goes about as much as lies in him to make the Lord partaker with him in his sin,
or an executioner of thy rage, seeking and wishing that hee may curse and plague where thou wilt, he being all iustice, all mercy, and all goodnes it selfe.
or an executioner of thy rage, seeking and wishing that he may curse and plague where thou wilt, he being all Justice, all mercy, and all Goodness it self.
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O what an encrease, and what a measure of sinne is that, thinke on it whosoeuer thou art, that eyther through weakenesse yeelding to the rage of thy vnbridled affections,
O what an increase, and what a measure of sin is that, think on it whosoever thou art, that either through weakness yielding to the rage of thy unbridled affections,
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or through deepe and dead security hast thy mouth opened to curse and ban, (which is a thing too common in the world) yea thinke on it seriously, that the cursing of others is a taking of Gods name in vaine,
or through deep and dead security hast thy Mouth opened to curse and ban, (which is a thing too Common in the world) yea think on it seriously, that the cursing of Others is a taking of God's name in vain,
euen fearefull and damnable, they stand guilty before the iudgement seat of God, and the Lord who onlie doth iustifie and acquite his children, hath sayd, he will not hold and account them guiltlesse,
even fearful and damnable, they stand guilty before the judgement seat of God, and the Lord who only does justify and acquit his children, hath said, he will not hold and account them guiltless,
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and if the Lord will not acquite and discharge thee from thy sinne, who then shall be able to acquite and free thee from the damnation of hell, let it therefore settle and sinke into thy heart, what a fearefull and horrible sinne it is to curse and banne, and learne to auoyd it.
and if the Lord will not acquit and discharge thee from thy sin, who then shall be able to acquit and free thee from the damnation of hell, let it Therefore settle and sink into thy heart, what a fearful and horrible sin it is to curse and ban, and Learn to avoid it.
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I will 1 First, shew the sinne it selfe, and the greatnes of it, with examination touching the same. 2 Secondly, the meanes that serue for the mortifying of it. 3 And then deduce some further doctrine that will follow vpon it, that this sinne is to be put away.
I will 1 First, show the sin it self, and the greatness of it, with examination touching the same. 2 Secondly, the means that serve for the mortifying of it. 3 And then deduce Some further Doctrine that will follow upon it, that this sin is to be put away.
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For the first of these, know wee that this sinne of filthie speaking may thus be generally conceiued, it is a word or speech vttered that beseemes not Christian honesty,
For the First of these, know we that this sin of filthy speaking may thus be generally conceived, it is a word or speech uttered that beseems not Christian honesty,
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but is poisonfull and hurtfull to all that come neere it, and hence it is likewise, that the mouth (as in regard of all euill speech generallie) so of this especiallie is compared to a peruerted mouth, Pro. 4.24. hauing as it were the vpper lip standing where the nether lip should stand, and contrariwise;
but is poisonful and hurtful to all that come near it, and hence it is likewise, that the Mouth (as in regard of all evil speech generally) so of this especially is compared to a perverted Mouth, Pro 4.24. having as it were the upper lip standing where the neither lip should stand, and contrariwise;
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to an open graue, breathing & steeming vp most loathsom & filthie smels, and certainlie the greatnesse of this sinne is notablie expressed, in that it is called corrupt speech,
to an open graven, breathing & steeming up most loathsome & filthy smells, and Certainly the greatness of this sin is notably expressed, in that it is called corrupt speech,
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for that shewes it is extreamly wicked, and sinfull, the holy Ghost commonlie vseth that manner of speaking, to set out the exceeding greatnesse & foulnes of sin,
for that shows it is extremely wicked, and sinful, the holy Ghost commonly uses that manner of speaking, to Set out the exceeding greatness & foulness of since,
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that they corrupted all, &c. signifying that all were exceedingly wicked, therfore filthie speaking being rotten and corrupt speech, we may conclude that it is most wicked & abhominable,
that they corrupted all, etc. signifying that all were exceedingly wicked, Therefore filthy speaking being rotten and corrupt speech, we may conclude that it is most wicked & abominable,
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and too many there be, that are delighted in ribald and filthie speaking, yea, they make it their repast and recreation, to vtter wanton speeches, to tell filthy tales,
and too many there be, that Are delighted in ribald and filthy speaking, yea, they make it their repast and recreation, to utter wanton Speeches, to tell filthy tales,
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and consider the greatnesse of it, and if wee desire to bee freed from it, consider wee the meanes that serue to that purpose, the speciall meanes tending to the mortifying of this sinne, are in effect the same with those, that serue for the mortifying of cursed speaking, as,
and Consider the greatness of it, and if we desire to be freed from it, Consider we the means that serve to that purpose, the special means tending to the mortifying of this sin, Are in Effect the same with those, that serve for the mortifying of cursed speaking, as,
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if the heart be vncleane the tongue will be filthie, as a stinking breath argues rotten lungs and filthie inwards, so filthie rotten speech discouers a corrupt,
if the heart be unclean the tongue will be filthy, as a stinking breath argues rotten lungs and filthy inward, so filthy rotten speech discovers a corrupt,
Now to stirre vs vp to a carefull vse of these meanes, besides the greatnesse of this sinne (which no doubt is of waight to as many as feare God, to make conscience of so great a sinne) consider we what our Sauiour saith, Matth. 12.36.
Now to stir us up to a careful use of these means, beside the greatness of this sin (which no doubt is of weight to as many as Fear God, to make conscience of so great a sin) Consider we what our Saviour Says, Matthew 12.36.
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that of euery idle word that men shall speake, they shall giue account, at the day of iudgement, (that is) of euerie such word as brings no profit to men,
that of every idle word that men shall speak, they shall give account, At the day of judgement, (that is) of every such word as brings no profit to men,
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nor others, shall not be able to stand before the iudge of all the world at the daie of iudgement, where shall the filthie speaker, whose words haue offended God,
nor Others, shall not be able to stand before the judge of all the world At the day of judgement, where shall the filthy speaker, whose words have offended God,
and be stirred vp in the feare of God, to vse all good meanes that heereafter thou mayest be enabled through Gods blessing, vpon the meanes to put away from thee all immodest, rotten, and filthie speaking.
and be stirred up in the Fear of God, to use all good means that hereafter thou Mayest be enabled through God's blessing, upon the means to put away from thee all immodest, rotten, and filthy speaking.
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Now in that this sinne of filthie speaking, or the speaking of filthinesse is a great sin, we may hence gather without question, the acting of filthinesse is much more a sin,
Now in that this sin of filthy speaking, or the speaking of filthiness is a great since, we may hence gather without question, the acting of filthiness is much more a since,
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if to speake filthily bee a great sinne, then doubtlesse, farre greater sinne is it to acte filthinesse, to represent and set it out, not onelie by speech,
if to speak filthily be a great sin, then doubtless, Far greater sin is it to act filthiness, to represent and Set it out, not only by speech,
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but representations of the vices, and filthie sinnes of men in the world by speech and gesture? and therefore much are they to bee condemned, who make or tend to make their children stage-plaiers,
but representations of the vices, and filthy Sins of men in the world by speech and gesture? and Therefore much Are they to be condemned, who make or tend to make their children stageplayers,
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and therefore we find them added by the Apostle, Ephes. 4.29. Let no corrupt communication proceed out of your mouth, the point hence offered is this.
and Therefore we find them added by the Apostle, Ephesians 4.29. Let no corrupt communication proceed out of your Mouth, the point hence offered is this.
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That if filthinesse be conceiued in the heart, yet wee are not to suffer it to breake out of our mouthes, we are indeed as much as is possible to keepe our hearts free from all vncleane conceits,
That if filthiness be conceived in the heart, yet we Are not to suffer it to break out of our mouths, we Are indeed as much as is possible to keep our hearts free from all unclean conceits,
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but to vtter that conceiued ill, is a further degree of sinne, much therfore are they to blame, who belch out what filthinesse soeuer comes in their minde,
but to utter that conceived ill, is a further degree of sin, much Therefore Are they to blame, who belch out what filthiness soever comes in their mind,
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therfore think on it, and remember the hurt that comes by filthy speaking, both to thy selfe and others, a filthy word is no sooner out of the mouth but it sends a stinke backe againe to thine owne heart,
Therefore think on it, and Remember the hurt that comes by filthy speaking, both to thy self and Others, a filthy word is no sooner out of the Mouth but it sends a stink back again to thine own heart,
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In this verse our Apostle addes the third outward sinne, that is to be put away (namely) Lying ) and then hauing ended his enumeration of the sinnes that are to bee put away, he goes one to presse his exhortation by waight of reason in the words following:
In this verse our Apostle adds the third outward sin, that is to be put away (namely) Lying) and then having ended his enumeration of the Sins that Are to be put away, he Goes one to press his exhortation by weight of reason in the words following:
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Now touching this sinne of Lying, I will 1 First, shew what it is, and the greatnesse of it, with examination touching the same. 2 And secondly, the meanes that are to be vsed for the mortification of it. 3 And then come to some generall doctrine.
Now touching this sin of Lying, I will 1 First, show what it is, and the greatness of it, with examination touching the same. 2 And secondly, the means that Are to be used for the mortification of it. 3 And then come to Some general Doctrine.
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for there be three things that concurre in the making of a lie. 1 First, that the thing spoken befalse, and an vntruth, that is the very matter of euery lye. 2 Secondly, that hee that speakes it knowe it to bee false,
for there be three things that concur in the making of a lie. 1 First, that the thing spoken befalse, and an untruth, that is the very matter of every lie. 2 Secondly, that he that speaks it know it to be false,
And these three things euer meet together in a lie, and so a lie is a voluntary speaking of that a man knowes to be false with a minde, and purpose to deceiue;
And these three things ever meet together in a lie, and so a lie is a voluntary speaking of that a man knows to be false with a mind, and purpose to deceive;
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yea sometimes a thing supposed, or fained may be vttered, and yet no lie, as it is in the Parables of holy Scripture, as that Iudg. 9.8. of the trees conferring together;
yea sometime a thing supposed, or feigned may be uttered, and yet no lie, as it is in the Parables of holy Scripture, as that Judges 9.8. of the trees conferring together;
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and feare, to keepe their children from it, and this may bee done without fault; for a lie is speaking of that is false, and contrarie to the truth willingly,
and Fear, to keep their children from it, and this may be done without fault; for a lie is speaking of that is false, and contrary to the truth willingly,
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Secondly, lying cannot be a sinne of ignorance, but of an higher nature, euen of presumption, he that lyeth sinns not vpon meere ignorance (of which nature many other sinnes are) but against his knowledge,
Secondly, lying cannot be a sin of ignorance, but of an higher nature, even of presumption, he that lies Sins not upon mere ignorance (of which nature many other Sins Are) but against his knowledge,
what more common with men in buying, and selling, and trading together then the sinne of lying? I feare me the most of our hearts will tell vs, wee haue many times this way faulted, haue wee not many times said, in selling of our commodities it is good,
what more Common with men in buying, and selling, and trading together then the sin of lying? I Fear me the most of our hearts will tell us, we have many times this Way faulted, have we not many times said, in selling of our commodities it is good,
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when it did not? or that he was not in such a place, when he knew to the contrarie? and what more common with seruants then to doe as Gehazi the seruant of Elisha did, 2. King. 5.25.
when it did not? or that he was not in such a place, when he knew to the contrary? and what more Common with Servants then to do as Gehazi the servant of Elisha did, 2. King. 5.25.
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and then to seeke to the Deuill for a medicine, no doubt I might yet instance in many other particulars, our owne hearts will tell vs, that amongst many other sinnes wee are guilty also of this sinne of lying,
and then to seek to the devil for a medicine, no doubt I might yet instance in many other particulars, our own hearts will tell us, that among many other Sins we Are guilty also of this sin of lying,
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if thou giue so much way to thine own corruption, as to speake the truth guilefully, thou wilt in the end not sticke to vtter flat lies, and palpable vntruthes.
if thou give so much Way to thine own corruption, as to speak the truth guilefully, thou wilt in the end not stick to utter flat lies, and palpable untruths.
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but in all others it is made a note of a godlie man, Prou. 13.5. That he hates lying words, as well in others, as he forbeares to speake them himselfe;
but in all Others it is made a note of a godly man, Prou. 13.5. That he hates lying words, as well in Others, as he forbears to speak them himself;
Now to stirre vs vp to a carefull vse of these meanes, and to make conscience to put away from vs this sinne of lying (besides this, that the reward of a liar is not to bee beleeued when he speakes the truth, common experience shewes it, that one being once found in a lie is hardlie after that beleeued) besides this, consider wee these things.
Now to stir us up to a careful use of these means, and to make conscience to put away from us this sin of lying (beside this, that the reward of a liar is not to be believed when he speaks the truth, Common experience shows it, that one being once found in a lie is hardly After that believed) beside this, Consider we these things.
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Secondly, euery liar in respect of his lying is a loathfull person, yea abominable in the sight of God, the Text is plaine: Prou. 6.16.17. Prou. 12.22. The lying lips are an abomination to the Lord.
Secondly, every liar in respect of his lying is a loathfull person, yea abominable in the sighed of God, the Text is plain: Prou. 6.16.17. Prou. 12.22. The lying lips Are an abomination to the Lord.
if we would not be odious and abominable in Gods sight, and if wee would not make our selues liable to most greeuous punishment in the bottomlesse pit of Hell, with such as are most abominable;
if we would not be odious and abominable in God's sighed, and if we would not make our selves liable to most grievous punishment in the bottomless pit of Hell, with such as Are most abominable;
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or guile, and let vs hate lying, both in our selues, and in others, and let our hearts bee taken vp with a feare of God in his holie Commandement that forbids this sinne of lying.
or guile, and let us hate lying, both in our selves, and in Others, and let our hearts be taken up with a Fear of God in his holy Commandment that forbids this sin of lying.
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That all kind of lying is euill, and to bee auoided, and thus the Apostle speakes, Ephes. 4.25. Cast off lying, and speake truth euery man vnto his neighbour:
That all kind of lying is evil, and to be avoided, and thus the Apostle speaks, Ephesians 4.25. Cast off lying, and speak truth every man unto his neighbour:
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yet in this case a man is not to lie to set him at libertie: the rule of the Apostle Rom. 3.8. stands firme, euill (that is) that which in it owne nature is euill, may neuer be done, what good soeuer may come on it.
yet in this case a man is not to lie to Set him At liberty: the Rule of the Apostle Rom. 3.8. Stands firm, evil (that is) that which in it own nature is evil, may never be done, what good soever may come on it.
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Some may further say, of two euils the lesse is to bee chosen, now it may so fall out that a lie may be a lesse euil then that which will follow on the telling of it:
some may further say, of two evils the less is to be chosen, now it may so fallen out that a lie may be a less evil then that which will follow on the telling of it:
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That for one Christian to lie to another, is most odious, for beleeuers and professours of the same faith, to lie one to another, that is a great and greeuous sinne,
That for one Christian to lie to Another, is most odious, for believers and professors of the same faith, to lie one to Another, that is a great and grievous sin,
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neither will it stand good in the sight of God to escape a greater sinne by doing a lesse, there is no such necessitie that a man should commit sin, hee ought rather to choose to die then to sinne, that fact of Lot which was of this nature, Gen. 19.8 in offering his two daughters to be abused by the filthy Sodomites, though it were for the auoiding of a greater euill,
neither will it stand good in the sighed of God to escape a greater sin by doing a less, there is no such necessity that a man should commit since, he ought rather to choose to die then to sin, that fact of Lot which was of this nature, Gen. 19.8 in offering his two daughters to be abused by the filthy Sodomites, though it were for the avoiding of a greater evil,
as Augustine saith, the fall of the stronger must be a warning to the weaker. Oh, but the Midwiues of Aegypt saued the male children aliue, Exod. 1.19. and Rahab saued the spies, Iosh. 2.5. by lying, and they are commended for so doing.
as Augustine Says, the fallen of the Stronger must be a warning to the Weaker. O, but the Midwives of Egypt saved the male children alive, Exod 1.19. and Rahab saved the spies, Joshua 2.5. by lying, and they Are commended for so doing.
it remaines then still a truth, that all kind of lying is euill, and to bee put away from vs. I might bend the force of this doctrine against our aduersaries the Papists, who teach, that euery kind of lie vsed in an oath is mortall sinne,
it remains then still a truth, that all kind of lying is evil, and to be put away from us I might bend the force of this Doctrine against our Adversaries the Papists, who teach, that every kind of lie used in an oath is Mortal sin,
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and not contrarie to it, and especially I might stand heere to shew the wickednesse of that new tricke of Equiuocation, whereby the Iesuites thinke it lawfull to delude our Magistrates beeing examined by them, with their ambiguous,
and not contrary to it, and especially I might stand Here to show the wickedness of that new trick of Equivocation, whereby the Iesuites think it lawful to delude our Magistrates being examined by them, with their ambiguous,
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& indeed lying answer, and such a tricke also that vnreasonable sect of the familie of loue hath taken vp, they vse so to winde away with obscure and intricate termes when they are examined, that their heresie can hardly be found out by their confession,
& indeed lying answer, and such a trick also that unreasonable sect of the family of love hath taken up, they use so to wind away with Obscure and intricate terms when they Are examined, that their heresy can hardly be found out by their Confessi,
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and comes easily in, that is gotten by lying, but alas, what sweetnesse, or what comfort can there bee in that gaine that brings Gods curse with it, will thy gain (if it were) the gaining of the whole world, be able to counteruaile the high displeasure of God,
and comes Easily in, that is got by lying, but alas, what sweetness, or what Comfort can there be in that gain that brings God's curse with it, will thy gain (if it were) the gaining of the Whole world, be able to countervail the high displeasure of God,
least thou shouldest die, thou both liest and diest too, for while thou wouldest shunne one kinde of death which thou mayst deferre, but canst not take away;
lest thou Shouldst die, thou both liest and Dies too, for while thou Wouldst shun one kind of death which thou Mayest defer, but Canst not take away;
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and that this is the purpose of the Apostle, to teach this poynt by this addition, is cleare by his exhortation, Ephes. 4.25. where hee saith, cast off lying, and doth not onely amplifie that by the contrary, speake euery man truth, but hee addes further, that heere though he doth indifferent terms, vnto his neighbour, and this we find added by the Lord himselfe, speaking by his Prophet, Zecha. 8.16.
and that this is the purpose of the Apostle, to teach this point by this addition, is clear by his exhortation, Ephesians 4.25. where he Says, cast off lying, and does not only amplify that by the contrary, speak every man truth, but he adds further, that Here though he does indifferent terms, unto his neighbour, and this we find added by the Lord himself, speaking by his Prophet, Zecheriah. 8.16.
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The first is this, whether it be lawfull to lie to an Infidell, or to one not professing the same truth with vs. Answer, no, it is not lawfull, it is not any respect either of person or profession that can qualifie a lie to make it lawfull.
The First is this, whither it be lawful to lie to an Infidel, or to one not professing the same truth with us Answer, no, it is not lawful, it is not any respect either of person or profession that can qualify a lie to make it lawful.
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as binding them more strictly to speake truth one to another, but it will not follow that heereby they haue liberty to lie to others, no, to lie is euill,
as binding them more strictly to speak truth one to Another, but it will not follow that hereby they have liberty to lie to Others, no, to lie is evil,
and sinfull to whomsoeuer it bee, but to lie to our brethren, professours of the same trueth, with vs, being members of the same bodie, is more greeuous then to lie to others, that is the meaning of the Apostle,
and sinful to whomsoever it be, but to lie to our brothers, professors of the same truth, with us, being members of the same body, is more grievous then to lie to Others, that is the meaning of the Apostle,
because no man ought to bring infamie vpon himselfe, that is a greater sinne, then to bring infamie on others, as any crime a man commits against himselfe is more hainous then the same crime against another.
Because no man ought to bring infamy upon himself, that is a greater sin, then to bring infamy on Others, as any crime a man commits against himself is more heinous then the same crime against Another.
Now for vse of this doctrine deliuered, is it so, that for Christians, beleeuers and professours of the same truth, to lie one to another is a great sinne, then farre be it from euery one of vs to vse deceit and lying one to another, we hold our selues to be true beleeuers,
Now for use of this Doctrine Delivered, is it so, that for Christians, believers and professors of the same truth, to lie one to Another is a great sin, then Far be it from every one of us to use deceit and lying one to Another, we hold our selves to be true believers,
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Our Apostle hauing ended his enumeration of the sins that are to be put away, in these words he goes on to presse his former exhortation, tending to mortification,
Our Apostle having ended his enumeration of the Sins that Are to be put away, in these words he Goes on to press his former exhortation, tending to mortification,
and hee doth heere further vrge the beleeuing Colossians to mortifie, and to put away cleane out of sight the sinnes before named, by an argument taken from their regeneration, begunne, that seeing regeneration, was begunne in them, they should goe on in the same,
and he does Here further urge the believing colossians to mortify, and to put away clean out of sighed the Sins before nam, by an argument taken from their regeneration, begun, that seeing regeneration, was begun in them, they should go on in the same,
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Come we to the words of this verse, wherein is expressed the first part of regeneration or sanctification (seeing that ye haue put off) the originall worde is NONLATINALPHABET hauing put off, signifying that the beleeuing Colossians, had already begunne to put off the olde man,
Come we to the words of this verse, wherein is expressed the First part of regeneration or sanctification (seeing that you have put off) the original word is having put off, signifying that the believing colossians, had already begun to put off the old man,
and this phrase or forme of speech (put off) is metaphoricall, it is borrowed from vncloathing the bodie, from stripping off the apparell, to signifie the manner of putting away,
and this phrase or Form of speech (put off) is metaphorical, it is borrowed from unclothing the body, from stripping off the apparel, to signify the manner of putting away,
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and by the olde man in this place, wee are to vnderstand the corruption of nature deriued from our first Parents, which all of vs haue drawen from Adam, by naturall generation, it is vsuall in Scripture to set out this corruption vnder the name of the olde man,
and by the old man in this place, we Are to understand the corruption of nature derived from our First Parents, which all of us have drawn from Adam, by natural generation, it is usual in Scripture to Set out this corruption under the name of the old man,
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as anie facultie or ability of the soule or body of man, and then giuing to it, that Epithite (olde) because it is as olde euen as Adam himselfe since his fall,
as any faculty or ability of the soul or body of man, and then giving to it, that Epithet (old) Because it is as old even as Adam himself since his fallen,
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and sucked out off his loines, and because it is in vs before the newe man, wee haue it in vs from our conception and birth, wee receiue the new man afterward from Christ (with his workes) that is, with manifolde actuall transgressions proceeding from that corruption both in heart and life,
and sucked out off his loins, and Because it is in us before the new man, we have it in us from our conception and birth, we receive the new man afterwards from christ (with his works) that is, with manifold actual transgressions proceeding from that corruption both in heart and life,
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and parts of your bodies, deriued from the loines of your first Parents by naturall generation, with manifold actuall transgressions, issuing and proceeding from them.
and parts of your bodies, derived from the loins of your First Parents by natural generation, with manifold actual transgressions, issuing and proceeding from them.
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so soone as they begin by faith to be vnited to Christ, and to applie to themselues Christ crucified, they are partakers of that power of Christ, that sustained Christ on the crosse,
so soon as they begin by faith to be united to christ, and to apply to themselves christ Crucified, they Are partakers of that power of christ, that sustained christ on the cross,
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and power of their foules which continued in them till death, though not imputed vnto them, these two things well conceiued helpe much to the true vnderstanding of the text.
and power of their fowls which continued in them till death, though not imputed unto them, these two things well conceived help much to the true understanding of the text.
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or sanctification, begunne to vrge the beleeuing Colossians to put away wrath, anger maliciousnesse, and other sinnes before reckned vp, that seeing they had already begunne to put away the corruption of nature with the fruits of it, they should still goe on:
or sanctification, begun to urge the believing colossians to put away wrath, anger maliciousness, and other Sins before reckoned up, that seeing they had already begun to put away the corruption of nature with the fruits of it, they should still go on:
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yea, to feel the power of the spirit daily subduing pride, selfe-loue, vaine-glorie, enuy, couetousnesse, with a number of such like euill affections, that are deepely rooted in our nature, it is the exhortation of the Apostle, 2. Corinth. 7.1. that wee cleanse our selues from all filthinesse of the flesh and spirit, and grow vp vnto full holinesse, in the feare of God:
yea, to feel the power of the Spirit daily subduing pride, Self-love, vainglory, envy, covetousness, with a number of such like evil affections, that Are deeply rooted in our nature, it is the exhortation of the Apostle, 2. Corinth. 7.1. that we cleanse our selves from all filthiness of the Flesh and Spirit, and grow up unto full holiness, in the Fear of God:
it is a point no doubt well knowen to vs in speculation, that we are to goe on from one degree of sanctification to another, from one measure of grace to another,
it is a point no doubt well known to us in speculation, that we Are to go on from one degree of sanctification to Another, from one measure of grace to Another,
Yet we haue need to bee put in minde of it, and to bee stirred vp to the practise of it, to that end consider we thus much, that if grace grow not in vs, and if wee goe not on from one measure of grace to another, certainely grace is not yet truely wrought in vs.
Yet we have need to be put in mind of it, and to be stirred up to the practice of it, to that end Consider we thus much, that if grace grow not in us, and if we go not on from one measure of grace to Another, Certainly grace is not yet truly wrought in us
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but labour to goe on in holinesse, expressing the same in these words, the Lord hath prepared for vs to walke in, it will be a comfort to vs in this life,
but labour to go on in holiness, expressing the same in these words, the Lord hath prepared for us to walk in, it will be a Comfort to us in this life,
Come we to the words themselues, and therein first obserue that phrase and forme of speech (put off) wherein the Apostle sets downe the manner of abolishing the corruption of nature, that it is after the manner of vncloathing the body, wee had the same forme of speech, chap. 2.11.
Come we to the words themselves, and therein First observe that phrase and Form of speech (put off) wherein the Apostle sets down the manner of abolishing the corruption of nature, that it is After the manner of unclothing the body, we had the same Form of speech, chap. 2.11.
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and vse made of it, only heere take notice of one thing further from this manner of speaking, in that the corruption of nature, is as a garment in wrapping the soule as the apparell doth the body.
and use made of it, only Here take notice of one thing further from this manner of speaking, in that the corruption of nature, is as a garment in wrapping the soul as the apparel does the body.
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We are giuen to vnderstand that men vnregenerate, and as yet in their naturall corruption, are most odious and filthie persons in the sight of God, they appeare before him, in the vesture of filthinesse and corruption, vnregenerate persons though their bodyes bee clad in silkes and veluets,
We Are given to understand that men unregenerate, and as yet in their natural corruption, Are most odious and filthy Persons in the sighed of God, they appear before him, in the vesture of filthiness and corruption, unregenerate Persons though their bodies be clad in silks and velvets,
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and cloth of golde, yet in their soules, there is nothing to bee seene but most loathfull filthinesse, they are such as the Lord speakes of, Ezechiel, 16.6. polluted in their owne blood, and no Lazer, though as full of sores as Iob 2.7.
and cloth of gold, yet in their Souls, there is nothing to be seen but most loathfull filthiness, they Are such as the Lord speaks of, Ezechiel, 16.6. polluted in their own blood, and no Lazar, though as full of sores as Job 2.7.
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And this ought to stirre vs vppe to consider, and to examine in what state wee stand, whether yet our soules be clothed in the lether coate of Adam, as Luther speakes, in the leprous and mortall garment of naturall corruption,
And this ought to stir us up to Consider, and to examine in what state we stand, whither yet our Souls be clothed in the leather coat of Adam, as Luther speaks, in the leprous and Mortal garment of natural corruption,
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or no, if our soules be yet clad in the filthy rags of nature, certainely, in respect of that, wee are most odious in the sight of God, howsoeuer our bodies are tricked and trimmed,
or no, if our Souls be yet clad in the filthy rags of nature, Certainly, in respect of that, we Are most odious in the sighed of God, howsoever our bodies Are tricked and trimmed,
If we were to come into the presence of an earthly Prince, or some great man, we would doe as Ioseph did, Gen. 41.14. when hee was to goe before Pharoh, put of our old cloathes;
If we were to come into the presence of an earthly Prince, or Some great man, we would do as Ioseph did, Gen. 41.14. when he was to go before Pharaoh, put of our old clothes;
and shal we be so carefull in respect of the cloathing of our bodies, and bee altogether carelesse in respect of the vesture of our soules? Shall wee approach neere the glorious presence of God in our olde rotten ragges of nature? In our naturall blindnesse of minde,
and shall we be so careful in respect of the clothing of our bodies, and be altogether careless in respect of the vesture of our Souls? Shall we approach near the glorious presence of God in our old rotten rags of nature? In our natural blindness of mind,
and not haue a word to answer, and we shall heare that heauy doome, Binde him hand and foote, take him away, cast him into vtter darkenesse, for assuredly the Lord will be glorified in all that come neere him, Leuit. 10.3.
and not have a word to answer, and we shall hear that heavy doom, Bind him hand and foot, take him away, cast him into utter darkness, for assuredly the Lord will be glorified in all that come near him, Levites 10.3.
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now hence I might stand to shew the extention, and greatnesse of the corruption of nature, that it is extended and spread ouer all the powers of the soule,
now hence I might stand to show the extension, and greatness of the corruption of nature, that it is extended and spread over all the Powers of the soul,
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as tough, and strong as an olde man, let vs take heede wee suffer it not to growe to a greater strength in vs, for then a thousand to one wee shall neuer be able to ouercome it,
as tough, and strong as an old man, let us take heed we suffer it not to grow to a greater strength in us, for then a thousand to one we shall never be able to overcome it,
if thou vse not the meanes to put off thy naturall blindnesse of minde, but still continue in it, thy minde will become more vncapable of any good instruction:
if thou use not the means to put off thy natural blindness of mind, but still continue in it, thy mind will become more uncapable of any good instruction:
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and is it not so in the naturall hardnesse of the heart? Is not that much increased by continuance in the same, by the suggestion of Satan, by ill counsell, ill company, by custome of sinne,
and is it not so in the natural hardness of the heart? Is not that much increased by Continuance in the same, by the suggestion of Satan, by ill counsel, ill company, by custom of sin,
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and takest part with thine own corruption, thy greatest enemies, and dost fortifie them against thy selfe, a thousand to one, to the vtter ouerthrow of thine owne soule.
and Takest part with thine own corruption, thy greatest enemies, and dost fortify them against thy self, a thousand to one, to the utter overthrow of thine own soul.
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We finde heere further added that the beleeuing Colossians had begunne to put off, together with the olde man, his workes, (that is) their manifold actuall sinnes issuing out from their naturall corruption.
We find Here further added that the believing colossians had begun to put off, together with the old man, his works, (that is) their manifold actual Sins issuing out from their natural corruption.
whether actual sinne haue a positiue nature and being, or no? But that point is more fit for the Schooles, onely know we thus much, that actuall sinne hath not a being as a creature,
whither actual sin have a positive nature and being, or no? But that point is more fit for the Schools, only know we thus much, that actual sin hath not a being as a creature,
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Againe, in that the Apostle cals actuall sinnes, (workes of the old man) occasion is giuen to shew, that actuall sinne is a worke not proceeding from God as it is euill,
Again, in that the Apostle calls actual Sins, (works of the old man) occasion is given to show, that actual sin is a work not proceeding from God as it is evil,
and haue our being, but the euilnesse of that motion, by disposing, and applying of it otherwise then wee ought, is from the corruption that is in vs, stird vp by the Deuill, I will not further stand vpon these points.
and have our being, but the evilness of that motion, by disposing, and applying of it otherwise then we ought, is from the corruption that is in us, stirred up by the devil, I will not further stand upon these points.
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and the abolishment of the fruits of that corruption (namely) actuall sinnes issuing out from thence are vndeuided companions, they euer go together, Ephes. 4.22.
and the abolishment of the fruits of that corruption (namely) actual Sins issuing out from thence Are undivided Sodales, they ever go together, Ephesians 4.22.
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and hath receiued a deadly blow, when it breakes not out into those actuall sinnes it was wont in former times, thou hauing still, strength, abilility, oportunity,
and hath received a deadly blow, when it breaks not out into those actual Sins it was wont in former times, thou having still, strength, abilility, opportunity,
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and like a bungler about sinne, and as the Apostle saith, Rom. 7.15. Dost not allow but hate that thou doest, but on the contraries, if the workes of the olde man bee found in thee, those manifest workes the Apostle reckons vp, Gal. 5.19. Adulterie. Fornication. Ʋncleanenesse. Wantonnesse, &c. or the like, if there be as the Apostle heere speakes.
and like a bungler about sin, and as the Apostle Says, Rom. 7.15. Dost not allow but hate that thou dost, but on the contraries, if the works of the old man be found in thee, those manifest works the Apostle reckons up, Gal. 5.19. Adultery. Fornication. Ʋncleanenesse. Wantonness, etc. or the like, if there be as the Apostle Here speaks.
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The vnderstanding of the former words, will leade vs to the meaning of these, for heere the Apostle doth still continue his Metaphoricall speech begun in the verse before, (Put on) this phrase is taken from cloathing the bodie, from putting on of a garment,
The understanding of the former words, will lead us to the meaning of these, for Here the Apostle does still continue his Metaphorical speech begun in the verse before, (Put on) this phrase is taken from clothing the body, from putting on of a garment,
and as neerely to apply him to themselues as a garment (by the new man) we are to vnderstand that which is contrary to the old man (namely) the image of God renewed in true beleeuers,
and as nearly to apply him to themselves as a garment (by the new man) we Are to understand that which is contrary to the old man (namely) the image of God renewed in true believers,
as the Apostle heere expounds himselfe in the words following, (which is renewed) (that is) that new qualitie of inherent holinesse that is wrought by the Spirit of Christ in all his members, which is therefore called, 1 First, by the name of man because it also reacheth as farre as any power,
as the Apostle Here expounds himself in the words following, (which is renewed) (that is) that new quality of inherent holiness that is wrought by the Spirit of christ in all his members, which is Therefore called, 1 First, by the name of man Because it also reaches as Far as any power,
the Papists would force out of this text, that the iustice, or righteousnesse by which we stand iust in the sight of God, is a very quality and forme, inherent in the soule adorning the same,
the Papists would force out of this text, that the Justice, or righteousness by which we stand just in the sighed of God, is a very quality and Form, inherent in the soul adorning the same,
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or men, but onely speakes of regeneration, or sanctification, setting that out in the parts of it, his speech driues not at all to iustification, it seemes they are driuen to hard shifts when they seek to wrest this,
or men, but only speaks of regeneration, or sanctification, setting that out in the parts of it, his speech drives not At all to justification, it seems they Are driven to hard shifts when they seek to wrest this,
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Obserue we heere that the Apostle speaking of the regeneration, or sanctification of the beleeuing Colossians, he sets it foorth in these 2. branches. 1 A putting off the old man. 2 And a putting on of the new.
Observe we Here that the Apostle speaking of the regeneration, or sanctification of the believing colossians, he sets it forth in these 2. branches. 1 A putting off the old man. 2 And a putting on of the new.
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Happily some will say, this is a needlesse exhortation, for if the corruption of nature bee truely mortifyed, that mortification is wrought by the spirit of God,
Happily Some will say, this is a needless exhortation, for if the corruption of nature be truly mortified, that mortification is wrought by the Spirit of God,
Indeed it is true, if the spirit haue beene effectuall, to the putting off of the old man in any, he will also bee effectuall in him to the putting on of the new;
Indeed it is true, if the Spirit have been effectual, to the putting off of the old man in any, he will also be effectual in him to the putting on of the new;
yet some deceiue themselues in respect of putting off of the old man, they thinke the spirit of God hath beene effectual in them to the putting off of the old man,
yet Some deceive themselves in respect of putting off of the old man, they think the Spirit of God hath been effectual in them to the putting off of the old man,
or a wounding of thy naturall corruption, then looke thou finde in thee an answerable measure of holinesse, that is an infallible note that the spirit of God hath wrought in thee to the putting off of the old man,
or a wounding of thy natural corruption, then look thou find in thee an answerable measure of holiness, that is an infallible note that the Spirit of God hath wrought in thee to the putting off of the old man,
The next thing we are to marke is the phrase heere vsed by the Apostle (put on) whereby he doth intimate vnto vs that inherent holinesse wrought in true beleeuers, is as a godly garment or glorious ornament,
The next thing we Are to mark is the phrase Here used by the Apostle (put on) whereby he does intimate unto us that inherent holiness wrought in true believers, is as a godly garment or glorious ornament,
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That such as haue put on the new man, such as are clad with the habit of inherent holinesse are glorious in the sight of God, they are seene of him apparelled with that which is indeede gratious and pleasing in his sight,
That such as have put on the new man, such as Are clad with the habit of inherent holiness Are glorious in the sighed of God, they Are seen of him appareled with that which is indeed gracious and pleasing in his sighed,
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yet it is accepted of him in his sonne, & that they are thus glorious the Apostle Peter hath made it most plaine 1. Peter. 4, 14. hee there saith, that the spirit of glory resteth on them, how then should they not bee most glorious,
yet it is accepted of him in his son, & that they Are thus glorious the Apostle Peter hath made it most plain 1. Peter. 4, 14. he there Says, that the Spirit of glory rests on them, how then should they not be most glorious,
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and the Prophet Isay speaking of them saith, Isay 4.5. that vpon all the glory shall be a defence) and thus also the Lord himselfe speaks of his people, Isay 43.4. thou wast pretious in my sight and honourable.
and the Prophet Saiah speaking of them Says, Saiah 4.5. that upon all the glory shall be a defence) and thus also the Lord himself speaks of his people, Saiah 43.4. thou wast precious in my sighed and honourable.
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Now the consideration of this ought to stirre vs vp to a speciall care of inward holinesse, that our soules may be inuested with the new man, with the grace of sanctification, that so the eye of the Lord may bee pleased in looking on vs,
Now the consideration of this ought to stir us up to a special care of inward holiness, that our Souls may be invested with the new man, with the grace of sanctification, that so the eye of the Lord may be pleased in looking on us,
or any other externall thing, or common gift of God, that is, pleasing vnto him vnlesse it be sanctified, labour therefore for holinesse and sanctification, that giues an honour to all inferiour gifts,
or any other external thing, or Common gift of God, that is, pleasing unto him unless it be sanctified, labour Therefore for holiness and sanctification, that gives an honour to all inferior Gifts,
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and by that through Christ thou mayst appeare glorious, and most pleasing in the sight of the highest Maiesty, whom thou shouldest seeke to please aboue all the world. Note one thing further;
and by that through christ thou Mayest appear glorious, and most pleasing in the sighed of the highest Majesty, whom thou Shouldst seek to please above all the world. Note one thing further;
and hee taught others, yet was he a man vnsanctified, therefore deceiue not thy selfe, and remember that true sanctification is entire, euen of all the powers of the soule,
and he taught Others, yet was he a man unsanctified, Therefore deceive not thy self, and Remember that true sanctification is entire, even of all the Powers of the soul,
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Our Apostle hauing layd foorth the second part of regeneration, or sanctification begunne in this life, to bee a putting on of the new man in these words, hee goes on further to describe the new man,
Our Apostle having laid forth the second part of regeneration, or sanctification begun in this life, to be a putting on of the new man in these words, he Goes on further to describe the new man,
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In that part of the description of the new man that is expressed in the words of this verse, wee haue these things layd before vs: 1. First, the generall frame,
In that part of the description of the new man that is expressed in the words of this verse, we have these things laid before us: 1. First, the general frame,
and that is after the image of God, who is here set out to be the creator of him, wherin is also implied what kind of renouatiō it is, that it is a recreation, euen a new creation.
and that is After the image of God, who is Here Set out to be the creator of him, wherein is also implied what kind of renovation it is, that it is a recreation, even a new creation.
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Wee must stand a while to open the meaning of the words (which) that is, which new man (is renued) the Apostle heere speakes of the time present, signifying a continuall action as if hee had sayd, which is begunne to be renued,
we must stand a while to open the meaning of the words (which) that is, which new man (is renewed) the Apostle Here speaks of the time present, signifying a continual actium as if he had said, which is begun to be renewed,
and is daily more and more renued, now the word both the originall, and the English word (renued) signifie (as we know) to make a thing new againe, to restore a thing antiquated and deformed to the ancient forme,
and is daily more and more renewed, now the word both the original, and the English word (renewed) signify (as we know) to make a thing new again, to restore a thing antiquated and deformed to the ancient Form,
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and so his meaning is, which new man is restored to his ancient forme, and beauty which he had in the state of innocency before the fall (in knowledge) or into knowledge, the word heere translated (knowledge) doth properly signifie acknowledgement,
and so his meaning is, which new man is restored to his ancient Form, and beauty which he had in the state of innocency before the fallen (in knowledge) or into knowledge, the word Here translated (knowledge) does properly signify acknowledgement,
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and for the better vnderstanding of these words, wee must know that the image of God in man generally taken, is a conformity or likenesse of man to God,
and for the better understanding of these words, we must know that the image of God in man generally taken, is a conformity or likeness of man to God,
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as Moses brings in the Lord speaking. Gen. 1.26. Let vs make man in our image according to our likenesse) and conformity, or likenesse to God stands in two things.
as Moses brings in the Lord speaking. Gen. 1.26. Let us make man in our image according to our likeness) and conformity, or likeness to God Stands in two things.
and true holinesse, so then this is the meaning of the Apostle, that the new man is renued in such manner as is effectuall to a conformity or likenesse with God in holinesse (that created him) those words intimate thus much, that the new man is as a new creature of God,
and true holiness, so then this is the meaning of the Apostle, that the new man is renewed in such manner as is effectual to a conformity or likeness with God in holiness (that created him) those words intimate thus much, that the new man is as a new creature of God,
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and of that which is to bee knowne and acknowledged of euery true beleeuer, yea into a knowledge in such manner as is effectuall to a conformity or likenesse with God in holinesse, which new man the Lord hath framed in you as a new creature.
and of that which is to be known and acknowledged of every true believer, yea into a knowledge in such manner as is effectual to a conformity or likeness with God in holiness, which new man the Lord hath framed in you as a new creature.
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We are heere in the first place to marke, that the Apostle in describing the new man, saith hee is a man renued, a man made new againe giuing vs to vnderstand.
We Are Here in the First place to mark, that the Apostle in describing the new man, Says he is a man renewed, a man made new again giving us to understand.
that the Heathen came to know Gods eternall power and Godhead by consideration of the creatures, their vnderstanding did gather by the sight of the creatures, that there was a God,
that the Heathen Come to know God's Eternal power and Godhead by consideration of the creatures, their understanding did gather by the sighed of the creatures, that there was a God,
yet is it but a loathsome rotten carcasse, so it is in the image of God remaining in man, it is onely left as a monument of that image that once was in man,
yet is it but a loathsome rotten carcase, so it is in the image of God remaining in man, it is only left as a monument of that image that once was in man,
And let this be thought on, to this purpose, is it so that illumination, enlightning of the minde with true knowledge, is the first worke of the spirit, in such as are renued, certainely then where there is not knowledge of God,
And let this be Thought on, to this purpose, is it so that illumination, enlightening of the mind with true knowledge, is the First work of the Spirit, in such as Are renewed, Certainly then where there is not knowledge of God,
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and to saue vs, yet to leaue vs without excuse, and to condemne vs, do not thou think it will stand for a good plea at the day of iudgement, that thou neuer knewest letter, that which many ignorant persons now plead for themselues, to excuse their grosse and wilfull ignorance, that forsooth they are not booke-learned, will not then stand them in steed, no, no, thou hast knowledge enough within thee to leaue thee inexcusable, at the day of iudgement,
and to save us, yet to leave us without excuse, and to condemn us, do not thou think it will stand for a good plea At the day of judgement, that thou never Knewest Letter, that which many ignorant Persons now plead for themselves, to excuse their gross and wilful ignorance, that forsooth they Are not book-learned, will not then stand them in steed, no, no, thou hast knowledge enough within thee to leave thee inexcusable, At the day of judgement,
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and then to make thy damnation iust, the Lord will not then hold thee excused for thine ignorance, there is left in thee a light of nature sufficient to condemne thee,
and then to make thy damnation just, the Lord will not then hold thee excused for thine ignorance, there is left in thee a Light of nature sufficient to condemn thee,
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The next thing we are to marke is this, that the Apostle saith the new man is a man renued in knowledge, that the new man is a man restored to his auncient forme,
The next thing we Are to mark is this, that the Apostle Says the new man is a man renewed in knowledge, that the new man is a man restored to his ancient Form,
That the first thing wrought in such as are truly renued by the spirit of God, is illumination of mind, in renouation according to the image of God, the spirit of God doth first inlighten the mind,
That the First thing wrought in such as Are truly renewed by the Spirit of God, is illumination of mind, in renovation according to the image of God, the Spirit of God does First inlighten the mind,
and principally that they should be renued in their minds, be changed by the renuing of your mind, and so likewise Ephes. 4. hauing bidden the Ephesians cast off the old man, verse 23. hee saith, and bee renued in the spirit of your minds.
and principally that they should be renewed in their minds, be changed by the renewing of your mind, and so likewise Ephesians 4. having bidden the Ephesians cast off the old man, verse 23. he Says, and be renewed in the Spirit of your minds.
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And certainely, a man without knowledge, is euer a man without grace, I haue warrant from the Apostle so to speake, hee hath coupled them together, Ephes. 4.18.
And Certainly, a man without knowledge, is ever a man without grace, I have warrant from the Apostle so to speak, he hath coupled them together, Ephesians 4.18.
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strangers from the life of God, through the ignorance that is in them, ignorance makes men strangers from the life of God, ignorant persons haue no manner of spirituall life in them, let then the Papists magnifie ignorance as a mother of deuotion,
Strangers from the life of God, through the ignorance that is in them, ignorance makes men Strangers from the life of God, ignorant Persons have no manner of spiritual life in them, let then the Papists magnify ignorance as a mother of devotion,
but let vs know, that to be in ignorance, is a gracelesse condition, and let it cause as many as finde themselues in that state, to hasten out of it, it is a fearefull condition that ignorant persons are in, doest thou not yet know God,
but let us know, that to be in ignorance, is a graceless condition, and let it cause as many as find themselves in that state, to hasten out of it, it is a fearful condition that ignorant Persons Are in, dost thou not yet know God,
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and so vnder the wrath of God, and subiect to the curse of God, therefore if thou tender the good of thine owne soule, neuer rest till thou find thy selfe in some measure enlightned,
and so under the wrath of God, and Subject to the curse of God, Therefore if thou tender the good of thine own soul, never rest till thou find thy self in Some measure enlightened,
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We know in part, and this may serue to settle our mindes in regard of the manifold doubts and controuersies that are in the Church and may teach vs not to maruell,
We know in part, and this may serve to settle our minds in regard of the manifold doubts and controversies that Are in the Church and may teach us not to marvel,
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now the ende of special illumination, and of sanctified knowledge wrought by the Spirit of God, is the restauration of the will to some measure of liberty in good things,
now the end of special illumination, and of sanctified knowledge wrought by the Spirit of God, is the restauration of the will to Some measure of liberty in good things,
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Now happily some may demand, what I meane by true illumination and sanctified knowledge, are not all these truly enlightned, who haue knowledge of the word of God wrought in them by the spirit of God.
Now happily Some may demand, what I mean by true illumination and sanctified knowledge, Are not all these truly enlightened, who have knowledge of the word of God wrought in them by the Spirit of God.
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The other is speciall, and experimentall knowledge, and that is a particular acknowledgement, and perswasion of the truth of the whole word of God, a beleeuing knowledge,
The other is special, and experimental knowledge, and that is a particular acknowledgement, and persuasion of the truth of the Whole word of God, a believing knowledge,
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and that cannot bee disioined from good affections, it is not possible that any should in truth acknowledge that God is true in his word, merciful, bountifull,
and that cannot be disjoined from good affections, it is not possible that any should in truth acknowledge that God is true in his word, merciful, bountiful,
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and vnderstand the goodnesse of God, but taste, and feele the sweetnesse of his mercy. Illumination not sanctified may be in the reprobate, yea in the Deuill himselfe;
and understand the Goodness of God, but taste, and feel the sweetness of his mercy. Illumination not sanctified may be in the Reprobate, yea in the devil himself;
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therefore let vs labour for sanctified knowledge, and let vs pray to God that together with the knowledge of his will, he will giue vs the stength of his grace, that our illumination,
Therefore let us labour for sanctified knowledge, and let us pray to God that together with the knowledge of his will, he will give us the Strength of his grace, that our illumination,
euen to a conformity, and likenesse with God in holinesse, we may easily see what is the likenesse of God in man, wherein it consisteth (namely in conformity,
even to a conformity, and likeness with God in holiness, we may Easily see what is the likeness of God in man, wherein it Consisteth (namely in conformity,
and now since the fall are wrought in man, euen in such as are renewed by grace, this text together with that Ephes. 4.24. makes this a cleare point;
and now since the fallen Are wrought in man, even in such as Are renewed by grace, this text together with that Ephesians 4.24. makes this a clear point;
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I onely note it in a word, to shew the weakenesse of that argument of the Papists, which they vse to bring from Gods image in man, to prooue it lawfull to make an image of God.
I only note it in a word, to show the weakness of that argument of the Papists, which they use to bring from God's image in man, to prove it lawful to make an image of God.
if we desire to see a liuely image of Christ, and to see it to our comfort, let vs then looke on him in the preaching of the Gospell, and administation of the Sacraments:
if we desire to see a lively image of christ, and to see it to our Comfort, let us then look on him in the preaching of the Gospel, and administration of the Sacraments:
as children that most resemble their Father, are most deare to the Father, it is the greatest ioy and pleasure that a man can haue in any worldly thing to behold his owne image in his childe,
as children that most resemble their Father, Are most deer to the Father, it is the greatest joy and pleasure that a man can have in any worldly thing to behold his own image in his child,
as farre as God excels dust, and earth, sinne, and corruption. And hence it is, that Abraham is called the friend of God, Iam 2.23. The Lord was delighted with him, as one familiar friend is with another;
as Far as God excels dust, and earth, sin, and corruption. And hence it is, that Abraham is called the friend of God, Iam 2.23. The Lord was delighted with him, as one familiar friend is with Another;
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Againe, for a second vse of this point, is it so that such as are most renewed in true holinesse are most like to God, then certainely it must needes bee a thinge most displeasing to the Lord, to doe them violence, to offer them any indignity,
Again, for a second use of this point, is it so that such as Are most renewed in true holiness Are most like to God, then Certainly it must needs be a thing most displeasing to the Lord, to do them violence, to offer them any indignity,
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but to abuse them, in whom there is a liuely and large impression of it, in whom a man may discerne euident tokens of Gods image renewed, that is without question, a greeuous sinne,
but to abuse them, in whom there is a lively and large impression of it, in whom a man may discern evident tokens of God's image renewed, that is without question, a grievous sin,
and if one offer violence to an Idolatrous image of Christ, yea of the Virgin Mary, or any other Saint among the Papists, hee exposeth himselfe to danger of death,
and if one offer violence to an Idolatrous image of christ, yea of the Virgae Marry, or any other Saint among the Papists, he exposeth himself to danger of death,
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and will the Lord suffer the wrong done to his Image appearing in his children to escape vnpunished? No certainely it cannot bee, the Lord will one day punish such impietie most seuerely,
and will the Lord suffer the wrong done to his Image appearing in his children to escape unpunished? No Certainly it cannot be, the Lord will one day Punish such impiety most severely,
And will the Lord so long endure so tender a part as it were the apple of his eye to bee touched and wronged? No, no, assure thy selfe hee will not long suffer himselfe to be touched in that which is so tender,
And will the Lord so long endure so tender a part as it were the apple of his eye to be touched and wronged? No, no, assure thy self he will not long suffer himself to be touched in that which is so tender,
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and precious to him, and thou shalt not long escape his punishing hand, thinke on it whosoeuer thou art that dost any way abuse such as are renewed in holinesse according to Gods image, and repent of that sinne.
and precious to him, and thou shalt not long escape his punishing hand, think on it whosoever thou art that dost any Way abuse such as Are renewed in holiness according to God's image, and Repent of that sin.
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Yea, let vs euery one learne to esteeme highly of them that are renewed according to the image of God, let vs hold them most deare to vs, that are most deare and precious in the sight of God;
Yea, let us every one Learn to esteem highly of them that Are renewed according to the image of God, let us hold them most deer to us, that Are most deer and precious in the sighed of God;
and of illumination, but indeed they are puffed vp with a spirit of giddinesse, and are deluded by the Deuill, this their conceit cannot stand with the truth of this text, that the new man is created of God,
and of illumination, but indeed they Are puffed up with a Spirit of giddiness, and Are deluded by the devil, this their conceit cannot stand with the truth of this text, that the new man is created of God,
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to make this plaine by that which is better knowne, wee know there is strength in many creatures in men, in bruite beasts, I might adde also in Deuils;
to make this plain by that which is better known, we know there is strength in many creatures in men, in bruit beasts, I might add also in Devils;
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and that they would in humility compare one place of Scripture with another, and then no doubt, by the blessing of God, they may come to see and acknowledge their error.
and that they would in humility compare one place of Scripture with Another, and then no doubt, by the blessing of God, they may come to see and acknowledge their error.
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In this verse our Apostle goes on further to describe the new man, and heere he sets him out by the condition of the persons in whom the new man is found. 1 First, by shewing that in such as are renued according to Gods image:
In this verse our Apostle Goes on further to describe the new man, and Here he sets him out by the condition of the Persons in whom the new man is found. 1 First, by showing that in such as Are renewed according to God's image:
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neither nation, not outward condition is any thing, and this the Apostle doth expresse in diuers particulars, that where the new man is, there is neither Grecian nor Iew, their is neither circumcision nor vncircumcision, Barbarian, Scythian, bond nor free. 2 Secondly, by shewing that in whome the new man is, Christ is all in all, in the last words of the verse, but Christ is all, and in all things.
neither Nation, not outward condition is any thing, and this the Apostle does express in diverse particulars, that where the new man is, there is neither Grecian nor Iew, their is neither circumcision nor uncircumcision, Barbarian, Scythian, bound nor free. 2 Secondly, by showing that in whom the new man is, christ is all in all, in the last words of the verse, but christ is all, and in all things.
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Now the occasion of this speech, that where the newe man is, there is neither Grecian nor Iew, &c. was this, certaine false teachers sought to put it into the heads of the Colossians, that among such as were renued;
Now the occasion of this speech, that where the new man is, there is neither Grecian nor Iew, etc. was this, certain false Teachers sought to put it into the Heads of the colossians, that among such as were renewed;
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and had priuiledge aboue the Gentile, the circumcised aboue the vncircumcised, and that it was a great priuiledge to bee a Grecian rather then a Barbarian,
and had privilege above the Gentile, the circumcised above the uncircumcised, and that it was a great privilege to be a Grecian rather then a Barbarian,
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or Scythian and to bee a free man, rather then a seruant, heereupon the Apostle takes occasion to teach the contrary, that among such as are renued in true holinesse there is no such matter, there is neither Grecian,
or Scythian and to be a free man, rather then a servant, hereupon the Apostle Takes occasion to teach the contrary, that among such as Are renewed in true holiness there is no such matter, there is neither Grecian,
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Come we to examine the words touching the sence and meaning of them (where) that is, where the new man is where there is a renouation according to the image of God, there is neither Grecian not Iew &c. his meaning is not that among them there is a confusion of all conditions,
Come we to examine the words touching the sense and meaning of them (where) that is, where the new man is where there is a renovation according to the image of God, there is neither Grecian not Iew etc. his meaning is not that among them there is a confusion of all conditions,
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and in all things, for Christ is all in all to iustification, and saluation, and the meaning of those words (that Christ is all and in all things) is this, that Christ is to all true beleeuers,
and in all things, for christ is all in all to justification, and salvation, and the meaning of those words (that christ is all and in all things) is this, that christ is to all true believers,
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Answer, the Iewes had a double prerogatiue, one of nation, and another of sacrament, one in that they were of the seed of Abraham, or tribe of Iuda, and so they were called Iewes.
Answer, the Iewes had a double prerogative, one of Nation, and Another of sacrament, one in that they were of the seed of Abraham, or tribe of Iuda, and so they were called Iewes.
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Againe, it may bae demanded, why to Grecian the Apostle ads Barbarian and Scythian, seeing vnder the name Grecian, is wont to be signified all the Gentiles, as appeares.
Again, it may bae demanded, why to Grecian the Apostle adds Barbarian and Scythian, seeing under the name Grecian, is wont to be signified all the Gentiles, as appears.
Answer, the Grecians vsed to call all other nations, and especially such as were more rude (Barbarians) and among them they hold the Scythians most barbarous, the Apostle therefore addes Barbarian and Scythian to signifie that not the most barbarous amongst the Gentils conuerted and renued in true holinesse, were lesse pleasing to God in respect of their rudenesse and inciuility,
Answer, the Greeks used to call all other Nations, and especially such as were more rude (Barbarians) and among them they hold the Scythians most barbarous, the Apostle Therefore adds Barbarian and Scythian to signify that not the most barbarous among the Gentiles converted and renewed in true holiness, were less pleasing to God in respect of their rudeness and incivility,
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Where there is renouation according to Gods image, there no difference of nation, or naturall condition, bee it Grecian, Iew, Barbarian, Scythian &c. doth either helpe or hinder men as concerning their true holinesse, iustification in Gods sight, and their saluation;
Where there is renovation according to God's image, there no difference of Nation, or natural condition, be it Grecian, Iew, Barbarian, Scythian etc. does either help or hinder men as Concerning their true holiness, justification in God's sighed, and their salvation;
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First let it be heere obserued of vs, that our Apostle doth not simply deny all difference and distinction of men, in regard of nation or outward condition, among such as are renued according to Gods image,
First let it be Here observed of us, that our Apostle does not simply deny all difference and distinction of men, in regard of Nation or outward condition, among such as Are renewed according to God's image,
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heere is no simple, but a respectiue deniall of these differences, of Grecians, Iewes, &c. this is to be obserued, that we may discerne how loose and vngrounded that conclusion is, that some would force from this,
Here is no simple, but a respective denial of these differences, of Greeks, Iewes, etc. this is to be observed, that we may discern how lose and ungrounded that conclusion is, that Some would force from this,
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That by this text and the like, is taken away all difference and distinction of men among Christians, it is the conceit of the Anabaptists, that this and the like places of Scripture doe take away the distinction of Magistrate and subiect, master and seruant,
That by this text and the like, is taken away all difference and distinction of men among Christians, it is the conceit of the Anabaptists, that this and the like places of Scripture do take away the distinction of Magistrate and Subject, master and servant,
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and teacheth subiection of inferiours, with the duties of both. But say they, Galath. 3.28. the Apostle sayth, all beleeuers are one in Christ, there is neither Iew nor Grecian &c. therefore there ought to bee no difference of men among Christians.
and Teaches subjection of inferiors, with the duties of both. But say they, Galatians. 3.28. the Apostle say, all believers Are one in christ, there is neither Iew nor Grecian etc. Therefore there ought to be no difference of men among Christians.
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if that were a good collection, beleeuers are all one in Christ, therefore there is no difference of Magistrate & subiect among them, by the same reason we might confound the sex of man and woman,
if that were a good collection, believers Are all one in christ, Therefore there is no difference of Magistrate & Subject among them, by the same reason we might confound the sex of man and woman,
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That no outward priuiledge, prerogatiue, dignity, or excellency whatsoeuer is of any account in the sight of God to make any one more holy or pleasing to God, it is not the greatest preheminence in the world, that i• of any esteeme or worth, to commend a man in Gods sight, I might shew this by many particulars to insist in one or two, was it not a great priuiledge to be of Christ his kinred, in respect of bloud, no doubt it was more then to bee allied to the greatest Emperor in the world,
That no outward privilege, prerogative, dignity, or excellency whatsoever is of any account in the sighed of God to make any one more holy or pleasing to God, it is not the greatest pre-eminence in the world, that i• of any esteem or worth, to commend a man in God's sighed, I might show this by many particulars to insist in one or two, was it not a great privilege to be of christ his kindred, in respect of blood, no doubt it was more then to be allied to the greatest Emperor in the world,
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who is my brother, and who are my brethren, as if he had sayd, what is that priuiledge to be my kinsmen by bloud? is that any thing woorth to make them more holy or pleasing to God? no, no, I tell you they are my brethren,
who is my brother, and who Are my brothers, as if he had said, what is that privilege to be my kinsmen by blood? is that any thing worth to make them more holy or pleasing to God? no, no, I tell you they Are my brothers,
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and my mother, that do the will of my father which is in heauen, alliance in faith is neerer and deerer to mee then that in the flesh, who euer had greater honour then was vouchsafed to the virgine Marie, to bee the mother of Christ,
and my mother, that do the will of my father which is in heaven, alliance in faith is nearer and Dearer to me then that in the Flesh, who ever had greater honour then was vouchsafed to the Virgae marry, to be the mother of christ,
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Now the reason why outward priuiledges are of no esteeme in the sight of God, to commend any as more holy and pleasing to him is plaine, (namely) this,
Now the reason why outward privileges Are of no esteem in the sighed of God, to commend any as more holy and pleasing to him is plain, (namely) this,
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or excellency, is of any account in Gods sight, nor doth make holy and pleasing to him, Oh then iudge not of Gods fauour by the outward fashion of the person of any man, deeme not such a man holy or highly fauoured of God,
or excellency, is of any account in God's sighed, nor does make holy and pleasing to him, O then judge not of God's favour by the outward fashion of the person of any man, deem not such a man holy or highly favoured of God,
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because hee is encreased in wealth, honoured in the world, or the like, doe not thou so iudge of thy selfe, think not highly of thy selfe in regard of birth, honour, wealth, fauour,
Because he is increased in wealth, honoured in the world, or the like, do not thou so judge of thy self, think not highly of thy self in regard of birth, honour, wealth, favour,
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and hauing assurance of Gods fauor in Christ, thou mayst lawfully enioy it, for God giues to his children, together with the outward blessing, ioy, in the fruition and vse of it, Eccl. 5.18.19.
and having assurance of God's favour in christ, thou Mayest lawfully enjoy it, for God gives to his children, together with the outward blessing, joy, in the fruition and use of it, Ecclesiastes 5.18.19.
no, no, remember it, it is not any outward preferment whatsoeuer, no, not in religion, that in it selfe makes thee holy and pleasing to God, it was the conceit of the people of God in ancient time, that they were highly in Gods fauour,
no, no, Remember it, it is not any outward preferment whatsoever, no, not in Religion, that in it self makes thee holy and pleasing to God, it was the conceit of the people of God in ancient time, that they were highly in God's favour,
& are made partakers of the outward Sacrament? Oh deceiue not thy selfe whosoeuer thou art, these things as they are onely outward priuiledges which thou enioyest,
& Are made partakers of the outward Sacrament? O deceive not thy self whosoever thou art, these things as they Are only outward privileges which thou enjoyest,
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yea, they may be to thee seals of deeper condemnation, euer think on it, that it is not any outward priuiledge, no not in religion, that can of it self make thee pleasing to God,
yea, they may be to thee Seals of Deeper condemnation, ever think on it, that it is not any outward privilege, no not in Religion, that can of it self make thee pleasing to God,
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and therefore doe not lift vp thy selfe in regard of the fruition of outward priuiledges of religion, neue rest till thou haue further assurance of Gods fauour,
and Therefore do not lift up thy self in regard of the fruition of outward privileges of Religion, neue rest till thou have further assurance of God's favour,
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Obserue yet further, that the Apostle heere reckons vp the meanest differences amongst men (as vncircumcision, Barbarian, Scythian, who were most rude bond-seruants, who were not such as amongst vs serue for wages,
Observe yet further, that the Apostle Here reckons up the Meanest differences among men (as uncircumcision, Barbarian, Scythian, who were most rude Bondservants, who were not such as among us serve for wages,
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and he saith, none of these hinder such as are renued according to Gods image, as concerning holinesse, iustification in the sight of God, and saluation:
and he Says, none of these hinder such as Are renewed according to God's image, as Concerning holiness, justification in the sighed of God, and salvation:
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And the vse of it is that which the Apostle teacheth in the place before cited, it serues for the comfort of such as be of meane condition in the world, it may teach them, not to bee deiected,
And the use of it is that which the Apostle Teaches in the place before cited, it serves for the Comfort of such as be of mean condition in the world, it may teach them, not to be dejected,
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and cast downe in regard of their meane, and poore condition, their hard condition (which is not in them to change) may happily depriue them of many priuiledges,
and cast down in regard of their mean, and poor condition, their hard condition (which is not in them to change) may happily deprive them of many privileges,
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What dost thou then, thou art that poore, and despised in the world, what dost thou vexing thy selfe with consideration of thy meane estate? art thou renued according to Gods image? then lift vp thine eies,
What dost thou then, thou art that poor, and despised in the world, what dost thou vexing thy self with consideration of thy mean estate? art thou renewed according to God's image? then lift up thine eyes,
Now, heere a doubt is to be answered, in that no excellency, or meanes of outward condition is of any account with God, to make men more or lesse holy, and pleasing to God:
Now, Here a doubt is to be answered, in that no excellency, or means of outward condition is of any account with God, to make men more or less holy, and pleasing to God:
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and the Lord hath promised, and will crowne some with a greater degree of glory in heauen then others, Daniel 12.3. They that turne many to righteousnesse shall shine as the starres for euer and euer.
and the Lord hath promised, and will crown Some with a greater degree of glory in heaven then Others, daniel 12.3. They that turn many to righteousness shall shine as the Stars for ever and ever.
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marke wee further that the Apostle saith, where the new man is, where renouation is according to the image of God, there Christ is all, there Christ is al-sufficient,
mark we further that the Apostle Says, where the new man is, where renovation is according to the image of God, there christ is all, there christ is All-sufficient,
I might heere take occasion to shewe that all-sufficiency to iustification in Gods sight, euen to the iustification of such as are renewed in knowledge after the image of God, is onely found in Christ,
I might Here take occasion to show that All-sufficiency to justification in God's sighed, even to the justification of such as Are renewed in knowledge After the image of God, is only found in christ,
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and true holinesse, to them is Christ al-sufficient, to them is Christ the supplie of whatsoeuer can be wanting, if they be vncircumcised, Christ is circumcision to them;
and true holiness, to them is christ All-sufficient, to them is christ the supply of whatsoever can be wanting, if they be uncircumcised, christ is circumcision to them;
in a word, Christ is euery way sufficient to them that are sanctified, and renewed according to Gods image, to make them accepted and pleasing to the Lord, 1. Cor. 1.30.
in a word, christ is every Way sufficient to them that Are sanctified, and renewed according to God's image, to make them accepted and pleasing to the Lord, 1. Cor. 1.30.
Let this bee laid vp as a ground of excellent comfort in the hearts of all such as are truely renued by the spirit of God, it onely serues to cheere vp the hearts of all such as are truely sanctified in any measure;
Let this be laid up as a ground of excellent Comfort in the hearts of all such as Are truly renewed by the Spirit of God, it only serves to cheer up the hearts of all such as Are truly sanctified in any measure;
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and swallow thee vp, art thou in any measure renued according to Gods image? hath the spirit of God beene powerfull in thee, to the abolishment of thy corruption,
and swallow thee up, art thou in any measure renewed according to God's image? hath the Spirit of God been powerful in thee, to the abolishment of thy corruption,
and holines, the more thou art renewed, the more will be thy comfort & the greater thy assurance that Christ is to thee al-sufficient, according to the exhortation of the Apostle, 2 Pet. 1.10. Giue diligence to make your calling, and election sure.
and holiness, the more thou art renewed, the more will be thy Comfort & the greater thy assurance that christ is to thee All-sufficient, according to the exhortation of the Apostle, 2 Pet. 1.10. Give diligence to make your calling, and election sure.
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But if thou finde thy selfe oppressed, and kept downe with the remainder of thy corruption, that thou canst not aspire to that perfection of holinesse thou desirest, let not that altogether discourage thee,
But if thou find thy self oppressed, and kept down with the remainder of thy corruption, that thou Canst not aspire to that perfection of holiness thou Desirest, let not that altogether discourage thee,
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Is it so that Christ is all in all, euen to the actuall iustification of such as are renewed according to Gods image? Then certainely to thee that are not so renewed, to thee that art in no measure sanctified, is Christ as yet nothing at all to thy comfort, I say, (as yet) what he may be heereafter I leaue to the Lord.
Is it so that christ is all in all, even to the actual justification of such as Are renewed according to God's image? Then Certainly to thee that Are not so renewed, to thee that art in no measure sanctified, is christ as yet nothing At all to thy Comfort, I say, (as yet) what he may be hereafter I leave to the Lord.
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If thou be without Christ, Then art thou an aliant from the common wealth of Israel, thou hast no fellowship with Gods people, Thou art a stranger from the couenants of promise,
If thou be without christ, Then art thou an aliant from the Common wealth of Israel, thou hast no fellowship with God's people, Thou art a stranger from the Covenants of promise,
but onely to such as are sanctifyed: the words are plaine, both heere, and in the place before cited, Hebrewes 10.14. Hee hath made perfect for euer, them that are sanctified.
but only to such as Are sanctified: the words Are plain, both Here, and in the place before cited, Hebrews 10.14. He hath made perfect for ever, them that Are sanctified.
Obserue we further, that the Apostle saith, Christ is all, and in all things (that is) as wee expounded it to all true beleeuers, he is all-sufficient to all true beleeuers,
Observe we further, that the Apostle Says, christ is all, and in all things (that is) as we expounded it to all true believers, he is All-sufficient to all true believers,
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Yea, heereby we may see that the Church of Christ is Catholike, it is vniuersall spread ouer all the world, it is not to bee drawne from the fellowship of all nations, to one citie of Rome,
Yea, hereby we may see that the Church of christ is Catholic, it is universal spread over all the world, it is not to be drawn from the fellowship of all Nations, to one City of Room,
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He durst not stand to the rigour of his iustice, but he fled to his mercy: and Iob saith, Iob 9.3. If man, meaning a man that is holy, or at least, thinkes himselfe so, disputes with God, he cannot answer him one thing for a thousand.
He durst not stand to the rigour of his Justice, but he fled to his mercy: and Job Says, Job 9.3. If man, meaning a man that is holy, or At least, thinks himself so, disputes with God, he cannot answer him one thing for a thousand.
These and many other places of Scripture, make this a cleere point, that the most holy haue neede of Christ, to make them and their workes accepted of the Lord, Christ is all-sufficient to the most renewed.
These and many other places of Scripture, make this a clear point, that the most holy have need of christ, to make them and their works accepted of the Lord, christ is All-sufficient to the most renewed.
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Oh then, how great need of Christ haue others, who are not renewed, who haue no manner of holinesse in them, certainely they stand in exceeding great need of Christ,
O then, how great need of christ have Others, who Are not renewed, who have no manner of holiness in them, Certainly they stand in exceeding great need of christ,
seldome, or neuer wilt thou confesse thy particular sinnes, and if thou bee conuinced of thy particular sinne, doest thou not then beginne to extenuate,
seldom, or never wilt thou confess thy particular Sins, and if thou be convinced of thy particular sin, dost thou not then begin to extenuate,
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and lessen it, and say, that a great sinne is a little sinne, and a little sinne is no sinne? Yea, dost thou not sometimes seeke to hide thy sinne vnder the colour of vertue? As that thy drunkennesse, is but good fellowship, thy couetousnesse,
and lessen it, and say, that a great sin is a little sin, and a little sin is no sin? Yea, dost thou not sometime seek to hide thy sin under the colour of virtue? As that thy Drunkenness, is but good fellowship, thy covetousness,
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and remember that the most renewed according to Gods image, haue neede of Christ, and so become euen nothing in thy selfe, that thou maiest bee all in Christ Iesus,
and Remember that the most renewed according to God's image, have need of christ, and so become even nothing in thy self, that thou Mayest be all in christ Iesus,
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and he holds on his exhortation heere begunne to the end of verse 15. and it may thus bee branched out, in regard of the vertues whereunto the Apostle exhorteth. 1 They are either such as hee exhorts vnto simply, verse 12.13. 2 Or by comparison, verse 14.15. 1 And againe, the first sort of vertues, hee sets downe particularly in this 12. verse. 2 And then shewes wherein they are to be declared, verse 13. (namely) in forbearing one another, and forgiuing one another.
and he holds on his exhortation Here begun to the end of verse 15. and it may thus be branched out, in regard of the Virtues whereunto the Apostle exhorteth. 1 They Are either such as he exhorts unto simply, verse 12.13. 2 Or by comparison, verse 14.15. 1 And again, the First sort of Virtues, he sets down particularly in this 12. verse. 2 And then shows wherein they Are to be declared, verse 13. (namely) in forbearing one Another, and forgiving one Another.
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To come to the handling of this 12. verse, first of all, the note of inference (therefore) shewes that this verse hath relation to something foregoing,
To come to the handling of this 12. verse, First of all, the note of Inference (Therefore) shows that this verse hath Relation to something foregoing,
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as a conclusion on that, that they had put on the new man, & here the Apostle reckons vp certaine particulars, belonging to the new man, which they ought to put on, fiue in number.
as a conclusion on that, that they had put on the new man, & Here the Apostle reckons up certain particulars, belonging to the new man, which they ought to put on, fiue in number.
1 Tender mercy. 2 Kindnesse. 3 Humblenesse of minde. 4 Meeknesse. 5 Long suffering. Now therfore put on tender mercy &c. and this exhortation is not thus barely propounded,
1 Tender mercy. 2 Kindness. 3 Humbleness of mind. 4 Meekness. 5 Long suffering. Now Therefore put on tender mercy etc. and this exhortation is not thus barely propounded,
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And therefore it was meet and conuenient, that they should carry themselues answerable to such an excellent dignity, Now therefore (sayth the Apostle) as the Elect of God, holy and beloued &c. and so we see the dependance of this verse, on that which went before, together with the generall matter contained in the same.
And Therefore it was meet and convenient, that they should carry themselves answerable to such an excellent dignity, Now Therefore (say the Apostle) as the Elect of God, holy and Beloved etc. and so we see the dependence of this verse, on that which went before, together with the general matter contained in the same.
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In the originall the words runne thus, put on therefore as the Elect of God, &c. In that forme of speech (put on) the Apostle doth still continue his Metaphor, taken from clothing the body, comparing the vertues heere reckoned vp, to the parts of that glorious vesture of the new man,
In the original the words run thus, put on Therefore as the Elect of God, etc. In that Form of speech (put on) the Apostle does still continue his Metaphor, taken from clothing the body, comparing the Virtues Here reckoned up, to the parts of that glorious vesture of the new man,
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or to goodly ornaments belonging to it (as the Elect of God.) This form of speech (Elect of God) is something different, both in the originall and translation from that Titus 1.1. and that Romans. 8.33.
or to goodly Ornament belonging to it (as the Elect of God.) This from of speech (Elect of God) is something different, both in the original and Translation from that Titus 1.1. and that Romans. 8.33.
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and (as I take it) it comprehends more vnder it, and by (Elect of God) in this place, wee are to vnderstand not onely such as were chosen of God before the world was,
and (as I take it) it comprehends more under it, and by (Elect of God) in this place, we Are to understand not only such as were chosen of God before the world was,
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for we finde (effectuall vocation) sometimes thus expressed vnder the name of election, ye are a chosen, or Elect generation, and that he meanes thereby vocation, it is plaine in the end of that verse, that yee should shew foorth the vertues of him that hath called you out of darkenesse into his maruellous light, now this election in time (namely) effectuall vocation is heere chiefly meant by the Apostle,
for we find (effectual vocation) sometime thus expressed under the name of election, you Are a chosen, or Elect generation, and that he means thereby vocation, it is plain in the end of that verse, that ye should show forth the Virtues of him that hath called you out of darkness into his marvelous Light, now this election in time (namely) effectual vocation is Here chiefly meant by the Apostle,
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and put on the particular parts, and goodly ornaments, that appertain to that glorious vesture, euen those excellent vertues of tender mercy, kindnesse, humblenesse of minde, meekenesse, and long suffering,
and put on the particular parts, and goodly Ornament, that appertain to that glorious vesture, even those excellent Virtues of tender mercy, kindness, humbleness of mind, meekness, and long suffering,
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And first note wee the inference of this verse, on that which the Apostle had sayd before, that the Colossians had put on the new man, that they hauing put on the new man the Apostle here further exhorts them, to the putting on of these particular vertues of tender mercy, kindnesse, humblenesse of minde, &c.
And First note we the Inference of this verse, on that which the Apostle had said before, that the colossians had put on the new man, that they having put on the new man the Apostle Here further exhorts them, to the putting on of these particular Virtues of tender mercy, kindness, humbleness of mind, etc.
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That euery such as are renued in knowledge, and holinesse according to Gods image, haue need, notwithstanding to bee stirred vp to particular duties, exhortation to particular duties, of holinrsse is not needlesse,
That every such as Are renewed in knowledge, and holiness according to God's image, have need, notwithstanding to be stirred up to particular duties, exhortation to particular duties, of holinrsse is not needless,
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and wee may further confirme it by other places of Scripture, Hebrewes the 6 and 9. the Authour of that Epistle saith, Wee haue perswaded our selues better things of you,
and we may further confirm it by other places of Scripture, Hebrews the 6 and 9. the Author of that Epistle Says, we have persuaded our selves better things of you,
hee doth desire them, that they should euery one shew the same diligence, to the full assurance of hope vnto the end, that they should not bee sloathfull,
he does desire them, that they should every one show the same diligence, to the full assurance of hope unto the end, that they should not be slothful,
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but followers of them, which through faith and patience inherit the promises, 2. Peter 1. the Apostle hauing set before them, to whome hee writte, that the power of God, had giuen them all things, pertaining to life and godlinesse verse the third,
but followers of them, which through faith and patience inherit the promises, 2. Peter 1. the Apostle having Set before them, to whom he written, that the power of God, had given them all things, pertaining to life and godliness verse the third,
yet verse the fifth, hee stirres them vppe to ioyne one vertue to another: Therefore giue all diligence thereunto, ioyne moreouer, vertue with your faith, and with vertue, knowledge.
yet verse the fifth, he stirs them up to join one virtue to Another: Therefore give all diligence thereunto, join moreover, virtue with your faith, and with virtue, knowledge.
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yet those seedes are much hindered, by the corruption of nature still remaining in them from breaking out, that they cannot bring foorth fruits as they ought,
yet those seeds Are much hindered, by the corruption of nature still remaining in them from breaking out, that they cannot bring forth fruits as they ought,
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And therefore for the vse of this in a word, let not such as haue the greatest measure of knowledge and holinesse, thinke it needlesse for them often to be excited and stirred vp, to holy duties, happily thou hast as much knowledge as he that is a teacher,
And Therefore for the use of this in a word, let not such as have the greatest measure of knowledge and holiness, think it needless for them often to be excited and stirred up, to holy duties, happily thou hast as much knowledge as he that is a teacher,
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for I long to see you, that I might bee comforted together with you, through our mutuall faith, both yours and mine, and therefore though thou doest abound in knowledge and holinesse,
for I long to see you, that I might be comforted together with you, through our mutual faith, both yours and mine, and Therefore though thou dost abound in knowledge and holiness,
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yet through the mercifull dispensation of the Lord, much more by the publike ministry, and preaching of the word, that hath the promise and blessing belonging to it,
yet through the merciful Dispensation of the Lord, much more by the public Ministry, and preaching of the word, that hath the promise and blessing belonging to it,
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Obserue in the next place that the Apostle heere exhorteth the Colossians to put on tender mercy, kindnes, humblenes of mind, &c. as the elect of God, holy and beloued, that is,
Observe in the next place that the Apostle Here exhorteth the colossians to put on tender mercy, kindness, humbleness of mind, etc. as the elect of God, holy and Beloved, that is,
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as they that are aliue, from the dead, and giue your members as weapons of righteousnes vnto God, Eph. 4.1. I therefore being prisoner in the Lord, pray you that yee walke worthy of the vocation whereunto yee are called, & verse 17. this I say therfore, and testifie in the Lord that ye henceforth walke not as other Gentiles walke, in vanity of their mind, Phil. 2.15.
as they that Are alive, from the dead, and give your members as weapons of righteousness unto God, Ephesians 4.1. I Therefore being prisoner in the Lord, pray you that ye walk worthy of the vocation whereunto ye Are called, & verse 17. this I say Therefore, and testify in the Lord that you henceforth walk not as other Gentiles walk, in vanity of their mind, Philip 2.15.
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the Apostle would haue true beleeuers so different from others, as that they should, as lights shine in the world, holding foorth the word of life, all which places manifest this point, that true beleeuers ought to carry themselues as beseems them in regard of their excellent estate, being called, sanctified,
the Apostle would have true believers so different from Others, as that they should, as lights shine in the world, holding forth the word of life, all which places manifest this point, that true believers ought to carry themselves as beseems them in regard of their excellent estate, being called, sanctified,
and aduanced to the glorious liberty of Gods children sanctified, and beloued of God should demeane and carry themselues according to so great preferment,
and advanced to the glorious liberty of God's children sanctified, and Beloved of God should demean and carry themselves according to so great preferment,
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and thereby to be stirred vp to carry themselues accordingly, euer laboring to deck their soules inwardly with al the sanctifying graces of the spirit,
and thereby to be stirred up to carry themselves accordingly, ever labouring to deck their Souls inwardly with all the sanctifying graces of the Spirit,
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and thus to reason with themselues, shall I that am taken out of the corrupt wayes of this world, bee drawen backe againe to tread in the same path with them that are going towards hell? shall I that am sanctified, make my selfe like to such as are prophane,
and thus to reason with themselves, shall I that am taken out of the corrupt ways of this world, be drawn back again to tread in the same path with them that Are going towards hell? shall I that am sanctified, make my self like to such as Are profane,
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and walke after their owne lusts? shall I that am beloued of God, and within compasse of his speciall loue in Christ, by yeelding to this temptation, make my selfe worthy to bee hated of him? no, no, farre be it from mee, I am called of God,
and walk After their own Lustiest? shall I that am Beloved of God, and within compass of his special love in christ, by yielding to this temptation, make my self worthy to be hated of him? no, no, Far be it from me, I am called of God,
& I will not so requite his vnspeakable loue to mee, this ought to bee the meditation of all such as are effectually called, sanctified and beloued of God in Christ,
& I will not so requite his unspeakable love to me, this ought to be the meditation of all such as Are effectually called, sanctified and Beloved of God in christ,
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but it brings dishonour to God, and disgrace to their holy profession, it is a scandall to the weake, a meanes to keepe backe some, not yet called, it giues aduantage to the obstinate,
but it brings dishonour to God, and disgrace to their holy profession, it is a scandal to the weak, a means to keep back Some, not yet called, it gives advantage to the obstinate,
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& opens the mouths of the enemies to the truth, and to prophane persons, to speake euill of their holy profession, these things they ought to thinke on,
& Opens the mouths of the enemies to the truth, and to profane Persons, to speak evil of their holy profession, these things they ought to think on,
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That where Gods eternal election (for that as I shewed is heere implied) hath gone before, there holinesse, and Gods loue manifested shall in time follow after,
That where God's Eternal election (for that as I showed is Here implied) hath gone before, there holiness, and God's love manifested shall in time follow After,
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and without blame before him in loue. 2. Thess. 2.13. hee sayth, God hath chosen you to saluation, through sanctisication of the spirit, and the faith of truth, whereunto hee called you by our Gospell, to obtaine the glory of our Lord Iesus Christ.
and without blame before him in love. 2. Thess 2.13. he say, God hath chosen you to salvation, through sanctification of the Spirit, and the faith of truth, whereunto he called you by our Gospel, to obtain the glory of our Lord Iesus christ.
This meetes with that wicked conceit of prophane persons, who vse thus to speake, if wee be chosen and appoynted to life and saluation, vndoubtedly wee cannot perish howsoeuer wee liue, for Gods election is certaine and vnchangeable,
This meets with that wicked conceit of profane Persons, who use thus to speak, if we be chosen and appointed to life and salvation, undoubtedly we cannot perish howsoever we live, for God's election is certain and unchangeable,
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and will haue in time to be found together, in all that shall be saued? thou must know that whom God hath chosen to life and saluation from all eternity, them he hath also appoynted in time to be holy, yea, it is a certaine truth Gods eternall election doth worke in time in all his Elect, another election whereby they chuse him to be their God,
and will have in time to be found together, in all that shall be saved? thou must know that whom God hath chosen to life and salvation from all eternity, them he hath also appointed in time to be holy, yea, it is a certain truth God's Eternal election does work in time in all his Elect, Another election whereby they choose him to be their God,
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Againe is it so, that on Gods eternall election euer followes holinesse, then heere is comfort for such as are truly sanctified, they may hence gather and conclude, that they are in the number of Gods chosen,
Again is it so, that on God's Eternal election ever follows holiness, then Here is Comfort for such as Are truly sanctified, they may hence gather and conclude, that they Are in the number of God's chosen,
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and conclude his election, certainely hee hath learned an holy, and sound kinde of reasoning, and such as will neuer deceiue him, but minister comfort to him at all times;
and conclude his election, Certainly he hath learned an holy, and found kind of reasoning, and such as will never deceive him, but minister Comfort to him At all times;
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only this much further we may profitably consider in the application of it to these particular vertues, tender mercy, kindnesse, humblenesse of minde, &c. That these vertues are as goodly ornaments, and precious Iewels, wherewith wee are to beautifie and adorne our soules, this indeed is that cloathing of broidered gold, Psalm. 55.13. that will make thee glorious in the sight of God, his holy Angels, and all good men.
only this much further we may profitably Consider in the application of it to these particular Virtues, tender mercy, kindness, humbleness of mind, etc. That these Virtues Are as goodly Ornament, and precious Jewels, wherewith we Are to beautify and adorn our Souls, this indeed is that clothing of broidered gold, Psalm. 55.13. that will make thee glorious in the sighed of God, his holy Angels, and all good men.
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as Tender mercy. Kindnesse. Meekenesse, and Long-suffering. Are comprised vnder the sixth Commandement, and Humblenesse of minde: vnder the fifth and this is not to bee passed by without some obseruation.
as Tender mercy. Kindness. Meekness, and Long-suffering. are comprised under the sixth Commandment, and Humbleness of mind: under the fifth and this is not to be passed by without Some observation.
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he doth thus insist on those parts of the new man, that belong to the second Table of the Commandements, he passeth by the duties of holinesse required in the first Table, (and though indeed, duties of holinesse,
he does thus insist on those parts of the new man, that belong to the second Table of the commandments, he passes by the duties of holiness required in the First Table, (and though indeed, duties of holiness,
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yet the Apostle here passeth by the duties of holinesse, and vrgeth the Colossians to the putting on of the duties of righteousnesse, to expresse their renouation,
yet the Apostle Here passes by the duties of holiness, and urges the colossians to the putting on of the duties of righteousness, to express their renovation,
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for howsoeuer sanctification, do chieflie consist in holinesse towards God, yet is it most of all manifested in the duties of righteousnesse towards men.
for howsoever sanctification, do chiefly consist in holiness towards God, yet is it most of all manifested in the duties of righteousness towards men.
and happilie they adde to these an harmelesse life, they doe no hurt, alas, What is all this? What good doe they? Where is their tender mercy, their kindnesse, their meekenesse, their long suffering? These things are not to bee found in them;
and happily they add to these an harmless life, they do no hurt, alas, What is all this? What good do they? Where is their tender mercy, their kindness, their meekness, their long suffering? These things Are not to be found in them;
it may be they professe, and say, I haue enough for me, and mine, I will betake my selfe to a quiet life, I will not trouble my selfe with worldly cares,
it may be they profess, and say, I have enough for me, and mine, I will betake my self to a quiet life, I will not trouble my self with worldly Cares,
and businesses, I will goe to the Church, and serue God, and it may be, they do all these things, they serue God, in the outward duties of his worship,
and businesses, I will go to the Church, and serve God, and it may be, they do all these things, they serve God, in the outward duties of his worship,
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(Put on tender mercy) The originall words are, bowels of mercy, which is a Metonimicall forme of speech often vsed in Scripture, whereby is meant, pittie and compassion towards them, that are any way afflicted, or in any miserie.
(Put on tender mercy) The original words Are, bowels of mercy, which is a Metonimical Form of speech often used in Scripture, whereby is meant, pity and compassion towards them, that Are any Way afflicted, or in any misery.
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yea, with as liuely a sense of it, as if we our selues were in the same case with them, this is cleare from this manner of speaking, (bowels of mercie) as may easily appeare by the vse of this phrase, in other places of Scripture, Gen. 43.30.
yea, with as lively a sense of it, as if we our selves were in the same case with them, this is clear from this manner of speaking, (bowels of mercy) as may Easily appear by the use of this phrase, in other places of Scripture, Gen. 43.30.
And hence is it, that wee are exhorted to weepe with them that weepe, Rom. 12.15. and to remember them that are in bonds, as though wee were bound with them. Heb. 13.3.
And hence is it, that we Are exhorted to weep with them that weep, Rom. 12.15. and to Remember them that Are in bonds, as though we were bound with them. Hebrew 13.3.
yet with this difference, if they who are punished, suffer as blasphemers, or traitors, and for any offence directly against Gods glorie, the good estate of the Church,
yet with this difference, if they who Are punished, suffer as blasphemers, or Traitors, and for any offence directly against God's glory, the good estate of the Church,
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and religion, then we may be so far from pittying them, and sorrowing for them, and putting on tender bowels in regard of their sufferings, as wee may be glad,
and Religion, then we may be so Far from pitying them, and sorrowing for them, and putting on tender bowels in regard of their sufferings, as we may be glad,
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and praise his iustice in punishing such wicked persons, according to that, Psalme 58.10.11. The righteous shall reioice when he seeth the vengeance, &c.
and praise his Justice in punishing such wicked Persons, according to that, Psalm 58.10.11. The righteous shall rejoice when he sees the vengeance, etc.
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Secondly, in regard of others, who at their punishment may learne to feare, as it is said of the bands of Aram stricken with blindnesse, that they come no more into the land of Israell, 2. King. 6.23.
Secondly, in regard of Others, who At their punishment may Learn to Fear, as it is said of the bans of Aram stricken with blindness, that they come no more into the land of Israel, 2. King. 6.23.
and to make our selues merrie with their affliction, as the manner of some is, to take aduantage on the affliction and miserie of others, to deale hardly with them, to adde affliction to affliction,
and to make our selves merry with their affliction, as the manner of Some is, to take advantage on the affliction and misery of Others, to deal hardly with them, to add affliction to affliction,
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and to heape one miserie vpon another, and it is most barbarous and brutish, and after the manner of the dogge to fall vpon him that is downe, it argues exceeding hardnesse of heart;
and to heap one misery upon Another, and it is most barbarous and brutish, and After the manner of the dog to fallen upon him that is down, it argues exceeding hardness of heart;
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and compassion, and things seene make deeper impression then things onely heard of, if we then seeing the miseries of our brethren be not moued with pittie towards them,
and compassion, and things seen make Deeper impression then things only herd of, if we then seeing the misery's of our brothers be not moved with pity towards them,
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but rather we insult ouer them, or we take aduantage thereby to deale hardly with them, it is an argument of extreame hardnesse of heart. Psalm. 69.26. They persecute him whom thou hast smitten.
but rather we insult over them, or we take advantage thereby to deal hardly with them, it is an argument of extreme hardness of heart. Psalm. 69.26. They persecute him whom thou hast smitten.
Surely then wee are not to content our selues with that pitty that is too common in the world, (namely verball pitty) a Lord helpe thee; or as Iames sets it out, Iam. 2.26. Goe thy waies, warme thy selfe, fill thy belly, &c. and yet supply nothing that is needfull;
Surely then we Are not to content our selves with that pity that is too Common in the world, (namely verbal pity) a Lord help thee; or as James sets it out, Iam. 2.26. Go thy ways, warm thy self, fill thy belly, etc. and yet supply nothing that is needful;
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Whosoeuer hath this worlds good, and seeth his brother haue need, and shutteth vp his bowels from him, or against him, how dwelleth the loue of God in him? Remember therefore for a conclusion of this, the argument heere vsed by the Apostle, hee wished the Colossians,
Whosoever hath this world's good, and sees his brother have need, and shutteth up his bowels from him, or against him, how dwells the love of God in him? remember Therefore for a conclusion of this, the argument Here used by the Apostle, he wished the colossians,
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if thou wouldst haue an infallible note of true holines, and if thou wouldst prooue it to the comfort of thine owne soule, that thou art beloued of God in Christ,
if thou Wouldst have an infallible note of true holiness, and if thou Wouldst prove it to the Comfort of thine own soul, that thou art Beloved of God in christ,
and yearning of the bowels, from the heart tenderly affected towards them, to whom we doe any good, Isai. 58.10. The Prophet saith, if thou poure thy soule out to the hungrie.
and yearning of the bowels, from the heart tenderly affected towards them, to whom we do any good, Isaiah 58.10. The Prophet Says, if thou pour thy soul out to the hungry.
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He requireth not onely a pouring out of food to the hungrie, but with the food a pouring out of the soule. 2. Cor. 9.7. As euery man wisheth in his heart, so let him giue, not grudgingly, or of necessitie.
He requires not only a pouring out of food to the hungry, but with the food a pouring out of the soul. 2. Cor. 9.7. As every man wishes in his heart, so let him give, not grudgingly, or of necessity.
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Let this gift come from the wish of his heart and that the Apostle there addes (for God loueth a cheerefull giuer) may be the reason and ground of this duty, God loues cheerefulnesse in giuing,
Let this gift come from the wish of his heart and that the Apostle there adds (for God loves a cheerful giver) may be the reason and ground of this duty, God loves cheerfulness in giving,
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or torment, to stop the mouth of a guilty conscience, as when wicked rich men lying on their death beddes, are forced thorow the gripes of a galled conscience to giue some thing to charitable vses, no, no, beneficence acceptable to God comes onely from tendernesse of heart,
or torment, to stop the Mouth of a guilty conscience, as when wicked rich men lying on their death Beds, Are forced thorough the gripes of a galled conscience to give Some thing to charitable uses, no, no, beneficence acceptable to God comes only from tenderness of heart,
and heere is comfort for such as are of tender bowelles, though they be not able to doe any worke of mercy, art thou tenderly affected, towards the afflicted members of Christ? canst thou mourne with them when they mourn cannest thou praie for them when they are in distresse,
and Here is Comfort for such as Are of tender bowels, though they be not able to do any work of mercy, art thou tenderly affected, towards the afflicted members of christ? Canst thou mourn with them when they mourn Canst thou pray for them when they Are in distress,
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nor to enlarge our bowelles once to him whose afflictions continue, or to one or two, where there are many, whose misery should open and affect our bowels.
nor to enlarge our bowels once to him whose afflictions continue, or to one or two, where there Are many, whose misery should open and affect our bowels.
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This vertue extendeth & reacheth further then the former, for pittie and compassion is proper to those that are in some affliction and miserie, but kindnesse goes further:
This virtue extendeth & reaches further then the former, for pity and compassion is proper to those that Are in Some affliction and misery, but kindness Goes further:
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and a courteous affection to all, shewing it selfe in pleasing and good speech, it is an easines to be vsed & imploied for the good of others for so the originall word doth properly signifie,
and a courteous affection to all, showing it self in pleasing and good speech, it is an easiness to be used & employed for the good of Others for so the original word does properly signify,
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Heere then wee see what is required of vs, namely this, that we put on a sweet louing affection of hart towards all, shewing it selfe in kind speech & countenance, that wee shew our selues affable and courteous to all,
Here then we see what is required of us, namely this, that we put on a sweet loving affection of heart towards all, showing it self in kind speech & countenance, that we show our selves affable and courteous to all,
That is true kindnes and curtesie, & this we are required to shew one to another, Eph. 4.32. be ye courteous one to another, and tender harted, forgiuing one another, euen as God for Christs sake forgaue you, and Gal. 5.22. gentlenesse is reckoned vp among the fruits of the spirit.
That is true kindness and courtesy, & this we Are required to show one to Another, Ephesians 4.32. be you courteous one to Another, and tender hearted, forgiving one Another, even as God for Christ sake forgave you, and Gal. 5.22. gentleness is reckoned up among the fruits of the Spirit.
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and standing by them to helpe them in time of need, and to do them good, Absolon could find it as a fault in Hushaie, that he went not with his friend Dauid in time of need, 2. Sam. 16.17.
and standing by them to help them in time of need, and to do them good, Absalom could find it as a fault in Hushaie, that he went not with his friend David in time of need, 2. Sam. 16.17.
is this thy kindnes to thy friend? and as it hath respect to others not afflicted, it is to be expressed as before I haue shewed, in giuing good speech,
is this thy kindness to thy friend? and as it hath respect to Others not afflicted, it is to be expressed as before I have showed, in giving good speech,
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yea, somtimes it is a maske of a wicked and ill affected hart, & a worke of the flesh neyther is it to bee esteemed true kindnes that stands in practise of plausible behauior,
yea, sometimes it is a mask of a wicked and ill affected heart, & a work of the Flesh neither is it to be esteemed true kindness that Stands in practice of plausible behaviour,
and he will let you run whether you list vpon the Sabbath day, is this true kindnes? is this a fruit of the Spirit? no, no, true Christian kindnes takes not away necessarie restraint,
and he will let you run whither you list upon the Sabbath day, is this true kindness? is this a fruit of the Spirit? no, no, true Christian kindness Takes not away necessary restraint,
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and profitable true kindnesse consisteth in a tractable willingnesse, in a facilitie and easinesse to bee vsed onely in that wherein wee may doe good to others,
and profitable true kindness Consisteth in a tractable willingness, in a facility and easiness to be used only in that wherein we may do good to Others,
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yea to seale vp to his owne soule an assurance of Gods fauour and louing kindnesse, the shadow of this vertue in heathen men hath beene of that force that thereby they haue maruellouslie carried away the hearts of men,
yea to seal up to his own soul an assurance of God's favour and loving kindness, the shadow of this virtue in heathen men hath been of that force that thereby they have marvellously carried away the hearts of men,
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Againe consider on the other side that whatsoeuer other good qualities a man hath, yet if he be of an vnkinde and churlish nature he shal neuer winne the hearts of men,
Again Consider on the other side that whatsoever other good qualities a man hath, yet if he be of an unkind and churlish nature he shall never win the hearts of men,
and Shemeies cursing of him, but he could not endure that answere of Nabal; and had not Abigail met him and perswaded him to the contrary, hee had not left to Nabal by the dawning of the day any of his house to pisse against the wall.
and Shemeies cursing of him, but he could not endure that answer of Nabal; and had not Abigail met him and persuaded him to the contrary, he had not left to Nabal by the dawning of the day any of his house to piss against the wall.
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and remember that this vertue of kindnesse is of most excellent vse in euery woorthy seruice either in Church, common-wealth or family, it winnes mens hearts to vs,
and Remember that this virtue of kindness is of most excellent use in every worthy service either in Church, commonwealth or family, it wins men's hearts to us,
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Heere then first we see, wee are to carry in vs an humble mind, a meane and moderate estimation of our selues in respect of other men, we are to esteem others better then our selues,
Here then First we see, we Are to carry in us an humble mind, a mean and moderate estimation of our selves in respect of other men, we Are to esteem Others better then our selves,
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and to this purpose the Apostle saith, Rom. 12.16. be not high minded, but make your selues equall to them of the lower sort, and yet more plainly, Phil. 2.3. let euery man in meeknes of mind, esteeme other better then himselfe:
and to this purpose the Apostle Says, Rom. 12.16. be not high minded, but make your selves equal to them of the lower sort, and yet more plainly, Philip 2.3. let every man in meekness of mind, esteem other better then himself:
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but I chuse rather to stirre vs vp to the practise of it, for it may be we will easily yeeld that this is our dutie, that wee ought euery man in humblenesse of minde, to esteeme others better then our selues.
but I choose rather to stir us up to the practice of it, for it may be we will Easily yield that this is our duty, that we ought every man in humbleness of mind, to esteem Others better then our selves.
Saul hath slaine his thousand, and Dauid his ten thousand, yea, men are naturally proud of the shews of things that are not in them, of glosses and shadowes of good things,
Saul hath slain his thousand, and David his ten thousand, yea, men Are naturally proud of the shows of things that Are not in them, of Glosses and shadows of good things,
and therefore to stirre vs forward, in the practise of this duty, euen in humblenesse of minde, to esteeme others better then our selues, consider with me onely these two things.
and Therefore to stir us forward, in the practice of this duty, even in humbleness of mind, to esteem Others better then our selves, Consider with me only these two things.
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yea, we may somtimes see those good things that be in vs in greater measure in others, then they be in vs. Againe, consider that wee are priuy to more sinne and corruption in our selues, then we can be in others.
yea, we may sometimes see those good things that be in us in greater measure in Others, then they be in us Again, Consider that we Are privy to more sin and corruption in our selves, then we can be in Others.
and then descends to protest his humble outward carriage, it is the exhortation of the Apostle Peter 1. Pet. 5.5. deck your selues inwardly in lowlines of minde:
and then descends to protest his humble outward carriage, it is the exhortation of the Apostle Peter 1. Pet. 5.5. deck your selves inwardly in lowliness of mind:
First this doth discouer to vs, that the Papists doe but bleare the eies of the world with a counterfet shew of humilitie, they would make the world beleeue that some among them are the most humble and mortified men aliue, in that forsooth they forfake lands and goods,
First this does discover to us, that the Papists do but blear the eyes of the world with a counterfeit show of humility, they would make the world believe that Some among them Are the most humble and mortified men alive, in that forsooth they forfake Lands and goods,
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Againe, this doctrine, that true humility is seated in the heart, doth vncase and pull off the visor of humilty from the face of many in the world, who make a faire shew,
Again, this Doctrine, that true humility is seated in the heart, does uncase and pull off the visor of humility from the face of many in the world, who make a fair show,
& carry a faire pretext of humilitie, that forsooth they can be content to lay their hands vnder the feet of their brethren, to performe the basest office to the meanest,
& carry a fair pretext of humility, that forsooth they can be content to lay their hands under the feet of their brothers, to perform the Basest office to the Meanest,
make themselues plausible and familiar to strengthen their hands in bad purposes, let such know, that as they put on the counterfet of so excellent a grace as humility,
make themselves plausible and familiar to strengthen their hands in bad Purposes, let such know, that as they put on the counterfeit of so excellent a grace as humility,
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It remaines that wee answere a popish cauill occasioned, from this, that we are to put on humblenesse of minde, they of that faction, cry out against vs and say;
It remains that we answer a popish cavil occasioned, from this, that we Are to put on humbleness of mind, they of that faction, cry out against us and say;
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for that were arrogancie indeed, but we build assurance of saluation by faith, on the promise of God propounding mercy, remission of sinnes, iustification, life and saluation, that by true faith, lay hold on the death and obedience of his sonne incarnate, which is a rocke that neuer can be shaken,
for that were arrogancy indeed, but we built assurance of salvation by faith, on the promise of God propounding mercy, remission of Sins, justification, life and salvation, that by true faith, lay hold on the death and Obedience of his son incarnate, which is a rock that never can be shaken,
therfore we cannot be iustly taxed with pride and presumption, for holding certainty of saluation by faith apprehending the promise of mercy in the actiue and passiue obedience of Christ.
Therefore we cannot be justly taxed with pride and presumption, for holding certainty of salvation by faith apprehending the promise of mercy in the active and passive Obedience of christ.
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touching this vertue, that we may rightly conceiue it, know we that meeknes in a generall acception of the word is a calmnes & quietnes of heart and minde, a settled & quiet disposition of mind;
touching this virtue, that we may rightly conceive it, know we that meekness in a general acception of the word is a calmness & quietness of heart and mind, a settled & quiet disposition of mind;
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as is neither prone to prouoke, nor easily prouoked to anger, by anie iniurie, & this is the meeknes we are to vnderstand in this place, & not the other.
as is neither prove to provoke, nor Easily provoked to anger, by any injury, & this is the meekness we Are to understand in this place, & not the other.
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Here then is required of vs, euen of as many as hold our selues, to be the Elect of God, that we put on calme & quiet spirits, that wee carry in vs such a disposition,
Here then is required of us, even of as many as hold our selves, to be the Elect of God, that we put on Cam & quiet spirits, that we carry in us such a disposition,
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and we shall finde this dutie often vrged in Scripture, I referre you to the reading of Ephes. 4.2. Gal. 5.23. it is reckoned there among the fruites of the spirit, and 2. Tim. 2.25. the Apostle teacheth Tymothy to instruct with meeknesse, them, that are contrarie minded, a worthy example of this wee haue in Moses, Numb. 12.3. who being much wronged by Aaron and Miriam, yet was meeke, and not stirred vp to anger;
and we shall find this duty often urged in Scripture, I refer you to the reading of Ephesians 4.2. Gal. 5.23. it is reckoned there among the fruits of the Spirit, and 2. Tim. 2.25. the Apostle Teaches Timothy to instruct with meekness, them, that Are contrary minded, a worthy Exampl of this we have in Moses, Numb. 12.3. who being much wronged by Aaron and Miriam, yet was meek, and not stirred up to anger;
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Now too many such vntaught and vntamed hearts be amongst vs. Are there not many that shew themselues of vnquiet and turbulent spirits, on the least occasion that may be? Yea, are there not some that if they haue but a conceit of a wrong offered,
Now too many such untaught and untamed hearts be among us are there not many that show themselves of unquiet and turbulent spirits, on the least occasion that may be? Yea, Are there not Some that if they have but a conceit of a wrong offered,
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and perturbation, that they shew themselues boistrous, and threaten to doe great matters? Happily thou wilt say, why? Doe not wrong me, nor any way disgrace me,
and perturbation, that they show themselves boisterous, and threaten to do great matters? Happily thou wilt say, why? Do not wrong me, nor any Way disgrace me,
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Is it so, that thou canst not endure to bee wronged, nor to haue thy will a little crossed? Where is then that Christian meekenesse that ought to bee in thee? Surely, of thine owne mouth may we iudge of thee, thou a•t as meeke as a Beare,
Is it so, that thou Canst not endure to be wronged, nor to have thy will a little crossed? Where is then that Christian meekness that ought to be in thee? Surely, of thine own Mouth may we judge of thee, thou a•t as meek as a Bear,
Yea so farre forth also, they shall bee hid in the day of the Lords wrath. Zephan. 2.3. They shall bee protected from danger, when the Lord doth execute his iudgements in the world.
Yea so Far forth also, they shall be hid in the day of the lords wrath. Zephaniah. 2.3. They shall be protected from danger, when the Lord does execute his Judgments in the world.
if wee would testifie it to our selues, and others, that wee haue receiued the Spirit of Christ, (and he that hath not his Spirit is none of his) if we would preuaile against that, which in force is able to withstand,
if we would testify it to our selves, and Others, that we have received the Spirit of christ, (and he that hath not his Spirit is none of his) if we would prevail against that, which in force is able to withstand,
euen the wrath and rage of sinfull man, and if we would haue assurance that we haue right and title to the comfortable promise of God, touching the fruition of the good things of this life,
even the wrath and rage of sinful man, and if we would have assurance that we have right and title to the comfortable promise of God, touching the fruition of the good things of this life,
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when the hand of God is long continued vpon vs, and we continue to subiect ourselues to it in pacience and silence, that is long suffering in respect of God,
when the hand of God is long continued upon us, and we continue to Subject ourselves to it in patience and silence, that is long suffering in respect of God,
and that is cald long patience, Iames 5.7. And of that the Apostle speakes Cap 1.11. Strengthened with all might through his glorious power, vnto all patience, and long suffering, with ioyfulnesse.
and that is called long patience, James 5.7. And of that the Apostle speaks Cap 1.11. Strengthened with all might through his glorious power, unto all patience, and long suffering, with joyfulness.
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and not to be stirred vp to anger, I will not stand long to prooue this, being (as wee said) but a further degree of meekenesse, read onely, Gal. 5 22. this vertue is there reckoned vp among the fruits of the spirit, whereby we are knowne to be the children of God, 1 Cor. 13.4.
and not to be stirred up to anger, I will not stand long to prove this, being (as we said) but a further degree of meekness, read only, Gal. 5 22. this virtue is there reckoned up among the fruits of the Spirit, whereby we Are known to be the children of God, 1 Cor. 13.4.
Where is that man that doth quietly, and in silence passe by many iniuries and wrongs? Nay, we are so farre from long suffering, that we will now suffer nothing at all.
Where is that man that does quietly, and in silence pass by many injuries and wrongs? Nay, we Are so Far from long suffering, that we will now suffer nothing At all.
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Againe, consider the excellency of this vertue, many waies set foorth vnto vs in the booke of God. As Prouerbs 14.29. He that is slow to wrath is of great wisdome, and Prou. 15.18. It appeaseth strife. Prouerbs 16.32. He that is slow vnto anger, is better then the mighty man, and hee that ruleth his owne minde, is better then hee that winneth a Citie;
Again, Consider the excellency of this virtue, many ways Set forth unto us in the book of God. As Proverbs 14.29. He that is slow to wrath is of great Wisdom, and Prou. 15.18. It appeaseth strife. Proverbs 16.32. He that is slow unto anger, is better then the mighty man, and he that Ruleth his own mind, is better then he that wins a city;
no Conquerour so mightie as hee that subdues his owne passions. Prou. 19.11. The discretion of a man deferreth his anger, and his glory is to passe by an offence.
no Conqueror so mighty as he that subdues his own passion. Prou. 19.11. The discretion of a man deferreth his anger, and his glory is to pass by an offence.
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Let vs endeauour to adorne our selues with this goodlie ornament of long suffering, which indeed declares true wisdome, is a note of true valour and strength:
Let us endeavour to adorn our selves with this goodly ornament of long suffering, which indeed declares true Wisdom, is a note of true valour and strength:
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Now heere a scruple is to be remoued, in that the Apostle saith, Put on long suffering, and he speakes indefinitely, not limiting his speech (as you see) to a long suffering of some kind of iniuries. Heereupon a doubt may rise.
Now Here a scruple is to be removed, in that the Apostle Says, Put on long suffering, and he speaks indefinitely, not limiting his speech (as you see) to a long suffering of Some kind of injuries. Hereupon a doubt may rise.
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or good names, and these we may take notice of by the example of Christ, Iohn 8.40. but withall wee must doe as he there did, put them vp, and belong suffering in respect of them.
or good names, and these we may take notice of by the Exampl of christ, John 8.40. but withal we must do as he there did, put them up, and belong suffering in respect of them.
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and longsuffering, are to be declared, & he sets down distinctly two things wherein they are to be expressed and manifested. First, in forbearing one another. and Secondly, in forgiuing one another.
and long-suffering, Are to be declared, & he sets down distinctly two things wherein they Are to be expressed and manifested. First, in forbearing one Another. and Secondly, in forgiving one Another.
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First, by the matter of forgiuenesse, what wee ought to forgiue one another, and that is matter of quarrell, generally propounded, If any man haue a quarrell to another.
First, by the matter of forgiveness, what we ought to forgive one Another, and that is matter of quarrel, generally propounded, If any man have a quarrel to Another.
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Secondly, by an argument, enforcing such forgiuenesse, taken from the example of Christ, wherein is also expressed the manner of forgiuenesse, that it ought to bee as Christ forgaue vs, Euen at Christ forgaue you, euen so doe yee.
Secondly, by an argument, enforcing such forgiveness, taken from the Exampl of christ, wherein is also expressed the manner of forgiveness, that it ought to be as christ forgave us, Even At christ forgave you, even so do ye.
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Touching this we must know, that to forbeare is (according to the nature of the word here vsed) with patience to suffer and tollerate such things in our brethren,
Touching this we must know, that to forbear is (according to the nature of the word Here used) with patience to suffer and tolerate such things in our brothers,
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for the proper obiect of tolerance or forbearance, is the vnpleasing disposition or behauiour of our brethren, their disposition and manners that are offensiue and greeuous to vs. And so the meaning of the Apostle,
for the proper Object of tolerance or forbearance, is the unpleasing disposition or behaviour of our brothers, their disposition and manners that Are offensive and grievous to us And so the meaning of the Apostle,
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when hee saith, Forbearing one another, is, as if he had said, tollerating, or suffering with pasuch things in one another as are offensiue to you, supporting one another in loue,
when he Says, Forbearing one Another, is, as if he had said, tolerating, or suffering with pasuch things in one Another as Are offensive to you, supporting one Another in love,
Heere then we may easily see, what is the duty laid before vs, (namely) this, that wee are to manifest and expresse our meekenesse and long suffering in a patient sufferance,
Here then we may Easily see, what is the duty laid before us, (namely) this, that we Are to manifest and express our meekness and long suffering in a patient sufferance,
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and tolleration of such things in our brethren as are troublesome and grieuous vnto vs, in a quiet bearing with their vnpleasing disposition, and manners;
and toleration of such things in our brothers as Are troublesome and grievous unto us, in a quiet bearing with their unpleasing disposition, and manners;
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and that we be not deceiued in this duty, know wee more particularly, that our meekenesse ought to be expressed in tollerating and bearing the infirmities and frailties of our brethren, appearing in their outward actions,
and that we be not deceived in this duty, know we more particularly, that our meekness ought to be expressed in tolerating and bearing the infirmities and frailties of our brothers, appearing in their outward actions,
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yea if so be Gods glorie bee cald in question, or the saluation of men be like to be hindred, we are then for a time to lay aside meekenesse, and to put on seuerity.
yea if so be God's glory be called in question, or the salvation of men be like to be hindered, we Are then for a time to lay aside meekness, and to put on severity.
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We read that Moses the meekest man on the earth, when hee saw the people of God worshiping the golden calfe, was so incensed with anger, that hee brake the two Tables in peeces beneath the mountaine, Exod. 32.19.
We read that Moses the Meekest man on the earth, when he saw the people of God worshipping the golden calf, was so incensed with anger, that he brake the two Tables in Pieces beneath the mountain, Exod 32.19.
And consider further that the poore oft-times forbeare the rich, the subiects the magistrate, the base the Noble, eyther for feare of hurt or hope of some good,
And Consider further that the poor ofttimes forbear the rich, the Subjects the magistrate, the base the Noble, either for Fear of hurt or hope of Some good,
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as they are displeasing to vs: and this is it that wee are exhorted to, Ephes. 4.2. That wee support and beare vp one another in loue, in regard of infirmities. And Gal. 6.2.
as they Are displeasing to us: and this is it that we Are exhorted to, Ephesians 4.2. That we support and bear up one Another in love, in regard of infirmities. And Gal. 6.2.
Now before wee come to presse this dutie, wee may heereby easily see, that such persons are farre from Christian meekenesse, who will not forbeare their brethren in the least thing that may be.
Now before we come to press this duty, we may hereby Easily see, that such Persons Are Far from Christian meekness, who will not forbear their brothers in the least thing that may be.
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Surely, they that thus speake, are farre from Christian meekenesse and long suffering, and as yet can haue no assurance that they are in the number of the Elect of God,
Surely, they that thus speak, Are Far from Christian meekness and long suffering, and as yet can have no assurance that they Are in the number of the Elect of God,
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yea, wee bearing with our brethren, sometimes for the present, may afterward (the passion once ouerpast) haue any reasonable contentment at their hands,
yea, we bearing with our brothers, sometime for the present, may afterwards (the passion once overpassed) have any reasonable contentment At their hands,
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then let vs in the feare of God bee stirred vp to manifest our meekenesse and long suffering in tollerating and bearing with the infirmities of our brethren,
then let us in the Fear of God be stirred up to manifest our meekness and long suffering in tolerating and bearing with the infirmities of our brothers,
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Before wee come to the second thing heere mentioned, obserue that the Apostle makes Christian forbearance a mutuall and reciprocall duety, hee saith, forbearing one another mutually,
Before we come to the second thing Here mentioned, observe that the Apostle makes Christian forbearance a mutual and reciprocal duty, he Says, forbearing one Another mutually,
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For indeede the best haue not onely their infirmities in performance of holy dueties, (and therefore wee finde that men of rare graces and great strength haue vsed the helpe of others to strengthen them as Moses vsed the helpe of Hur, a man farre inferiour to himselfe. Exodus 17 12.
For indeed the best have not only their infirmities in performance of holy duties, (and Therefore we find that men of rare graces and great strength have used the help of Others to strengthen them as Moses used the help of Hur, a man Far inferior to himself. Exodus 17 12.
But they haue in them such things as are troublesome, greeuous, and offensiue to their brethren, they are eyther too selfe-conceited, abounding in their owne sence,
But they have in them such things as Are troublesome, grievous, and offensive to their brothers, they Are either too selfe-conceited, abounding in their own sense,
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or somwhat hasty, or the like, and therefore haue need sometimes to be borne withall, in which case a mutuall forbearing one of another is very necessary.
or somewhat hasty, or the like, and Therefore have need sometime to be born withal, in which case a mutual forbearing one of Another is very necessary.
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and hee will beare with thy frowardnesse, beare thou with his hastinesse, and hee will beare with thy selfe-conceitednesse, &c. I passe on to the second thing, wherein meekenesse and long suffering, are to bee expressed (namely) in forgiuing one another.
and he will bear with thy frowardness, bear thou with his hastiness, and he will bear with thy Self-conceitedness, etc. I pass on to the second thing, wherein meekness and long suffering, Are to be expressed (namely) in forgiving one Another.
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And concerning this first, know wee, that forgiuenesse is more then forbearance, for a man may forbeare to reuenge an iniurie because hee wants power to doe it,
And Concerning this First, know we, that forgiveness is more then forbearance, for a man may forbear to revenge an injury Because he Wants power to do it,
but hee forgiues them not their sinnes, so that forgiuenesse is more then forbearance, & that we may rightly conceiue it as it is here expressed, according to the proper signification of the word heere vsed by the Apostle, know wee further that the forgiuing one another is a free remission, (for so the word signifies) a free remission of reuenge (that is) of requiting euill for euill,
but he forgives them not their Sins, so that forgiveness is more then forbearance, & that we may rightly conceive it as it is Here expressed, according to the proper signification of the word Here used by the Apostle, know we further that the forgiving one Another is a free remission, (for so the word signifies) a free remission of revenge (that is) of requiting evil for evil,
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when wee neither carry in vs any hatred or purpose of reuenge for wrongs receiued, nor returne punishment in way of requitall for them, then wee forgiue.
when we neither carry in us any hatred or purpose of revenge for wrongs received, nor return punishment in Way of requital for them, then we forgive.
but euen before the Lord himselfe forgiue vs our debts, as wee also forgiue our debters, we find this a cleere poynt, and often vrged in the Scripture.
but even before the Lord himself forgive us our debts, as we also forgive our debtors, we find this a clear point, and often urged in the Scripture.
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And the vse is the pressing of the practise of this duty, & indeede the dutie of forgiuenesse is very needfull to bee vrged in this age, it is a thing wee are hardly drawen vnto, there bee many oppositions and reasonings of the flesh against it, as forsooth the matter is so greeuous and so foule, wee could forgiue any wrong,
And the use is the pressing of the practice of this duty, & indeed the duty of forgiveness is very needful to be urged in this age, it is a thing we Are hardly drawn unto, there be many oppositions and reasonings of the Flesh against it, as forsooth the matter is so grievous and so foul, we could forgive any wrong,
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if we say, they are farre our inferiours, what are we (dust and ashes) compared to the Lord? if we say we haue often forgiuen them with warning, to doe so no more,
if we say, they Are Far our inferiors, what Are we (dust and Ashes) compared to the Lord? if we say we have often forgiven them with warning, to do so no more,
but not forgette the matter, nor affect the person offending them, but carry stil a purpose of reuenge, therefore we haue need often and earnestly to be stirred vp to the practise of this duety, of forgiuing one another.
but not forget the matter, nor affect the person offending them, but carry still a purpose of revenge, Therefore we have need often and earnestly to be stirred up to the practice of this duty, of forgiving one Another.
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First, we haue heere layd before vs the example of Christ, if we had onely the example of the holy Prophets or Apostles and other holy seruants of God, ought wee not to bee moued by the example of so many worthy persons to forgiue one another? how much more hauing the example of the sonne of God to draw vs to it.
First, we have Here laid before us the Exampl of christ, if we had only the Exampl of the holy prophets or Apostles and other holy Servants of God, ought we not to be moved by the Exampl of so many worthy Persons to forgive one Another? how much more having the Exampl of the son of God to draw us to it.
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Againe, consider that forgiuenesse one of another is an vndoubted and infallible argument to perswade our consciences, that we likewise haue our sinnes remitted and forgiuen,
Again, Consider that forgiveness one of Another is an undoubted and infallible argument to persuade our Consciences, that we likewise have our Sins remitted and forgiven,
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and without that wee not onely haue no such assurance, but on the contrary haue iust cause to feare, that the Lord will pursue vs to the vtmost for our sinnes, according to that fearefull parable Matth. 18.24. to the end of the chapter.
and without that we not only have no such assurance, but on the contrary have just cause to Fear, that the Lord will pursue us to the utmost for our Sins, according to that fearful parable Matthew 18.24. to the end of the chapter.
Oh then who is it that will not bee perswaded to such a duty, wherin Christ himselfe hath gone before him? it is a duety full of sweete comfort, thinke vppon it,
O then who is it that will not be persuaded to such a duty, wherein christ himself hath gone before him? it is a duty full of sweet Comfort, think upon it,
Come we to the amplification of this duty, of forgiuing one another, and first (as we sayd) it is further layd before vs, by the matter of forgiuenesse in these words (if any haue a quarrell to another) the matter of forgiuenesse, is matter of quarrell, the word (quarrell) is onely needefull heere to be explained,
Come we to the amplification of this duty, of forgiving one Another, and First (as we said) it is further laid before us, by the matter of forgiveness in these words (if any have a quarrel to Another) the matter of forgiveness, is matter of quarrel, the word (quarrel) is only needful Here to be explained,
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Heere then obserue wee, that that the Apostle doeth limit forgiuenesse one of another to matter of quarrell, hee boundes our forgiuenesse one of another, vppon iust cause of complaint, on matter of offence,
Here then observe we, that that the Apostle doth limit forgiveness one of Another to matter of quarrel, he bounds our forgiveness one of Another, upon just cause of complaint, on matter of offence,
Now in that the Apostle doth subioine to forgiuing one another, the matter of forgiuenesse in these termes (if anie man haue a quarrell to another) if anie man haue iust cause of complaint against another, we easily see thus much offered to our consideration.
Now in that the Apostle does subjoin to forgiving one Another, the matter of forgiveness in these terms (if any man have a quarrel to Another) if any man have just cause of complaint against Another, we Easily see thus much offered to our consideration.
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We finde the question thus propounded by Peter, Mat. 18.21. Master howe often shall my brother sinne against mee, and I shall forgiue him, and Luk. 14.5.
We find the question thus propounded by Peter, Mathew 18.21. Master how often shall my brother sin against me, and I shall forgive him, and Luk. 14.5.
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saith our Sauiour, though thy brother sinne against thee, though thy brother offend thee, and thou haue iust cause of complaint against him seauen times in a day,
Says our Saviour, though thy brother sin against thee, though thy brother offend thee, and thou have just cause of complaint against him seauen times in a day,
and deale with him as he hath dealt with vs? and being reprooued for their violence in speech and behauiour, expressing their cankered and reuengefull mindes,
and deal with him as he hath dealt with us? and being reproved for their violence in speech and behaviour, expressing their cankered and revengeful minds,
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yet behold and consider how the holy Ghost hath cut off that which thy crooked and corrupt reason is readie thereuppon to inferre, that because thou hast iust cause,
yet behold and Consider how the holy Ghost hath Cut off that which thy crooked and corrupt reason is ready thereupon to infer, that Because thou hast just cause,
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and then is the fit time to forgiue thy brother, when thou hast iust cause of offence giuen thee from him, thinke on it whosoeuer thou art, that art ready to followe the crooked rule of thine own reason,
and then is the fit time to forgive thy brother, when thou hast just cause of offence given thee from him, think on it whosoever thou art, that art ready to follow the crooked Rule of thine own reason,
If thou alwaies deale with thy brother, as thou hast iust cause, surely, thou mayest looke the Lord will not remit any thing of the rigour of his iustice towards thee,
If thou always deal with thy brother, as thou hast just cause, surely, thou Mayest look the Lord will not remit any thing of the rigour of his Justice towards thee,
Come wee now to the argument enforcing this dutie of forgiuing one another from the example of Christ in these wordes (Euen as Christ forgaue you, euen so doe yee.
Come we now to the argument enforcing this duty of forgiving one Another from the Exampl of christ in these words (Even as christ forgave you, even so do ye.
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and so doth hee properly forgiue sinnes, according to that assertion of the Pharisies, not denied by Christ, Marke 2.7. None can forgiue sinnes but God onely.
and so does he properly forgive Sins, according to that assertion of the Pharisees, not denied by christ, Mark 2.7. None can forgive Sins but God only.
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as God in Christ for gaue you, which agrees with that, 2 Corinthians 5.19. God was in Christ and reconciled the world to him selfe, not imputing their sins vnto them.
as God in christ for gave you, which agrees with that, 2 Corinthians 5.19. God was in christ and reconciled the world to him self, not imputing their Sins unto them.
euen workes commanded in the Law of God, and in these indeed, we are to imitate Christ, in obedience to the morall Law onely, are wee to follow Christ,
even works commanded in the Law of God, and in these indeed, we Are to imitate christ, in Obedience to the moral Law only, Are we to follow christ,
And therefore it is but a a fancie and dreame of the Papists, that we are to imitate Christ in his 40. daies fast, it is but a vanishing speculation of their owne braines.
And Therefore it is but a a fancy and dream of the Papists, that we Are to imitate christ in his 40. days fast, it is but a vanishing speculation of their own brains.
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we are to consider these wordes, Euen as Christ forgaue you, euenso doe yee, together with that, Ephes. 4.32. Forgiuing one another, euen as God for Christs sake forgaue you:
we Are to Consider these words, Even as christ forgave you, euenso doe ye, together with that, Ephesians 4.32. Forgiving one Another, even as God for Christ sake forgave you:
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and it comes in, and through the sonne of his loue, Cap. 1.13. and his loue in Christ neuer changeth, and therefore remission of sinnes is most certaine and vnchangeable.
and it comes in, and through the son of his love, Cap. 1.13. and his love in christ never changes, and Therefore remission of Sins is most certain and unchangeable.
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whether God in Christ hath forgiuen him, or no, how shall he apply himselfe therein to bee like to Christ? And how shall he finde and feele himselfe bound to forgiue his brethren,
whither God in christ hath forgiven him, or no, how shall he apply himself therein to be like to christ? And how shall he find and feel himself bound to forgive his brothers,
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as Christ hath forgiuen him? And therefore without question, the example of Christ set before vs for imitation, doth plainely teach that wee may be assured of it;
as christ hath forgiven him? And Therefore without question, the Exampl of christ Set before us for imitation, does plainly teach that we may be assured of it;
that God in Christ hath forgiuen vs our sinnes, and hauing such assureance we are to remember to our comfort, that forgiuenesse of sinnes once granted, it remaines for euer,
that God in christ hath forgiven us our Sins, and having such assurance we Are to Remember to our Comfort, that forgiveness of Sins once granted, it remains for ever,
euen so doe yee.) Which word (as) doth not import Equali• tie, but Similitude. We are to forgiue one another as God in Christ hath forgiuen vs. I might heere runne into a large field,
even so do ye.) Which word (as) does not import Equali• tie, but Similitude. We Are to forgive one Another as God in christ hath forgiven us I might Here run into a large field,
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That our forgiuenesse one of another must bee free, we are not to forgiue vpon condition or consideration vpon the suite of friends, vpon the importunitie of the party or the like,
That our forgiveness one of Another must be free, we Are not to forgive upon condition or consideration upon the suit of Friends, upon the importunity of the party or the like,
but freely and without any by-respect, as God hath forgiuen vs, yea we are to be like to God, especially in this, in forgiuing the whole offence and iniurie.
but freely and without any by-respect, as God hath forgiven us, yea we Are to be like to God, especially in this, in forgiving the Whole offence and injury.
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That which God forgiue, hee forgiues wholly and neuer after imputes it, so are we to forgiue our brethren, not carrying a peece of an iniurie vnforgiuen, not reseruing in our mindes part of a wrong till afterward,
That which God forgive, he forgives wholly and never After imputes it, so Are we to forgive our brothers, not carrying a piece of an injury unforgiven, not reserving in our minds part of a wrong till afterwards,
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If we so doe our case is most fearefull, and when we vse that petition, Forgiue vs our debts, as we also forgiue our debtors, we most fearefully pray against our selues;
If we so do our case is most fearful, and when we use that petition, Forgive us our debts, as we also forgive our debtors, we most fearfully pray against our selves;
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and that is a fearefull thing, that thine owne mouth should so call for vengeance to be powred downe vpon thy selfe, the least part of his wrath is able to crush thee,
and that is a fearful thing, that thine own Mouth should so call for vengeance to be poured down upon thy self, the least part of his wrath is able to crush thee,
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or as the vppermost, and so the fairest, richest, and most precious peece of the new cloathing, And aboue all these things, saith the Apostle, put on loue.
or as the uppermost, and so the Fairest, Richest, and most precious piece of the new clothing, And above all these things, Says the Apostle, put on love.
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Then hee doth further amplifie his exhortation by a description of loue, setting it out by the excellent vse of it, that it serues as a bond, that it is the bond of perfection;
Then he does further amplify his exhortation by a description of love, setting it out by the excellent use of it, that it serves as a bound, that it is the bound of perfection;
Come wee to examine the words touching the true sense and meaning of them (Aboue all these things) that is, aboue all these forenamed vertues, Put on loue. The Apostle doth heere still continue his Metaphor, taken from the cloathing of the bodie,
Come we to examine the words touching the true sense and meaning of them (Above all these things) that is, above all these forenamed Virtues, Put on love. The Apostle does Here still continue his Metaphor, taken from the clothing of the body,
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and by loue we are to vnderstand, loue to our brethren, loue of one another, (which is the bond of perfection) the word heere translated (bond) signifieth not such a bond as doth tie one thing to another,
and by love we Are to understand, love to our brothers, love of one Another, (which is the bound of perfection) the word Here translated (bound) signifies not such a bound as does tie one thing to Another,
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and is to be rendred (couple, or coniunction) bond of perfection, that is, according to the true and naturall signification of that word (of integrity) or as I may say, of wholenesse:
and is to be rendered (couple, or conjunction) bound of perfection, that is, according to the true and natural signification of that word (of integrity) or as I may say, of wholeness:
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for it signifieth the wholenesse of any body, either naturall, morall, or ciuill, when any body is a compleat and whole body, consisting of all the parts of it,
for it signifies the wholeness of any body, either natural, moral, or civil, when any body is a complete and Whole body, consisting of all the parts of it,
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and conioining also the members of the Church one to another, and making them on whole and perfect body, cowpling together the members of the whole Church,
and conjoining also the members of the Church one to Another, and making them on Whole and perfect body, cowpling together the members of the Whole Church,
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yea conioining the members of euery particular Church, yea of euery society in the Church, that is the meaning of the Apostle when he saith, Loue is the bond of perfection.
yea conjoining the members of every particular Church, yea of every society in the Church, that is the meaning of the Apostle when he Says, Love is the bound of perfection.
as the most excellent part of that glorious vesture of the new man, which loue doth vnite and knit together all Christian vertues and duties that passe from man to man, making them as one perfect body,
as the most excellent part of that glorious vesture of the new man, which love does unite and knit together all Christian Virtues and duties that pass from man to man, making them as one perfect body,
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That true Christian loue of our brethren is not in vs by nature, there is no inclination in vs by nature to loue our brethren a right, no certainely, true loue of our brethren is a renewed affection, whereby wee are mooued to wish, speake, and doe well vnto them.
That true Christian love of our brothers is not in us by nature, there is no inclination in us by nature to love our brothers a right, no Certainly, true love of our brothers is a renewed affection, whereby we Are moved to wish, speak, and do well unto them.
And this meets with that error of the Papists, who teach that the first act of loue is in vs by nature, and that wee haue in vs by nature an inclination to loue both God and men,
And this meets with that error of the Papists, who teach that the First act of love is in us by nature, and that we have in us by nature an inclination to love both God and men,
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This is but their conceit, it cannot stand with the euidence and truth of the word of God in this text, and in many other places. And againe this teacheth vs,
This is but their conceit, it cannot stand with the evidence and truth of the word of God in this text, and in many other places. And again this Teaches us,
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yea, to doe good to them as it is said, Daniel 1.9. God brought Daniel into fauour and tender loue with the chiefe of the Eunuches, and Nebuchadnetzar shewed him great fauour and highly aduanced him, Dan. 2.48.
yea, to do good to them as it is said, daniel 1.9. God brought daniel into favour and tender love with the chief of the Eunuchs, and Nebuchadnezzar showed him great favour and highly advanced him, Dan. 2.48.
But a naturall man can neuer truely and aright affect others, and loue them in the Lord, and as they beare his image, that is onely the worke of the Spirit of God;
But a natural man can never truly and aright affect Others, and love them in the Lord, and as they bear his image, that is only the work of the Spirit of God;
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but by comparison, with the vertues foregoing, as a more excellent grace, then any of those forenamed, he saith (Put on loue aboue all) put on loue chiefely and principally, aboue all these.
but by comparison, with the Virtues foregoing, as a more excellent grace, then any of those forenamed, he Says (Put on love above all) put on love chiefly and principally, above all these.
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and haue their vse in Christian life and conuersation amongst men, that in respect of such graces and vertues, loue is to bee put on aboue them all, as a more excellent grace.
and have their use in Christian life and Conversation among men, that in respect of such graces and Virtues, love is to be put on above them all, as a more excellent grace.
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That the excellency and preferment of loue aboue other graces, is in respect of such graces as haue relation to men, and haue vse in Christian life and conuersation among men;
That the excellency and preferment of love above other graces, is in respect of such graces as have Relation to men, and have use in Christian life and Conversation among men;
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loue is not more excellent, neither is it heere nor any where else in Scripture, simply preferred aboue all graces whatsoeuer, (for in Gods sight and acceptation, faith excels it, not in any dignity in it selfe,
love is not more excellent, neither is it Here nor any where Else in Scripture, simply preferred above all graces whatsoever, (for in God's sighed and acceptation, faith excels it, not in any dignity in it self,
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In that the Apostle doth exhort, to put on loue aboue all these, and other graces that haue relation to men, wee may easily see thus much laid before vs. That loue one of another is a most precious fruit of faith, for faith worketh by loue, Gal. 5.6. and loue is the most excellent grace that comes from faith.
In that the Apostle does exhort, to put on love above all these, and other graces that have Relation to men, we may Easily see thus much laid before us That love one of Another is a most precious fruit of faith, for faith works by love, Gal. 5.6. and love is the most excellent grace that comes from faith.
agrees with our Apostle, and doth second him in his exhortation, and saith, aboue all things haue feruent loue among you, hee preferres loue before all other graces,
agrees with our Apostle, and does second him in his exhortation, and Says, above all things have fervent love among you, he prefers love before all other graces,
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and that iustly, for indeed without loue, what duties soeuer wee performe to our brethren are nothing worth as the Apostle shewes plainely and at large, 1. Cor. 13. and the Lord himself doth so account of loue to our brethren, that if a man were ready to come to his immediate worship, he is content that duty to him should rather be left vndone,
and that justly, for indeed without love, what duties soever we perform to our brothers Are nothing worth as the Apostle shows plainly and At large, 1. Cor. 13. and the Lord himself does so account of love to our brothers, that if a man were ready to come to his immediate worship, he is content that duty to him should rather be left undone,
Wee must learne to esteeme it, and to prize it aboue all other vertues that haue relation to men, and to breath after it as the most excellent fruit of faith, we are fallen into that age of the world our Sauiour foretold, Mat. 24.12.
we must Learn to esteem it, and to prize it above all other Virtues that have Relation to men, and to breath After it as the most excellent fruit of faith, we Are fallen into that age of the world our Saviour foretold, Mathew 24.12.
wherein the loue of many is growne cold, and no doubt this amongst others is one speciall reason of it, men haue not that hie esteem of loue to their brethrē as they ought, they account it not as the most excellent ornament,
wherein the love of many is grown cold, and no doubt this among Others is one special reason of it, men have not that high esteem of love to their brothers as they ought, they account it not as the most excellent ornament,
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yea an argument of an abiect and base minde to put on loue with the properties and fruites of it mentioned, 1. Corinthians vers. 13. as not to disdaine and not to bee prouoked to anger,
yea an argument of an abject and base mind to put on love with the properties and fruits of it mentioned, 1. Corinthians vers. 13. as not to disdain and not to be provoked to anger,
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yea are there not some who make the least account of it of any thing to beare true loue to their brethren? Happily they haue many other good qualities, they are sober, wise, iudicious and able to giue good counsell,
yea Are there not Some who make the least account of it of any thing to bear true love to their brothers? Happily they have many other good qualities, they Are Sobrium, wise, judicious and able to give good counsel,
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And to settle this in our harts, let vs often thinke on that before spoken, that without loue all other vertues and duties performed to men are nothing worth.
And to settle this in our hearts, let us often think on that before spoken, that without love all other Virtues and duties performed to men Are nothing worth.
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by this shall al men know that ye are my disciples, if ye loue one another, by this you shall make it cleare to the world that you are my disciples, let these things be often thought on, that the consideration of them may work it into our hearts,
by this shall all men know that you Are my Disciples, if you love one Another, by this you shall make it clear to the world that you Are my Disciples, let these things be often Thought on, that the consideration of them may work it into our hearts,
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and many excellent vertues, and duties may proceed from some other roote, beside loue, the Apostle hath made it cleere, 1. Cor. 13. a man may speake as with the tongue of men and Angels,
and many excellent Virtues, and duties may proceed from Some other root, beside love, the Apostle hath made it clear, 1. Cor. 13. a man may speak as with the tongue of men and Angels,
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In the description of loue to our brethren, in these words (which is the bond of perfection) we see an excellent vse of loue to men layd before vs, that it serues as a bond, knitting together the members of the Church,
In the description of love to our brothers, in these words (which is the bound of perfection) we see an excellent use of love to men laid before us, that it serves as a bound, knitting together the members of the Church,
yea, knitting together all Christian graces, vertues and duties, that passe from man to man, making them as it were one perfect bodie, loue is the bond of that neare coniunction of the members of the Church one to another,
yea, knitting together all Christian graces, Virtues and duties, that pass from man to man, making them as it were one perfect body, love is the bound of that near conjunction of the members of the Church one to Another,
and euery member hath right and title to them, and may challenge an interest in them all, there is not a grace or gift in any one member of the Church,
and every member hath right and title to them, and may challenge an Interest in them all, there is not a grace or gift in any one member of the Church,
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whether they be things present, or things to come, euen all are yours, as if he had sayd, what gift or grace soeuer is bestowed on Paul, or Apollos, or Cephas, you may challenge it as your owne in the vse of it, howsoeuer I say this is true, that whatsoeuer gift or grace is in one member of the Church, another member that wants it, hath right to it, in the vse of it.
whither they be things present, or things to come, even all Are yours, as if he had said, what gift or grace soever is bestowed on Paul, or Apollos, or Cephas, you may challenge it as your own in the use of it, howsoever I say this is true, that whatsoever gift or grace is in one member of the Church, Another member that Wants it, hath right to it, in the use of it.
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Yet without loue, the gifts and graces that bee in the members of the Church, are not vsed for the good one of another, the Apostle sayth, 1. Cor. 8.1, knowledge without loue puffeth vp,
Yet without love, the Gifts and graces that be in the members of the Church, Are not used for the good one of Another, the Apostle say, 1. Cor. 8.1, knowledge without love Puffeth up,
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it is there said that the multitude of beleeuers, were of one hart, which no doubt was through loue, they were so neerely conioyned by loue one to another,
it is there said that the multitude of believers, were of one heart, which no doubt was through love, they were so nearly conjoined by love one to Another,
Forsooth, because wee ascribe not to them the merit of our iustification in Gods sight, see the wilfull blindnesse of such as are deuoted to their owne pleasing conceit, they doate so much on the merit of loue and good workes,
Forsooth, Because we ascribe not to them the merit of our justification in God's sighed, see the wilful blindness of such as Are devoted to their own pleasing conceit, they dote so much on the merit of love and good works,
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but that which must needes shoulder out Gods grace and the merits of Christ, wee willingly acknowledge that profitable and necessarie vse of loue of others heere specified by the Apostle, that it serues as a bond of integritie or perfectnesse,
but that which must needs shoulder out God's grace and the merits of christ, we willingly acknowledge that profitable and necessary use of love of Others Here specified by the Apostle, that it serves as a bound of integrity or perfectness,
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and some are carried one way, and some another, yea, it is want of loue, which makes vs amongst our selues so loose and so vncoupled one to anther, that wee are as a body out of ioynt in many things, it is the want of loue, that makes vs start asunder one from another on euery trifling occasion.
and Some Are carried one Way, and Some Another, yea, it is want of love, which makes us among our selves so lose and so uncoupled one to anther, that we Are as a body out of joint in many things, it is the want of love, that makes us start asunder one from Another on every trifling occasion.
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Wee are to acknowledge that, our want, and to bewaile it, and to stirre vs vppe to entertaine true loue, one to another, and where it is to encrease it.
we Are to acknowledge that, our want, and to bewail it, and to stir us up to entertain true love, one to Another, and where it is to increase it.
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Let vs then besides the excellent vse of loue one to anther, remember this, that as many as are true beleeuers haue learned of the spirit of God to loue one another,
Let us then beside the excellent use of love one to anther, Remember this, that as many as Are true believers have learned of the Spirit of God to love one Another,
but the bond of it, true Christian loue in the members of Christ is not a perfection of loue but it is the bond of perfection in the sence before shewed.
but the bound of it, true Christian love in the members of christ is not a perfection of love but it is the bound of perfection in the sense before showed.
This I note in a word, against the lying Sect of the family of loue, (indeed the grosse abusers of loue) who beare themselues much on this text of the Apostle,
This I note in a word, against the lying Sect of the family of love, (indeed the gross Abusers of love) who bear themselves much on this text of the Apostle,
and conclude that because the Apostle saith heere, loue is the bond of perfection, therefore there is a perfection of loue in the regenerate in the time of this life.
and conclude that Because the Apostle Says Here, love is the bound of perfection, Therefore there is a perfection of love in the regenerate in the time of this life.
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Why, the Scripture is pregnant and plaine for it, do we not read, 1. Ioh. 4.17. heerein is that loue perfect in vs, that we should haue boldnesse in the day of iudgement.
Why, the Scripture is pregnant and plain for it, do we not read, 1. John 4.17. herein is that love perfect in us, that we should have boldness in the day of judgement.
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for feare hath painfulnesse, and he that feareth is not perfect in loue, Phil. 3.15. Let vs therefore as many as be perfect, be thus minded. I answer them.
for Fear hath painfulness, and he that fears is not perfect in love, Philip 3.15. Let us Therefore as many as be perfect, be thus minded. I answer them.
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and not of degrees, or more plainely, there is in them that are truely regenerate, in the time of this life, measure of sanctity and holinesse in all the faculties of their soules,
and not of Degrees, or more plainly, there is in them that Are truly regenerate, in the time of this life, measure of sanctity and holiness in all the faculties of their Souls,
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and in euerie part of their bodies, and that is a perfection of parts, but they haue not in them a perfect measure and degree of any part of holinesse,
and in every part of their bodies, and that is a perfection of parts, but they have not in them a perfect measure and degree of any part of holiness,
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and so no perfection in degrees, for as the Apostle saith, 1 Cor. 13.9. The most regenerate know but in part, and therefore their loue, and other graces that are in them, are proportionable, they are but in part, not perfect in the time of this life.
and so no perfection in Degrees, for as the Apostle Says, 1 Cor. 13.9. The most regenerate know but in part, and Therefore their love, and other graces that Are in them, Are proportionable, they Are but in part, not perfect in the time of this life.
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but rather by loue is there meant Gods loue to vs that are true beleeuers, which is said to be perfect in vs, in regard of the effect of it, in regard of the vse and comfort of it, shed abroad in our hearts,
but rather by love is there meant God's love to us that Are true believers, which is said to be perfect in us, in regard of the Effect of it, in regard of the use and Comfort of it, shed abroad in our hearts,
for Iohn saith, verse 16. Wee haue knowne, and beleeued the loue that God hath in vs, (or towards vs) and then he goes on still, (no doubt) speaking of the same loue,
for John Says, verse 16. we have known, and believed the love that God hath in us, (or towards us) and then he Goes on still, (no doubt) speaking of the same love,
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and hee calles it perfect loue, What then? Will it thereupon follow, that there is an absolute perfection of loue in the regenerate, in the time of this life,
and he calls it perfect love, What then? Will it thereupon follow, that there is an absolute perfection of love in the regenerate, in the time of this life,
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Now perfect loue in degree cannot procure remission of any one sinne, that is no part of Gods promise annexed to his couenant of workes, he saith not, doe this and thou shalt liue,
Now perfect love in degree cannot procure remission of any one sin, that is no part of God's promise annexed to his Covenant of works, he Says not, do this and thou shalt live,
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and therefore it is said, hee bare our sinnes in his bodie on the tree, 1. Pet. 2.24. Wee may then safely stand on this against our aduersaries, that it is not loue (admit it to bee most perfect) that can iustifie vs in the sight of God:
and Therefore it is said, he bore our Sins in his body on the tree, 1. Pet. 2.24. we may then safely stand on this against our Adversaries, that it is not love (admit it to be most perfect) that can justify us in the sighed of God:
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And his exhortation being thus propounded, hee doth further strengthen it, and vrge it on the Colossians by waight of argument, taken from the condition of their calling, that they were called to this peace, expressed more clearelie in those words, (in one body) wherein also is implied an argument, to perswade them to it, that they were called vnto it as members of one body.
And his exhortation being thus propounded, he does further strengthen it, and urge it on the colossians by weight of argument, taken from the condition of their calling, that they were called to this peace, expressed more clearly in those words, (in one body) wherein also is implied an argument, to persuade them to it, that they were called unto it as members of one body.
and that, a peace of God, and that it ought to beare rule in their hearts. 2 Backed and strengthned by an argument taken from their calling, that they were called vnto it as members of one body. 3 And then further amplified, by requiring another duty seruing for the continuance of that peace, that for the better entertainement and continuance of it, they should be amiable, or gratefull one to another.
and that, a peace of God, and that it ought to bear Rule in their hearts. 2 Backed and strengthened by an argument taken from their calling, that they were called unto it as members of one body. 3 And then further amplified, by requiring Another duty serving for the Continuance of that peace, that for the better entertainment and Continuance of it, they should be amiable, or grateful one to Another.
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By the peace of God, the Apostle meanes not that peace that God himselfe hath, and in which hee liueth, but that which he communicateth to vs; and that is twofold:
By the peace of God, the Apostle means not that peace that God himself hath, and in which he lives, but that which he Communicateth to us; and that is twofold:
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and thorow Christ, whereof the Apostle speakes, Rom. 5.1. Being iustified by faith wee haue peace towards God thorow our Lord Iesus Christ. And Philip. 4.7. The peace of God which passeth all vnderstanding, shall preserue your hearts and mindes in Christ Iesus, but this peace is not heere meant:
and thorough christ, whereof the Apostle speaks, Rom. 5.1. Being justified by faith we have peace towards God thorough our Lord Iesus christ. And Philip. 4.7. The peace of God which passes all understanding, shall preserve your hearts and minds in christ Iesus, but this peace is not Here meant:
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the other peace, is that which wee haue, or ought to haue with men, namely, that concord and good agreement, comming from loue, which we ought to haue one with another;
the other peace, is that which we have, or ought to have with men, namely, that concord and good agreement, coming from love, which we ought to have one with Another;
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and wrought in you by his holy Spirit, haue the chiefe sway, and preuaile ouer all your euill affections, by which you are stird vp to discord and dissention, let it be as a commander ouer them all,
and wrought in you by his holy Spirit, have the chief sway, and prevail over all your evil affections, by which you Are stirred up to discord and dissension, let it be as a commander over them all,
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Know we further more particularly, that the peace and agreement we are to hold and embrace with men, it must be ioined with truth of religion, and with holinesse, it must bee a peace thus qualified,
Know we further more particularly, that the peace and agreement we Are to hold and embrace with men, it must be joined with truth of Religion, and with holiness, it must be a peace thus qualified,
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euen a peace going hand in hand with truth and holinesse. And hence it is, that the Apostle, Rom. 12.18. doth exhort to peace, not absolutely, but with condition of possibility.
even a peace going hand in hand with truth and holiness. And hence it is, that the Apostle, Rom. 12.18. does exhort to peace, not absolutely, but with condition of possibility.
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or meanes, haue peace with all, (for their is possibility of peace, vnlawfull) but hee meanes a possibility in respect of right and lawfulnesse of fact;
or means, have peace with all, (for their is possibility of peace, unlawful) but he means a possibility in respect of right and lawfulness of fact;
and so as you may still continue in the true feare of God, and holinesse, then haue peace with all, Heb. 12.14. saith the holy Ghost, follow peace with all men, and holinesse, without the which no man shall see the Lord.
and so as you may still continue in the true Fear of God, and holiness, then have peace with all, Hebrew 12.14. Says the holy Ghost, follow peace with all men, and holiness, without the which no man shall see the Lord.
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we haue then good and sufficient warrant for our refusall of a pacification with the Papists in respect of religion, wee haue good reason for it, not to make peace with them,
we have then good and sufficient warrant for our refusal of a pacification with the Papists in respect of Religion, we have good reason for it, not to make peace with them,
nor to consent with them in regard of religion, because peace with them in that respect, would not be Gods peace, the peace that is of God, must bee peace in truth and holinesse,
nor to consent with them in regard of Religion, Because peace with them in that respect, would not be God's peace, the peace that is of God, must be peace in truth and holiness,
and therefore to haue contention with such as hold not the truth in him, is no breach of peace. Isa. 59.4. We read that the Lord cals for contention, yea hee was angry that none would make dissention, in taking part with the truth.
and Therefore to have contention with such as hold not the truth in him, is no breach of peace. Isaiah 59.4. We read that the Lord calls for contention, yea he was angry that none would make dissension, in taking part with the truth.
because the religion wee holde and professe, is the doctrine of the Prophets and Apostles, grounded on the truth of the word of God, from which we may not swerue on haires breadth.
Because the Religion we hold and profess, is the Doctrine of the prophets and Apostles, grounded on the truth of the word of God, from which we may not swerve on hairs breadth.
Againe, it is so, that the peace we holde with men must goe hand in hand with holinesse? Then take wee knowledge of it, that our peace and agreement with men must not be as commonly it is in the world, a peace and agreement with them, in prophanesse and sinne, a drunken peace, commonly called, good fellowship.
Again, it is so, that the peace we hold with men must go hand in hand with holiness? Then take we knowledge of it, that our peace and agreement with men must not be as commonly it is in the world, a peace and agreement with them, in profaneness and sin, a drunken peace, commonly called, good fellowship.
Where we see he vtters a voice of dissention, if euer there were any, yea that which one calls the foame of dissention, Dauid is so farre from ioyning hands with the wicked in their sin,
Where we see he utters a voice of dissension, if ever there were any, yea that which one calls the foam of dissension, David is so Far from joining hands with the wicked in their since,
as that he proclaimes a partaking against them, and his example must we follow, it must befarre from vs to ioyne hands with the wicked and prophane men in their sinne,
as that he proclaims a partaking against them, and his Exampl must we follow, it must befarre from us to join hands with the wicked and profane men in their sin,
yea in respect of their wickednesse and prophanenesse, I dare be bold to affirme, we are to bee contentious with an holy contention, not with bitternes & brawling,
yea in respect of their wickedness and profaneness, I Dare be bold to affirm, we Are to be contentious with an holy contention, not with bitterness & brawling,
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as Ieremie cries out, Ier. 15.10. Woe is me, my mother, that thou hast borne me a contentious man, and a man that striueth with the whole earth, which was in respect of the wickednes of that time.
as Ieremie cries out, Jeremiah 15.10. Woe is me, my mother, that thou hast born me a contentious man, and a man that strives with the Whole earth, which was in respect of the wickedness of that time.
Let then the world charge such, as in zeale to Gods glory, and in a Christian care to discharge the office of true friends doe reprooue others, happilie their neighbours for their grosse sinnes,
Let then the world charge such, as in zeal to God's glory, and in a Christian care to discharge the office of true Friends do reprove Others, happily their neighbours for their gross Sins,
We must carry in vs such a peace as is able to keep down all our euill lusts and affections that stir vs vp to discord & dissention, wee must haue in vs a peace so strong and so powerfull,
We must carry in us such a peace as is able to keep down all our evil Lustiest and affections that stir us up to discord & dissension, we must have in us a peace so strong and so powerful,
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the Apostle there shewes by the contrary, that where peace doth not rule, there our euill lusts and affections, breake out into iarres and dissentions, whence (saith he) are wars and contentions among you? are they not hence? euen of your lust, that fight in your members from your lusts, preuailing in your hearts,
the Apostle there shows by the contrary, that where peace does not Rule, there our evil Lustiest and affections, break out into jars and dissensions, whence (Says he) Are wars and contentions among you? Are they not hence? even of your lust, that fight in your members from your Lustiest, prevailing in your hearts,
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Doe not the common brawles, and needelesse contentions that are amongest men, plainely shew it, that peace is not predominant in them? when men are at difference and contention one with another, are they not hardly drawen to peace or any agreement? as the common saying is, a Beare might as easily bee drawen to the stake,
Do not the Common brawls, and needless contentions that Are amongst men, plainly show it, that peace is not predominant in them? when men Are At difference and contention one with Another, Are they not hardly drawn to peace or any agreement? as the Common saying is, a Bear might as Easily be drawn to the stake,
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And againe, search thine owne heart, and finde out that lust that is the chiefe cause of contention in thee, labour to dispossesse thine heart of that,
And again, search thine own heart, and find out that lust that is the chief cause of contention in thee, labour to dispossess thine heart of that,
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when we haue warre in our hearts, for so may hypocrites, as the Prophet complained, Ierem. 9.8. yea, a man may be kept from discord and contention, outwardly by restraining grace, but if peace rule in the heart, that is a worke of Gods Spirit.
when we have war in our hearts, for so may Hypocrites, as the Prophet complained, Jeremiah 9.8. yea, a man may be kept from discord and contention, outwardly by restraining grace, but if peace Rule in the heart, that is a work of God's Spirit.
Come we to the argument the Apostle doth here subioin to his exhortation, for the enforcing of it on the Colossians, together with the amplification of it in these words (to the which ye are called in one body) the argument as wee may easily see, is from the condition of the Colossians, that they were called to peace as the members of one body,
Come we to the argument the Apostle does Here subioin to his exhortation, for the enforcing of it on the colossians, together with the amplification of it in these words (to the which you Are called in one body) the argument as we may Easily see, is from the condition of the colossians, that they were called to peace as the members of one body,
namely, that to that end they should be Amiable or gratefull (to the which) that is to say, to which peace of God before spoken of (yee are called) that is to say, ye are bound by your calling,
namely, that to that end they should be Amiable or grateful (to the which) that is to say, to which peace of God before spoken of (ye Are called) that is to say, you Are bound by your calling,
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as you are Christians, and called to the profession of the Gospell, for when a man is sayd to be called to anie dutie, thereby is not only signified that it is lawfull for him to doe that dutie,
as you Are Christians, and called to the profession of the Gospel, for when a man is said to be called to any duty, thereby is not only signified that it is lawful for him to do that duty,
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as members of one bodie vnder one head, Christ Iesus (and be ye amiable) that is, according to the true and proper signification of the word, be ye gratefull or thankfull, which is not to bee vnderstood (as some would haue it) with relation to God,
as members of one body under one head, christ Iesus (and be the amiable) that is, according to the true and proper signification of the word, be you grateful or thankful, which is not to be understood (as Some would have it) with Relation to God,
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as if the meaning were, bee yee thankefull to God, for of that the Apostle speakes afterward verse 17. and heere he entreats of duties that passe from man to man,
as if the meaning were, be ye thankful to God, for of that the Apostle speaks afterwards verse 17. and Here he entreats of duties that pass from man to man,
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as members into one body, vnder one head Christ Iesus, and that you may better entertaine and continue this peace among you, be ye gratefull one to another, aswell in conferring, as in requiring of benefits.
as members into one body, under one head christ Iesus, and that you may better entertain and continue this peace among you, be you grateful one to Another, aswell in conferring, as in requiring of benefits.
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That Christians & professors of the Gospell, are bound to peace and good agreement one with another, by their calling & profession, our calling & profession of the Gospel & Christianity, doth or should bind vs to the peace of God,
That Christians & professors of the Gospel, Are bound to peace and good agreement one with Another, by their calling & profession, our calling & profession of the Gospel & Christianity, does or should bind us to the peace of God,
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and that is a word of glad tydings & peace, yea, it makes lambs of lyons, the Prophet, speaking of the fruits of the gospel, in the kingdom of Christ faith, The wolfe shall dwell with the lamb,
and that is a word of glad tidings & peace, yea, it makes Lambs of lyons, the Prophet, speaking of the fruits of the gospel, in the Kingdom of christ faith, The wolf shall dwell with the lamb,
yea, true Christians are called by to haue interest and title in the couenant of grace which is also a couenant of peace, they are called to haue peace with God,
yea, true Christians Are called by to have Interest and title in the Covenant of grace which is also a Covenant of peace, they Are called to have peace with God,
or against it sinne, greeuously, and bring themselues in danger of all Gods iudgements, for men haue assurance of Gods protection, onely so long as they keep themselues within the wayes of their callings, Psal. 91.11. if they goe out of them, they bereaue themselues of Gods protection, and lay themselues open to all his plagues and iudgements;
or against it sin, grievously, and bring themselves in danger of all God's Judgments, for men have assurance of God's protection, only so long as they keep themselves within the ways of their callings, Psalm 91.11. if they go out of them, they bereave themselves of God's protection, and lay themselves open to all his plagues and Judgments;
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yea, the text is plain, Mat. 24. that the Lord at the day of iudgement will deale seuerely with such as shall be found at his comming, either neglecting the duties of their callings,
yea, the text is plain, Mathew 24. that the Lord At the day of judgement will deal severely with such as shall be found At his coming, either neglecting the duties of their callings,
but doe the contrary to the duty of their generall calling of Christianity and profession of the Gospell, which is more excellent then all particular callings? surely, wee must of force confesse their case to be most fearefull, art thou called to peace with men? is peace a duty that belongs to thee, in respect of thy Christian calling? doest thou not onely neglect that duty,
but do the contrary to the duty of their general calling of Christianity and profession of the Gospel, which is more excellent then all particular callings? surely, we must of force confess their case to be most fearful, art thou called to peace with men? is peace a duty that belongs to thee, in respect of thy Christian calling? dost thou not only neglect that duty,
and if the Lord should take thee away (as thou hast no assurance of thy life, one minute of an houre) if the Lord should take thee away in thy brawling and contention,
and if the Lord should take thee away (as thou hast no assurance of thy life, one minute of an hour) if the Lord should take thee away in thy brawling and contention,
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then woe to thee, it had beene better for thee thou hadst neuer been borne, without the extraordinary & vnspeakable mercy of God, thy body then fals to the ground,
then woe to thee, it had been better for thee thou Hadst never been born, without the extraordinary & unspeakable mercy of God, thy body then falls to the ground,
Oh that such as be at dissention and discord with others, had hearts to consider this, would they then goe on in their brawle• and contentions? would they then carry themselues like lyons or beares,
O that such as be At dissension and discord with Others, had hearts to Consider this, would they then go on in their brawle• and contentions? would they then carry themselves like lyons or bears,
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and happily please themselues, in their beastlike nature & behauior? I am perswaded if hell haue not taken full possession of them, they would not, this day,
and happily please themselves, in their beastlike nature & behaviour? I am persuaded if hell have not taken full possession of them, they would not, this day,
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& lets vs all consider, how vnworthy and vnbeseeming our high and excellent calling it is to giue our selues to contention and debate, let them that are not called to peace contend and make debate,
& lets us all Consider, how unworthy and unbeseeming our high and excellent calling it is to give our selves to contention and debate, let them that Are not called to peace contend and make debate,
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but hee addes further in one bodie, more clearely expressing it, how they were called to peace (namely) as the members of one body, the point hence offered is this.
but he adds further in one body, more clearly expressing it, how they were called to peace (namely) as the members of one body, the point hence offered is this.
the Apostle hauing exhorted to keep the vnitie of the Spirit in the bond of peace, he ads this as one speciall reason and ground of it, verse 4. there is one body and one spirit,
the Apostle having exhorted to keep the unity of the Spirit in the bound of peace, he adds this as one special reason and ground of it, verse 4. there is one body and one Spirit,
euen as ye are called in one hope of your vocation, no doubt this duety is well knowen to most men in speculation, the Scripture is so plaine and plentifull in the manifestation and proofe of it:
even as you Are called in one hope of your vocation, no doubt this duty is well known to most men in speculation, the Scripture is so plain and plentiful in the manifestation and proof of it:
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as our coniunction in one nature, country, place, habitation, law, liberty, and religion, all which are of great waight, to mooue vs to haue peace & good agreement,
as our conjunction in one nature, country, place, habitation, law, liberty, and Religion, all which Are of great weight, to move us to have peace & good agreement,
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for the very light and order of nature, teacheth the members of the same body, to be at peace one with another, what member of the body falleth out or disagreeth with another, no man yet euer hated his owne flesh, Eph. 5.29, we cannot giue instance or example of any,
for the very Light and order of nature, Teaches the members of the same body, to be At peace one with Another, what member of the body falls out or disagreeth with Another, no man yet ever hated his own Flesh, Ephesians 5.29, we cannot give instance or Exampl of any,
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if then the consideration of this, that we are members of one and the same body, moue vs not to liue in peace and good agreement, it will conuince vs of sinne against the light of nature,
if then the consideration of this, that we Are members of one and the same body, move us not to live in peace and good agreement, it will convince us of sin against the Light of nature,
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and one hope of saluation, let then the consideration of our neere vnion into one body, vnder one head, Christ Iesus, mooue vs to peace and good agreement,
and one hope of salvation, let then the consideration of our near Union into one body, under one head, christ Iesus, move us to peace and good agreement,
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this question was in part answered before, but for more full answer to it, know we, that there is a twofold peace, a peace in respect of ciuill affaires,
this question was in part answered before, but for more full answer to it, know we, that there is a twofold peace, a peace in respect of civil affairs,
This will best appeare by particulars, as it is a notable meanes either to procure or to continue peace by sending gifts & presents one to another, they commonly preuaile whersoeuer,
This will best appear by particulars, as it is a notable means either to procure or to continue peace by sending Gifts & presents one to Another, they commonly prevail wheresoever,
A singular example we haue in the gifts and presents that Iacob sent to Esau, he saith, he sent thē, that he might find fauor in his sight for the procuring of peace,
A singular Exampl we have in the Gifts and presents that Iacob sent to Esau, he Says, he sent them, that he might find favour in his sighed for the procuring of peace,
as the Elders of Ephesus did Paul to the ship, Act. 20.30. inuiting one another to our tables and such like, are notable meanes, both to procure & to continue peace and good agrement, we read Iude Epist. verse 12. that Christians in the Apostles daies, had their loue feasts, which were for the test•fying and continuance of their loue and vnity.
as the Elders of Ephesus did Paul to the ship, Act. 20.30. inviting one Another to our tables and such like, Are notable means, both to procure & to continue peace and good agreement, we read Iude Epistle verse 12. that Christians in the Apostles days, had their love feasts, which were for the test•fying and Continuance of their love and unity.
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And that he doth further amplifie both by the measure of the word, that ought to dwell with them, indefinitely propounded, that it ought to be a plentifull measure.
And that he does further amplify both by the measure of the word, that ought to dwell with them, indefinitely propounded, that it ought to be a plentiful measure.
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And also by the manner of the dwelling of it, that it dwell with them in all wisdome, Let the the word of Christ dwell in you plentifully in all wisdome.
And also by the manner of the Dwelling of it, that it dwell with them in all Wisdom, Let the the word of christ dwell in you plentifully in all Wisdom.
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And he expresseth some particulars wherein they should teach and admonish themselues, and others, (namely) in Psalmes, and Hymnes, and Spirituall songs.
And he Expresses Some particulars wherein they should teach and admonish themselves, and Others, (namely) in Psalms, and Hymns, and Spiritual songs.
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Wherein is also implied, how farre foorth the word of Christ should bee familiar to them, (namely) so farre foorth as it should serue for the matter of their mirth, that when they had occasion to reioice, they should be able to sing out of the word of God, Psalmes, and hymnes, and spirituall songs, and hauing made mention of Psalmes, and hymnes,
Wherein is also implied, how Far forth the word of christ should be familiar to them, (namely) so Far forth as it should serve for the matter of their mirth, that when they had occasion to rejoice, they should be able to sing out of the word of God, Psalms, and Hymns, and spiritual songs, and having made mention of Psalms, and Hymns,
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Come we to the words of this verse, and first of these words (Let the words of Christ dwell in you plenteously in all wisdome.) The word of Christ doth in speciall signifie the Gospel, the doctrine of grace and reconciliation with God in, and thorow Christ.
Come we to the words of this verse, and First of these words (Let the words of christ dwell in you plenteously in all Wisdom.) The word of christ does in special signify the Gospel, the Doctrine of grace and reconciliation with God in, and thorough christ.
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But heere it is to be taken in a larger sense and signification, euen for the whole written word of God, that being giuen by inspiration of God, 2 Tim. 3.16. and profitable to the vses heere limited, and specified, to teach and to admonish.
But Here it is to be taken in a larger sense and signification, even for the Whole written word of God, that being given by inspiration of God, 2 Tim. 3.16. and profitable to the uses Here limited, and specified, to teach and to admonish.
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and in the ceremony of the Paschall Lambe, in the type of the Tabernacle, the Arke, all Sacrifices, the brasen Serpent; yea, the whole Scripture propounds Christ to vs the onely mediator and Sauiour,
and in the ceremony of the Paschal Lamb, in the type of the Tabernacle, the Ark, all Sacrifices, the brazen Serpent; yea, the Whole Scripture propounds christ to us the only Mediator and Saviour,
and to him is the whole Scripture referred as the end of it, Rom. 10.4. He is the end of the Law, &c. And againe, Gal. 3.24. The Law was our Scholemaster to bring vs to Christ, and doth leade vs to Christ;
and to him is the Whole Scripture referred as the end of it, Rom. 10.4. He is the end of the Law, etc. And again, Gal. 3.24. The Law was our Schoolmaster to bring us to christ, and does lead us to christ;
and for these reasons is it that the whole Scripture is called the word of Christ, (dwell) the word heere translated (dwell) properly signifies to inhabite,
and for these Reasons is it that the Whole Scripture is called the word of christ, (dwell) the word Here translated (dwell) properly signifies to inhabit,
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let it dwell amongst you, and bee familiar to you, (plenteously) that is, in aboundance and great measure, (in all wisdome) that is, in true and sound wisdome;
let it dwell among you, and be familiar to you, (plenteously) that is, in abundance and great measure, (in all Wisdom) that is, in true and found Wisdom;
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and the Apostles meaning is, that they should be wise in the vnderstanding and vse of the word, being familiar to them, that they should wisely vnderstand it, and wisely vse it.
and the Apostles meaning is, that they should be wise in the understanding and use of the word, being familiar to them, that they should wisely understand it, and wisely use it.
That the onely effectual meanes seruing for the mortification and putting away of sinne, and for the putting on, and practise of vertue, is the word of God, no other thing is able to make vs truely to abstaine from sinne,
That the only effectual means serving for the mortification and putting away of sin, and for the putting on, and practice of virtue, is the word of God, no other thing is able to make us truly to abstain from sin,
And hence it is, that our Sauiour praying for his Apostles, and all other that should beleeue in him, thorow their teaching: hee saith, Ioh. 17.17. Sanctifie them with the truth, thy word is truth. And Ioh. 15.3. Yee are cleane (saith hee) thorow the word which I haue spoken vnto you. Psalm. 119.9. Dauid hauing propounded the question;
And hence it is, that our Saviour praying for his Apostles, and all other that should believe in him, thorough their teaching: he Says, John 17.17. Sanctify them with the truth, thy word is truth. And John 15.3. Ye Are clean (Says he) thorough the word which I have spoken unto you. Psalm. 119.9. David having propounded the question;
hee presently answers himselfe, euen by no other thing, but by the word of God, which is a plaine proofe of this point, that the word of God is the onely powerfull meanes that serues for the purging out,
he presently answers himself, even by no other thing, but by the word of God, which is a plain proof of this point, that the word of God is the only powerful means that serves for the purging out,
Hence it appeares plainely, wee may easily see it, that the Papists are no such friends to good workes as they would make the world beleeue, they pretend that they are most zealous of good works,
Hence it appears plainly, we may Easily see it, that the Papists Are no such Friends to good works as they would make the world believe, they pretend that they Are most zealous of good works,
and will they barre the people from that, and yet pretend that they are the onely friends and fauourers of good workes? Is any so simple that sees not their deceit? And who cannot easily discerne, that their practise is in flat opposition,
and will they bar the people from that, and yet pretend that they Are the only Friends and favourers of good works? Is any so simple that sees not their deceit? And who cannot Easily discern, that their practice is in flat opposition,
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Is it so, that the word of God is the onely effectuall meanes to worke true mortification and holinesse of life? Then if thou desire to haue sinne truely mortified in thee,
Is it so, that the word of God is the only effectual means to work true mortification and holiness of life? Then if thou desire to have sin truly mortified in thee,
and to be renued, and to bee made truely holy (without which, thou shalt neuer see God to thy comfort) neuer rest till thou bee sure that the word of God hath wrought in thee a mortification of thy sinne, and a measure of holinesse;
and to be renewed, and to be made truly holy (without which, thou shalt never see God to thy Comfort) never rest till thou be sure that the word of God hath wrought in thee a mortification of thy sin, and a measure of holiness;
thou maist come to haue a shew of mortification, and holinesse, by other meanes, but true mortification and holinesse is onely wrought in thee by the word of God;
thou Mayest come to have a show of mortification, and holiness, by other means, but true mortification and holiness is only wrought in thee by the word of God;
The next thing wee haue to marke is, that the Apostle calles the written word of God, the word of Christ) Let the word of Christ dwell in you plenteously, &c.
The next thing we have to mark is, that the Apostle calls the written word of God, the word of christ) Let the word of christ dwell in you plenteously, etc.
or thence gathered by necessary and good consequent, that doctrin so expressed, or so gathered, is the word of Christ; our Sauiour saith, Luke 10.16. to the 70. Disciples, hee that heareth you heareth me, and he that despiseth you, despiseth me. The meaning is not;
or thence gathered by necessary and good consequent, that Doctrine so expressed, or so gathered, is the word of christ; our Saviour Says, Lycia 10.16. to the 70. Disciples, he that hears you hears me, and he that despises you, despises me. The meaning is not;
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and depend on their reuelations, beside the written word of God, thou must know, whosoueuer thou art, that thy reuelation besides the written word of God, is not the teaching of Christ,
and depend on their revelations, beside the written word of God, thou must know, whosoueuer thou art, that thy Revelation beside the written word of God, is not the teaching of christ,
Not onely knowing the face and sentence of the Scripture, but the inward purpose and meaning of the holy Ghost in it, especially in the plaine places of it,
Not only knowing the face and sentence of the Scripture, but the inward purpose and meaning of the holy Ghost in it, especially in the plain places of it,
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and such as containe things needefull to bee knowen to saluation, Pro. 7.3. Salomon exhorts vs to bind the instructions of wisdome and her commandements, vpon our fingers,
and such as contain things needful to be known to salvation, Pro 7.3. Solomon exhorts us to bind the instructions of Wisdom and her Commandments, upon our fingers,
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as with thine owne sister, 2. Tim. 3.15. Paul saith, Timothy knew the holy scriptures of a childe, and therefore doubtlesse they were very familiar to him.
as with thine own sister, 2. Tim. 3.15. Paul Says, Timothy knew the holy Scriptures of a child, and Therefore doubtless they were very familiar to him.
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How iniuriously then deale the Papists in not suffring their people to haue an insight into it? they say, the people are not without speciall licence to looke into the word of God,
How injuriously then deal the Papists in not suffering their people to have an insight into it? they say, the people Are not without special licence to look into the word of God,
but they must receiue all things from their teachers on their bare wordes, not reasoning or asking any question more then the horse asketh his rider why he turnes him this way or that way, but simplie obeying.
but they must receive all things from their Teachers on their bore words, not reasoning or asking any question more then the horse asks his rider why he turns him this Way or that Way, but simply obeying.
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Now what is this, but directly to crosse and contradict the spirit of God? but they obiect the reading of the Scripture by the common people, is many times hurtfull, they peruert it,
Now what is this, but directly to cross and contradict the Spirit of God? but they Object the reading of the Scripture by the Common people, is many times hurtful, they pervert it,
Some thorow their owne corruption abuse the reading of the Scripture, shall wee therefore take away the right vse of it? the worde preached, by mans corruption, to some is an occasion of deeper damnation, shall wee therefore condemne or take away the preaching of the word?
some thorough their own corruption abuse the reading of the Scripture, shall we Therefore take away the right use of it? the word preached, by men corruption, to Some is an occasion of Deeper damnation, shall we Therefore condemn or take away the preaching of the word?
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Let vs further apply the duty to our selues, is it so, that the word of God must bee as familiar to vs, as one of our owne house? then thousands in the world, come within compasse of iust reproofe, are there not thousands to whom the word of God, is as a stranger? they know no more the voyce annd face of it,
Let us further apply the duty to our selves, is it so, that the word of God must be as familiar to us, as one of our own house? then thousands in the world, come within compass of just reproof, Are there not thousands to whom the word of God, is as a stranger? they know no more the voice and face of it,
but euen of the examples of it, which of all things are most easie, yea, of the principal and fundamentall poynts taught in each booke, a fault that cannot sufficiently bee taxed especially in these dayes,
but even of the Examples of it, which of all things Are most easy, yea, of the principal and fundamental points taught in each book, a fault that cannot sufficiently be taxed especially in these days,
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it was his comfort in trouble, if men in trouble bee not able to comfort themselues out of the worde of God, either they wring their handes, teare their haire and despaire,
it was his Comfort in trouble, if men in trouble be not able to Comfort themselves out of the word of God, either they wring their hands, tear their hair and despair,
And touching the measure of the word that ought to be familiar to vs expressed in the word (plenteously) only note we thus much, our Apostle saith not, let the word of Christ dwell fully or wholly,
And touching the measure of the word that ought to be familiar to us expressed in the word (plenteously) only note we thus much, our Apostle Says not, let the word of christ dwell Fully or wholly,
and no more, but he speakes indefinitely, and saith, let the word of Christ dwel in you plenteously, be familiarly acquainted with a plenteous measure of the word of Christ not expressing how much. Heereby teaching vs.
and no more, but he speaks indefinitely, and Says, let the word of christ dwell in you plenteously, be familiarly acquainted with a plenteous measure of the word of christ not expressing how much. Hereby teaching us
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neither are wee bound vpon hazard of saluation to vnderstand the sence of euery place of Scripture) yet are wee not to content our selues with a limited portion,
neither Are we bound upon hazard of salvation to understand the sense of every place of Scripture) yet Are we not to content our selves with a limited portion,
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or with a stinted measure of knowledge in Gods booke, and thinke that when wee haue gotten so much knowledge in the word, wee haue then enough and then set downe our rest, no, we must labour by diligent reading, hearing,
or with a stinted measure of knowledge in God's book, and think that when we have got so much knowledge in the word, we have then enough and then Set down our rest, no, we must labour by diligent reading, hearing,
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and other good meanes, to come to as much knowledge in Gods booke as possibly wee can, the more holy knowledge wee haue in that, the more shall we see and know Gods loue to vs,
and other good means, to come to as much knowledge in God's book as possibly we can, the more holy knowledge we have in that, the more shall we see and know God's love to us,
yea, the simplest man or woman may come to bee instructed out of the word of God in all poynts of faith and manners needefull to bee knowen to his or her owne saluation Psame 19.7.
yea, the simplest man or woman may come to be instructed out of the word of God in all points of faith and manners needful to be known to his or her own salvation Psalm 19.7.
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yet whatsoeuer is necessary to bee knowen is plainely set foorth in the Scripture, and easie to bee vnderstood of such as with care and conscience vse the meanes.
yet whatsoever is necessary to be known is plainly Set forth in the Scripture, and easy to be understood of such as with care and conscience use the means.
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The Papists lay an hardnes and obscurity on the Scripture, and hold that the Scripture, in what language soeuer, is obscure and hard to bee vnderstood, not onely of the vnlearned,
The Papists lay an hardness and obscurity on the Scripture, and hold that the Scripture, in what language soever, is Obscure and hard to be understood, not only of the unlearned,
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and such doubtfull speech, as it is not possible to know when we haue the true sence of it? no, no, there is no such matter and it is a most wicked thing so to imagine, it had beene farre better then, that no Scripture had beene written at all.
and such doubtful speech, as it is not possible to know when we have the true sense of it? no, no, there is no such matter and it is a most wicked thing so to imagine, it had been Far better then, that no Scripture had been written At all.
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yet to vs it is not so, being by vs misvnderstood, or vsed amisse, that is onely the good and profitable word of God to vs, that is of vs rightly vnderstood,
yet to us it is not so, being by us misunderstood, or used amiss, that is only the good and profitable word of God to us, that is of us rightly understood,
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as man may without any iust cause of doubting vnderstand them aright, at least so much of them as is needfull to be knowen to saluation, that being the very end on Gods part, in writing of them as appears plainly, Ioh. 20.31.
as man may without any just cause of doubting understand them aright, At least so much of them as is needful to be known to salvation, that being the very end on God's part, in writing of them as appears plainly, John 20.31.
We must looke that our familiar acquaintance with a plentifull measure of the word, be in true and sound wisedome, we must be wise both in the vnderstanding and vse of the word,
We must look that our familiar acquaintance with a plentiful measure of the word, be in true and found Wisdom, we must be wise both in the understanding and use of the word,
and to enforme vs in our particular and personall dueties, 2. Timoth. 2. wee finde that the Apostle hauing exhorted Timothy to bee constant in vndergoing the labours of his ministry,
and to inform us in our particular and personal duties, 2. Timothy 2. we find that the Apostle having exhorted Timothy to be constant in undergoing the labours of his Ministry,
and the Lord giue thee, that thou mayest both rightly vnderstand, and make a right vse of the things I haue now spoken, that concerne thee for thine owne good, in thy place and calling, 1. Timoth. 1.1.4.
and the Lord give thee, that thou Mayest both rightly understand, and make a right use of the things I have now spoken, that concern thee for thine own good, in thy place and calling, 1. Timothy 1.1.4.
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Teaching vs plainely, that when wee looke into the book of God, wee are to make a difference of things, and not to spende much time and studie in things of lesse importance,
Teaching us plainly, that when we look into the book of God, we Are to make a difference of things, and not to spend much time and study in things of less importance,
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as namely, all such as abuse the words and sayings of holy Scripture, to make themselues and others merrie, such as make iests of Scripture phrase, such as adulterate and make merchandize of the word of God, 2. Corinth 2, 17. thereby seeking their owne aduancement in the world,
as namely, all such as abuse the words and sayings of holy Scripture, to make themselves and Others merry, such as make jests of Scripture phrase, such as adulterate and make merchandise of the word of God, 2. Corinth 2, 17. thereby seeking their own advancement in the world,
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or for the holding of some false conceit of their owne, as that there is an absolute perfection of holinesse in time of this life, that the Sabboth is ceremoniall, or such like.
or for the holding of Some false conceit of their own, as that there is an absolute perfection of holiness in time of this life, that the Sabbath is ceremonial, or such like.
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but as for the things that concerne themselues, either for the information of their iudgements or for the good ordering of their liues, they haue little or no care to be acquainted with them.
but as for the things that concern themselves, either for the information of their Judgments or for the good ordering of their lives, they have little or no care to be acquainted with them.
and thine owne place and calling, then in the duties of others, yea thou wouldst esteeme those the best sermons wherein thou art most effually taught such things,
and thine own place and calling, then in the duties of Others, yea thou Wouldst esteem those the best Sermons wherein thou art most effually taught such things,
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and therefore remember this duty, thou must be wise in the vnderstanding and vse of the word, so as thou mayst be bettered by it in things most important,
and Therefore Remember this duty, thou must be wise in the understanding and use of the word, so as thou Mayest be bettered by it in things most important,
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for to them that feare him will the Lord reueale his secret, and his couenant, to giue them vnderstanding, Psalme 25.14. the feare of God is the beginning of wisdome, Prouerbs 9.10.
for to them that Fear him will the Lord reveal his secret, and his Covenant, to give them understanding, Psalm 25.14. the Fear of God is the beginning of Wisdom, Proverbs 9.10.
for if thou trust to thine owne wit, thou wilt then seeke to thrust a sense and meaning on the Scripture, and not suffer thy minde and iudgement to bee informed by it, Psalm. 119.130.
for if thou trust to thine own wit, thou wilt then seek to thrust a sense and meaning on the Scripture, and not suffer thy mind and judgement to be informed by it, Psalm. 119.130.
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Dauid a man according to Gods owne heart praied at least 10. Psalm. 119. for the teaching of God in the vnderstanding of his Law, much more ought we to doe so.
David a man according to God's own heart prayed At least 10. Psalm. 119. for the teaching of God in the understanding of his Law, much more ought we to do so.
vnlesse thou be wise in the vnderstanding and vse of it, for as one saith well, the word of God foolishly vnderstood, is not the word of God to him that so vnderstands it,
unless thou be wise in the understanding and use of it, for as one Says well, the word of God foolishly understood, is not the word of God to him that so understands it,
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and therefore bring thou to the hearing, or reading of the word of God, true feare of God in thine heart, lay aside all proud conceit of thine owne wit;
and Therefore bring thou to the hearing, or reading of the word of God, true Fear of God in thine heart, lay aside all proud conceit of thine own wit;
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(Teaching) that is, instructing, or informing the minde in knowledge, (admonishing) that is, reproouing for that which is amisse in life and conuersation, (your owne selues) the word may be expounded one another mutually,
(Teaching) that is, instructing, or informing the mind in knowledge, (admonishing) that is, reproving for that which is amiss in life and Conversation, (your own selves) the word may be expounded one Another mutually,
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and so the meaning is briefely this, Informing one another mutually in knowledge, and reprouing one another for things amisse in life and conuersation.
and so the meaning is briefly this, Informing one Another mutually in knowledge, and reproving one Another for things amiss in life and Conversation.
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but its the duty of all that professe Christ, they are to teach and admonish one another, as occasion is offered. Hebrewes 5.12. The author of that Epistle saith, for the time, they ought to haue beene teachers. 1 Thes. 5.14. Admonish them that are vnruely. If we read, Iohn •. from verse 35. to 45. we shall finde many examples of this kind;
but its the duty of all that profess christ, they Are to teach and admonish one Another, as occasion is offered. Hebrews 5.12. The author of that Epistle Says, for the time, they ought to have been Teachers. 1 Thebes 5.14. Admonish them that Are vnruely. If we read, John •. from verse 35. to 45. we shall find many Examples of this kind;
Againe, is this a duty of priuate persons, to teach and admonish one an other? Certainly then, when this dutie is performed to thee by a priuate person, thou art to profit by it, say not thou as commonly prophane persons vse to say,
Again, is this a duty of private Persons, to teach and admonish one an other? Certainly then, when this duty is performed to thee by a private person, thou art to profit by it, say not thou as commonly profane Persons use to say,
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when thou art iustly admonished of some sin by a priuate person, who made him a teacher? And what haue you to doe to controle me? Doe not so put a stumbling block in thine owne way;
when thou art justly admonished of Some since by a private person, who made him a teacher? And what have you to do to control me? Do not so put a stumbling block in thine own Way;
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Come we to the particulars heere expressed, wherein wee are to teach and admonish one another, (namely) by Psalmes, and Hymnes, and Spirituall songs, together with the manner,
Come we to the particulars Here expressed, wherein we Are to teach and admonish one Another, (namely) by Psalms, and Hymns, and Spiritual songs, together with the manner,
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Touching the difference of these three, Psalmes, and Hymnes, and Spirituall songs, not to trouble you with varietie of opinions, this is the most receiued distinction of them.
Touching the difference of these three, Psalms, and Hymns, and Spiritual songs, not to trouble you with variety of opinions, this is the most received distinction of them.
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and such were the songs of Moses, Exod. 15. of Deborah, and Barack, Iudg. 5. and diuers such there bee in the Booke of Psalmes, which are therefore called songs, and not Psalmes.
and such were the songs of Moses, Exod 15. of Deborah, and Barack, Judges 5. and diverse such there be in the Book of Psalms, which Are Therefore called songs, and not Psalms.
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(Singing) what that is we know, vttering them with a loud tuned, and artificial voice (with a grace in your hearts) (that is) with vnderstanding and feeling hearts, 1 Cor. 14.15.
(Singing) what that is we know, uttering them with a loud tuned, and artificial voice (with a grace in your hearts) (that is) with understanding and feeling hearts, 1 Cor. 14.15.
and with hearts full of heauenly ioy, stirred vp and affected according to the matter that is sung (to the Lord) that is, to the praise and glory of God, therin yeelding obdience to God,
and with hearts full of heavenly joy, stirred up and affected according to the matter that is sung (to the Lord) that is, to the praise and glory of God, therein yielding Obedience to God,
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Thus then conceiue we the Apostles meaning, as if hee had said, In holy songs to God of what argument soeuer, in songs of praise to God for benefits receiued,
Thus then conceive we the Apostles meaning, as if he had said, In holy songs to God of what argument soever, in songs of praise to God for benefits received,
and found in the Book of God, or framed according to the word, containing spirituall & heauenly matter, singing and sounding them foorth by the voice, both with vnderstanding, what is sung,
and found in the Book of God, or framed according to the word, containing spiritual & heavenly matter, singing and sounding them forth by the voice, both with understanding, what is sung,
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Now first, wee are heere to marke that the Apostle, vnto teaching and admonishing one another, hee presently subioines in Psalmes, and Hymnes, and Spirituall songs, not limiting the dutie of teaching and admonishing onely to Psalmes, and hymnes, and spirituall songs, but pressing that duty vpon the Colossians when they had occasion to bee meery,
Now First, we Are Here to mark that the Apostle, unto teaching and admonishing one Another, he presently subioines in Psalms, and Hymns, and Spiritual songs, not limiting the duty of teaching and admonishing only to Psalms, and Hymns, and spiritual songs, but pressing that duty upon the colossians when they had occasion to be meery,
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That the duty of teaching and admonishing one another, the dutie of edifying our brethren, is not to bee neglected in time of our mirth, when wee haue occasion to reioice for the blessings of God,
That the duty of teaching and admonishing one Another, the duty of edifying our brothers, is not to be neglected in time of our mirth, when we have occasion to rejoice for the blessings of God,
and heereupon most men thinke, and sticke not to say it, they cannot bee meerie in the company of a Minister, (if he be not a prophane person) or in the company of one fearing God.
and hereupon most men think, and stick not to say it, they cannot be merry in the company of a Minister, (if he be not a profane person) or in the company of one fearing God.
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And that we may bee stirred vp to the practise of it, remember we that one day we shall come to be accountable for our mirth, aswell as for other things,
And that we may be stirred up to the practice of it, Remember we that one day we shall come to be accountable for our mirth, aswell as for other things,
Goe too, reioice and bee meery, let thine heart cheere thee, follow the waies of thine owne heart, in thy meery-making, lay aside the remembrance of God,
Go too, rejoice and be meery, let thine heart cheer thee, follow the ways of thine own heart, in thy meery-making, lay aside the remembrance of God,
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and of all goodnesse, but know thou that for all these things, a time will come, wherein thou shalt come to bee accountant and answerable for all these things,
and of all Goodness, but know thou that for all these things, a time will come, wherein thou shalt come to be accountant and answerable for all these things,
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That we may lawfully shew foorth our ioy and mirth in Psalmes, and Hymnes, and spirituall songs, its lawfull for vs (the Lord hauing giuen vs occasion) to sing Psalmes, and Hymnes, and Spirituall songs, and the Lord hauing giuen vs variety of Psalmes, hymnes, and spirituall songs, wee may lawfully make choise of Psalmes and spirituall songs,
That we may lawfully show forth our joy and mirth in Psalms, and Hymns, and spiritual songs, its lawful for us (the Lord having given us occasion) to sing Psalms, and Hymns, and Spiritual songs, and the Lord having given us variety of Psalms, Hymns, and spiritual songs, we may lawfully make choice of Psalms and spiritual songs,
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as we may and ought to come to God, as occasion is offered, with petitions of diuers sorts, with requests, intercessions, deprecatiōs, complaints, &c. as the Apostle hath taught vs. 1. Tim. 2.1. so we may and ought to come to him with Psalmes and Spirituall songs of diuers arguments, fitting present occasions.
as we may and ought to come to God, as occasion is offered, with petitions of diverse sorts, with requests, intercessions, deprecations, complaints, etc. as the Apostle hath taught us 1. Tim. 2.1. so we may and ought to come to him with Psalms and Spiritual songs of diverse Arguments, fitting present occasions.
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And the example of Paul and Silas, Act. 16.25. & we haue the Apostle Iames his precept, Ia. 5.13. Is any meery, let him sing Psalmes. But for our choise that we are to sing Psalmes according to present occasion, besides the euidence of this text, reade Psalm. 33.3. Dauid there bids vs sing to the Lord a new song;
And the Exampl of Paul and Silas, Act. 16.25. & we have the Apostle James his precept, Ia. 5.13. Is any meery, let him sing Psalms. But for our choice that we Are to sing Psalms according to present occasion, beside the evidence of this text, read Psalm. 33.3. David there bids us sing to the Lord a new song;
and to sing them with new affections, I grant indeed, its lawfull at times, which wee set apart to that purpose, to sing the Psalmes of Dauid from the first to the last, one after another in order,
and to sing them with new affections, I grant indeed, its lawful At times, which we Set apart to that purpose, to sing the Psalms of David from the First to the last, one After Another in order,
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This discouers to vs a notorious wrong the Papists doe the people, for they restraine and limit the dutie of singing Psalmes and spirituall songs only to certaine orders of men,
This discovers to us a notorious wrong the Papists do the people, for they restrain and limit the duty of singing Psalms and spiritual songs only to certain order of men,
Let vs remember howsoeuer we may sing the Psalmes of Dauid, yet we are not to sing them hand ouer head, neuer considering what are most fit to bee sung, as most doe, especially in priuate, thou must make choice of such a Psalme as is most proper and fit for the present occasion,
Let us Remember howsoever we may sing the Psalms of David, yet we Are not to sing them hand over head, never considering what Are most fit to be sung, as most doe, especially in private, thou must make choice of such a Psalm as is most proper and fit for the present occasion,
as happily the marriage of thy sonne or daughter, or the like, then make thou choyce, not onely of a Psalme wherein thou mayest praise God for that mercie, but at such a time as that, it will bee good for thee to sing also such a Psalme as may serue to temper and moderate thy ioy.
as happily the marriage of thy son or daughter, or the like, then make thou choice, not only of a Psalm wherein thou Mayest praise God for that mercy, but At such a time as that, it will be good for thee to sing also such a Psalm as may serve to temper and moderate thy joy.
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for doubtlesse, to sing Psalmes without wise discretion and choice, and without new affection, when wee haue new and present occasions, is a profanation of them,
for doubtless, to sing Psalms without wise discretion and choice, and without new affection, when we have new and present occasions, is a profanation of them,
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and a taking of Gods name in vaine, and what belongs to them that so do? thou art able to remember the Lord will not hold him guiltlesse that taketh his name in vaine,
and a taking of God's name in vain, and what belongs to them that so do? thou art able to Remember the Lord will not hold him guiltless that Takes his name in vain,
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Where we may plainely see that the matter of our singing (if wee sing a ditty) must bee either such songs as are already made, and found in the word of God,
Where we may plainly see that the matter of our singing (if we sing a ditty) must be either such songs as Are already made, and found in the word of God,
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but bee fulfilled with the spirit, as if hee had sayd, as drunkards when they are full of wine and strong drinke then they vse to belch and bellow out, according to the folly and rottennesse of their stinking hearts, carnall and filthy songs,
but be fulfilled with the Spirit, as if he had said, as drunkards when they Are full of wine and strong drink then they use to belch and bellow out, according to the folly and rottenness of their stinking hearts, carnal and filthy songs,
and rimes, so looke that thou bee fulfilled with the Spirit, that from the motion of the Spirit, you may sing songs sutable to such a moouer, containing matter spirituall and heauenly.
and rhymes, so look that thou be fulfilled with the Spirit, that from the motion of the Spirit, you may sing songs suitable to such a mover, containing matter spiritual and heavenly.
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This therefore meets with all obscene, ribald and filthy songs and sonnets, which are too common in the world, all amorous ballads of loue and lightnesse, that containe matter of filthinesse,
This Therefore meets with all obscene, ribald and filthy songs and sonnets, which Are too Common in the world, all Amoros ballads of love and lightness, that contain matter of filthiness,
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if thou wilt needes be merry, let the matter of thy mirth bee spirituall, make thy selfe merry in singing Psalmes and Hymnes and spirituall songs, that mirth will bring sound and lasting comfort,
if thou wilt needs be merry, let the matter of thy mirth be spiritual, make thy self merry in singing Psalms and Hymns and spiritual songs, that mirth will bring found and lasting Comfort,
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yea, the songs and laughter of fooles (and such are all they that delight in filthy ribald songs) it is (as the Preacher saith, Eccles. 7.8.) but as the noyse of thornes vnder the pot:
yea, the songs and laughter of Fools (and such Are all they that delight in filthy ribald songs) it is (as the Preacher Says, Eccles. 7.8.) but as the noise of thorns under the pot:
But I passe from that, and come to consider the maner of our singing in these words (with a grace in your hearts to the Lord) where first we are taught.
But I pass from that, and come to Consider the manner of our singing in these words (with a grace in your hearts to the Lord) where First we Are taught.
and with an holy feeling in our hearts, our hearts must bee cheerefull in singing, euen possessed with heauenly ioy, and affected according to the matter that wee doe sing.
and with an holy feeling in our hearts, our hearts must be cheerful in singing, even possessed with heavenly joy, and affected according to the matter that we do sing.
And for further clearing of this, that the exhortation of Dauid Psal. 33. serues directly, where hee sayth, sing cheerefully with a loud voyce, as if he had sayd, sing not only with a loud tuned voyce,
And for further clearing of this, that the exhortation of David Psalm 33. serves directly, where he say, sing cheerfully with a loud voice, as if he had said, sing not only with a loud tuned voice,
speaking to your selues in Psalmes, and hymnes, & spirituall songs, singing, and making melodie to the Lord, in your hearss, the word translated (making melody) signifieth making musicke as with a sweet instrument, thereby plainely teaching vs that when we sing Psalms there must be as well musicke in our hearts as in our mouthes,
speaking to your selves in Psalms, and Hymns, & spiritual songs, singing, and making melody to the Lord, in your hears, the word translated (making melody) signifies making music as with a sweet Instrument, thereby plainly teaching us that when we sing Psalms there must be as well music in our hearts as in our mouths,
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for many times Psalmes and prayer haue the same matter, and dif•er onely in manner of vttering Now in vocall prayer there must bee a lifting vp of the heart, together with the voyce whence it was that Hezekiah bid Isaiah lift vp his prayer to God. 2. King. 19 4. And if the heart be not lifted vp, together with the voyce,
for many times Psalms and prayer have the same matter, and dif•er only in manner of uttering Now in vocal prayer there must be a lifting up of the heart, together with the voice whence it was that Hezekiah bid Isaiah lift up his prayer to God. 2. King. 19 4. And if the heart be not lifted up, together with the voice,
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So it ought to be in singing of Psalmes, the heart must bee stirred vp and •ffected according to the matter that is sung, else is the singing but lippe labour and displeasing to God,
So it ought to be in singing of Psalms, the heart must be stirred up and •ffected according to the matter that is sung, Else is the singing but lip labour and displeasing to God,
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and this condemnes that manner of singing, commonly vsed among the Papists (namely) their singing in a strange and vnknowen tongue, for how can the heart bee affected with,
and this condemns that manner of singing, commonly used among the Papists (namely) their singing in a strange and unknown tongue, for how can the heart be affected with,
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and according to the matter that is not vnderstood? it is not possible, yea, this condemnes that manner of singing Psalmes, wherein the wordes and sentences are broken and deuided,
and according to the matter that is not understood? it is not possible, yea, this condemns that manner of singing Psalms, wherein the words and sentences Are broken and divided,
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That the hony and the hony-combe are not so sweet as the Law of God, art thou so affected toward the word & commandements of God? I feare mee in the most of vs, there is no such matter, we sing and sound it out that the word is most sweet and precious,
That the honey and the honeycomb Are not so sweet as the Law of God, art thou so affected towards the word & Commandments of God? I Fear me in the most of us, there is no such matter, we sing and found it out that the word is most sweet and precious,
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but in the meane time, our hearts haue no feeling of the sweetnesse of it, is this to sing Psalmes, with a grace our hearts? no, no, such manner of singing is rather gracelesse.
but in the mean time, our hearts have no feeling of the sweetness of it, is this to sing Psalms, with a grace our hearts? no, no, such manner of singing is rather graceless.
that thou mayest therefore sing with grace in thine heart; come to that holy exercise prepared, be able to say with Dauid, Psal. 57.7. my heart is prepared, O God, my heart is prepared, I will sing and giue praise.
that thou Mayest Therefore sing with grace in thine heart; come to that holy exercise prepared, be able to say with David, Psalm 57.7. my heart is prepared, Oh God, my heart is prepared, I will sing and give praise.
and the like, doe stirre thee vp to the singing of Psalmes, and looke that thine heart bee thus turned and and prepared, that thy singing may come from the inward affection of thine heart,
and the like, do stir thee up to the singing of Psalms, and look that thine heart be thus turned and and prepared, that thy singing may come from the inward affection of thine heart,
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as the chiefest instrument of that heauenly musicke, and know wee this, when men are not affected according to the matter that is sung, nor haue their hearts full of heauenly ioy in singing of Psalmes, it argues plainely their hearts are not right within them.
as the chiefest Instrument of that heavenly music, and know we this, when men Are not affected according to the matter that is sung, nor have their hearts full of heavenly joy in singing of Psalms, it argues plainly their hearts Are not right within them.
so vocall singing, singing onely with the voice and not with the heart will in time bring an exceeding deadnesse and dulnesse on men, that they shall sing onely vpon custome and fashion, without any feeling at all,
so vocal singing, singing only with the voice and not with the heart will in time bring an exceeding deadness and dulness on men, that they shall sing only upon custom and fashion, without any feeling At all,
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so then our singing of Psalmes and spirituall songs must bee onely to the praise and glory of God, euen with reuerence to his great and glorious Maiestie,
so then our singing of Psalms and spiritual songs must be only to the praise and glory of God, even with Reverence to his great and glorious Majesty,
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And againe, to haue Psalmes sung to him, is a speciall part of the Lords glory, which hee will not communicate to any creature, man or Angel, no, not to the humanity of Christ,
And again, to have Psalms sung to him, is a special part of the lords glory, which he will not communicate to any creature, man or Angel, no, not to the humanity of christ,
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and call on him in prayer, yet our singing and praying to him, must bee as hee is NONLATINALPHABET, God and man in one person, his humanity is not to bee worshipped with religious worshippe,
and call on him in prayer, yet our singing and praying to him, must be as he is, God and man in one person, his humanity is not to be worshipped with religious worship,
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so the humanity of Christ is to bee worshipped with one and the same worshippe, that the God-head is as appeares plainely, Hebrewes the first and the sixth, it is there sayd, that the Angelles must worshippe the first begotten sonne of God, brought into the world, that is, Christ God and man, (but that by the way.)
so the humanity of christ is to be worshipped with one and the same worship, that the Godhead is as appears plainly, Hebrews the First and the sixth, it is there said, that the Angels must worship the First begotten son of God, brought into the world, that is, christ God and man, (but that by the Way.)
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then much lesse to any other creature, and it prooues it strongly that our singing of Psalmes must bee directed to the Lorde and to his praise and glorie alone.
then much less to any other creature, and it Proves it strongly that our singing of Psalms must be directed to the Lord and to his praise and glory alone.
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And heerein are our aduersaries the Papists iustly to be taxed, as in praying so in singing they offend, little regarding to keepe within compasse of this duty, in their masse booke wee finde they haue songs of praise to the Virgin Marie, in which they blasphemously call her their mediatrix,
And herein Are our Adversaries the Papists justly to be taxed, as in praying so in singing they offend, little regarding to keep within compass of this duty, in their mass book we find they have songs of praise to the Virgae Marry, in which they blasphemously call her their mediatrix,
yea they sing to her that shee is the mother of grace, the fountaine of mercy, with a number of like praises that they sing to her most wickedly, and most blasphemously;
yea they sing to her that she is the mother of grace, the fountain of mercy, with a number of like praises that they sing to her most wickedly, and most blasphemously;
And for the vse of this to our selues, we must remember to whome the singing of Psalmes must be directed (namely) to the Lord, say thou with Moses, Exodus 15. I will sing vnto the Lord, who is the fountaine of all the good things I enioy,
And for the use of this to our selves, we must Remember to whom the singing of Psalms must be directed (namely) to the Lord, say thou with Moses, Exodus 15. I will sing unto the Lord, who is the fountain of all the good things I enjoy,
if it be rightly vsed, and as it ought to bee, and that it is lawfull, the excellent vse of it makes it manifest, its of vse to stirre vp spirituall ioy and cheerefulnesse in the heart. Wee reade 2 King. 3.15.
if it be rightly used, and as it ought to be, and that it is lawful, the excellent use of it makes it manifest, its of use to stir up spiritual joy and cheerfulness in the heart. we read 2 King. 3.15.
that when that great Prophet Elisha saw his minde, thorow the zeale to Gods glorie troubled in respect of the King of Israel, he called for a minstrel,
that when that great Prophet Elisha saw his mind, thorough the zeal to God's glory troubled in respect of the King of Israel, he called for a minstrel,
and so by meanes of his playing his minde was refreshed, and the heat and zeale of his affection was stirred vp to speake the word of God And hence it is, that we vse to sing a Psalme before the Sermon, it is not a matter of complement to grace the action,
and so by means of his playing his mind was refreshed, and the heat and zeal of his affection was stirred up to speak the word of God And hence it is, that we use to sing a Psalm before the Sermon, it is not a matter of compliment to grace the actium,
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and to walke in our callings, and when we vse it moderately, not making of a recreation an occupation, not playing to play, (that is) not suffering our hearts to bee stollen away,
and to walk in our callings, and when we use it moderately, not making of a recreation an occupation, not playing to play, (that is) not suffering our hearts to be stolen away,
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yea, doe not many vse musicke, not to stirre vp spirituall ioy, but to stirre vp their wanton lusts, tripping and dauncing after their musick wantonly, and immodestly;
yea, do not many use music, not to stir up spiritual joy, but to stir up their wanton Lustiest, tripping and dancing After their music wantonly, and immodestly;
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yea, and that excessiuely, euen spending whole daies and nights, and that in Tauerns, and like places? Yea, doe not many thus vse it on the Sabbath day? What is more common then at our weddings on the Sabbath day, to doe as the people did, Exod. 32.6.
yea, and that excessively, even spending Whole days and nights, and that in Taverns, and like places? Yea, do not many thus use it on the Sabbath day? What is more Common then At our weddings on the Sabbath day, to do as the people did, Exod 32.6.
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yea, without repentance the Lord will iudge thee, as that euill seruant, Matth. 24 49. who is there said, to eate and drinke with the drunken, its lawfull to eat and drinke,
yea, without Repentance the Lord will judge thee, as that evil servant, Matthew 24 49. who is there said, to eat and drink with the drunken, its lawful to eat and drink,
as to inuocation, and calling vpon God, and to thankesgiuing in this exhortation, he commends to them a generall rule, reaching to all things not specified before,
as to invocation, and calling upon God, and to thanksgiving in this exhortation, he commends to them a general Rule, reaching to all things not specified before,
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& by his name (Iesus) & withall the Apostle doth specifie and expresse more particularly what hee meanes by that generall, all whatsoeuer they should do (namely) all words and all deedes whatsoeuer (saith he) ye shall doe in word or deed, doe all in the name of the Lord Iesus,
& by his name (Iesus) & withal the Apostle does specify and express more particularly what he means by that general, all whatsoever they should do (namely) all words and all Deeds whatsoever (Says he) you shall do in word or deed, do all in the name of the Lord Iesus,
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and he there staies not, but he further requires of them, that their sayings and doings should be with thankes to God (giuing thanks to God) and that is inlarged, by shewing how God is to be conceiued of them in their giuing of thanks to him (namely) not only as the creator of al things,
and he there stays not, but he further requires of them, that their sayings and doings should be with thanks to God (giving thanks to God) and that is enlarged, by showing how God is to be conceived of them in their giving of thanks to him (namely) not only as the creator of all things,
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To say and do all tings whatsoeuer in the name of Christ, with thankes to God the Father, thorow him the only mediator betweene God and vs. The parts of this exhortation are these two.
To say and do all tings whatsoever in the name of christ, with thanks to God the Father, thorough him the only Mediator between God and us The parts of this exhortation Are these two.
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And whatsoeuer yee shall doe in word or deede, doe all in the name of the Lord Iesus, (that is) what businesse soeuer yee shall enterprise, what matter soeuer yee shall enter vpon,
And whatsoever ye shall do in word or deed, do all in the name of the Lord Iesus, (that is) what business soever ye shall enterprise, what matter soever ye shall enter upon,
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and therefore wee are to conceiue his meaning largely, and generally, (in word, or deede) that is, either in speech or action, (doe all) doe all those businesses and matters in the name of the Lord Iesus.
and Therefore we Are to conceive his meaning largely, and generally, (in word, or deed) that is, either in speech or actium, (doe all) do all those businesses and matters in the name of the Lord Iesus.
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Heere it doth imply thus much, that what businesse or matter soeuer wee enterprise, wee take it in hand, with inuocation, with calling on God in the name,
Here it does imply thus much, that what business or matter soever we enterprise, we take it in hand, with invocation, with calling on God in the name,
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and mediation of Christ, and that is cleare by the words following, that we are to giue thankes to God the Father by him, (that is) in his name and mediation as appeares plainely Ephes. 5.20.
and mediation of christ, and that is clear by the words following, that we Are to give thanks to God the Father by him, (that is) in his name and mediation as appears plainly Ephesians 5.20.
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(And whatsoeuer yee shall doe in word or deed, doe all in the name of the Lord Iesus.) As if hee had said, What matter or businesse soeuer you enterprise,
(And whatsoever ye shall do in word or deed, do all in the name of the Lord Iesus.) As if he had said, What matter or business soever you enterprise,
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That all matters, businesses, and workes wee take in hand, either in speech, or action, they must bee such as wee may present and set before the Lord in praier, they must bee such as wee may craue the Lord his direction, his assistance,
That all matters, businesses, and works we take in hand, either in speech, or actium, they must be such as we may present and Set before the Lord in prayer, they must be such as we may crave the Lord his direction, his assistance,
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and his blessing in, and vpon them thorow Christ, and whatsoeuer worke or businesse, wee may not commend to God in praier, that we may not say, or doe.
and his blessing in, and upon them thorough christ, and whatsoever work or business, we may not commend to God in prayer, that we may not say, or do.
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and therefore there is no matter, or businesse wee may enter vppon, but that wee may by faith, (resting on the Commandement and promise of God) commend to God in praier.
and Therefore there is no matter, or business we may enter upon, but that we may by faith, (resting on the Commandment and promise of God) commend to God in prayer.
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or may this be done in the name of the Lord Iesus, euen with thy calling on God in his name? Surely then, I may take it in hand with cheerfulnes and comfort;
or may this be done in the name of the Lord Iesus, even with thy calling on God in his name? Surely then, I may take it in hand with cheerfulness and Comfort;
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Oh that men would thus think and reason with themselues, when they are about to take in hand any thing, either in speech or action, no doubt it would bee a notable meanes to keep them from doing many things they doe amisse, would men if this were thought on and remembred, would they then take vpon them by their speech to giue false euidence and testimony, against an innocent,
O that men would thus think and reason with themselves, when they Are about to take in hand any thing, either in speech or actium, no doubt it would be a notable means to keep them from doing many things they do amiss, would men if this were Thought on and remembered, would they then take upon them by their speech to give false evidence and testimony, against an innocent,
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and therfore remember this as a rule of excellent vse to guide thee in all things, thou takest in hand, either in speech or action, that which thou maiest take in hand, either to speake, or doe;
and Therefore Remember this as a Rule of excellent use to guide thee in all things, thou Takest in hand, either in speech or actium, that which thou Mayest take in hand, either to speak, or do;
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and howsoeuer it may bring thee in worldly profit, yet because thou canst not commend thy worke to the Lord in praier, thou canst not looke for a blessing on that profit,
and howsoever it may bring thee in worldly profit, yet Because thou Canst not commend thy work to the Lord in prayer, thou Canst not look for a blessing on that profit,
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Looke on the example of Abrahams seruant, Gen. 24.12. He praied that the Lord would send him good speed, and haue mercy on his master Abraham. And Ruth 2.4. Boaz praied for his reapers, for that salutation of his (the Lord be with you) was, no doubt, a lifting vp of his heart with his voice, that the Lord would strengthen and blesse their labours. And Act. 20.36. We find that Paul before hee tooke shipping, kneeled downe and praied.
Look on the Exampl of Abrahams servant, Gen. 24.12. He prayed that the Lord would send him good speed, and have mercy on his master Abraham. And Ruth 2.4. Boaz prayed for his reapers, for that salutation of his (the Lord be with you) was, no doubt, a lifting up of his heart with his voice, that the Lord would strengthen and bless their labours. And Act. 20.36. We find that Paul before he took shipping, kneeled down and prayed.
That which the Apostle saith of the creatures, 1 Tim. 4.5. is also true of the workes of our lawfull callings, they are sanctified by the word and praier.
That which the Apostle Says of the creatures, 1 Tim. 4.5. is also true of the works of our lawful callings, they Are sanctified by the word and prayer.
and withall remember that thou labouring and working, and yet hauing no care to call on God for a blessing on thy labours, thou labourest not in the name of the Lord Iesus.
and withal Remember that thou labouring and working, and yet having no care to call on God for a blessing on thy labours, thou labourest not in the name of the Lord Iesus.
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and therefore take heed of it, and euer remember that thou must enter on thy labours with prayer, at least euery morning call thou to God for a blessing on all thy labours that day,
and Therefore take heed of it, and ever Remember that thou must enter on thy labours with prayer, At least every morning call thou to God for a blessing on all thy labours that day,
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then doubtlesse much more ought wee so to doe, when wee enter on the holy duties of Gods worshippe, as to heare the worde, to receiue the Sacraments, and the like:
then doubtless much more ought we so to do, when we enter on the holy duties of God's worship, as to hear the word, to receive the Sacraments, and the like:
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and heerein the most of vs are much faulty and iustly to bee blamed, doe not most men and women, either come from their beddes or from some ordinary businesse to the Church, neuer caring to call vpon God for a blessing on that holy businesse.
and herein the most of us Are much faulty and justly to be blamed, do not most men and women, either come from their Beds or from Some ordinary business to the Church, never caring to call upon God for a blessing on that holy business.
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yet they are not sanctified vnto vs, and howsoeuer wee renounce the opinion of the Papists, touching opus operatum, yet indeede wee doe as they doe, wee rest in the worke done,
yet they Are not sanctified unto us, and howsoever we renounce the opinion of the Papists, touching opus operatum, yet indeed we do as they do, we rest in the work done,
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and therefore especially remember when thou commest to do the work of the Lord in his immediate worship and seruice, that then thou call on God in the name of Christ for a blessing, that it aboue all other things may be sanctified vnto thee.
and Therefore especially Remember when thou Comest to do the work of the Lord in his immediate worship and service, that then thou call on God in the name of christ for a blessing, that it above all other things may be sanctified unto thee.
neither will I enter to speake of the poynt of mediation in whose name wee are to pray till we come to the last wordes of this verse (by him) only one thing we are to mark that the Apostle sayth not (by the name of Christ) though by his name many great workes may bee done,
neither will I enter to speak of the point of mediation in whose name we Are to pray till we come to the last words of this verse (by him) only one thing we Are to mark that the Apostle say not (by the name of christ) though by his name many great works may be done,
but neuer will they bring comfort to our owne soules, therefore labour thou to haue part in the merit of Christ, and neuer rest till by faith thou doest apprehend his merit,
but never will they bring Comfort to our own Souls, Therefore labour thou to have part in the merit of christ, and never rest till by faith thou dost apprehend his merit,
Come wee to the second part of the Apostles exhortation heere vrged, namely this, that whatsoeuer is done of vs, either in word or deede, wee giue thankes to God by Christ (giuing thanks to God euen the father by him) giuing thankes to God, that is, with ioy and gladnesse of heart, magnifying and praising God, with a true and serious acknowledgement of his goodnesse and mercy, opening your mouthes to render thankes and praise to him (euen the father) in the originall it is (and the father) the coniunction (and) doth not heere note diuersity of person,
Come we to the second part of the Apostles exhortation Here urged, namely this, that whatsoever is done of us, either in word or deed, we give thanks to God by christ (giving thanks to God even the father by him) giving thanks to God, that is, with joy and gladness of heart, magnifying and praising God, with a true and serious acknowledgement of his Goodness and mercy, opening your mouths to render thanks and praise to him (even the father) in the original it is (and the father) the conjunction (and) does not Here note diversity of person,
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and many other benefits (by him) that is by Christ, as your mediatour and in his name, Ephes. 5.20. this then is the meaning of these words, as if the Apostle had sayd more largely thus.
and many other benefits (by him) that is by christ, as your Mediator and in his name, Ephesians 5.20. this then is the meaning of these words, as if the Apostle had said more largely thus.
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With ioy and gladnesse of heart, and with a serious acknowledgement of the goodnesse of God, opening your mouths to magnifie and to render thankes to him as to your good and gratious Father in Christ, offering vppe your praise and thankesgiuing by Christ,
With joy and gladness of heart, and with a serious acknowledgement of the Goodness of God, opening your mouths to magnify and to render thanks to him as to your good and gracious Father in christ, offering up your praise and thanksgiving by christ,
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so wee are to end the same with thankes-giuing, it is not enough for vs to come to to God before our worke, crauing his direction and blessing in and vpon the same,
so we Are to end the same with thanksgiving, it is not enough for us to come to to God before our work, craving his direction and blessing in and upon the same,
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and his truth from my master, 2. Chron. 20. wee haue a notable example to this purpose we there finde that when a a great army came against Iehoshaphat and his people,
and his truth from my master, 2. Chronicles 20. we have a notable Exampl to this purpose we there find that when a a great army Come against Jehoshaphat and his people,
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then they blessed the Lord, and gaue thankes to him for the same, verse 26. they assembled themselues in the valley of Berachah, for there they blessed the Lord, saith the text, and verse 28 they came againe to Ierusalem with viols and with harpes,
then they blessed the Lord, and gave thanks to him for the same, verse 26. they assembled themselves in the valley of Berachah, for there they blessed the Lord, Says the text, and verse 28 they Come again to Ierusalem with viols and with harps,
and beginne them with prayer, but that wee must also end them with thankesgiuing to God, with cheerefulnes of heart, opening our mouthes to magnifie the name of the Lorde,
and begin them with prayer, but that we must also end them with thanksgiving to God, with cheerfulness of heart, opening our mouths to magnify the name of the Lord,
so hath the Apostle taught vs, Philippians 4. verse 6. In all things let your requests bee shewed vnto God in praier and supplication, with giuing of thankes, hee extends the one as farre as the other,
so hath the Apostle taught us, Philippians 4. verse 6. In all things let your requests be showed unto God in prayer and supplication, with giving of thanks, he extends the one as Far as the other,
and therefore as wee beginne our worke and businesse with prayer, so wee must ende it with thankesgiuing, alwaies praising God for his mercy and blessing, in and vpon the same. Obiection.
and Therefore as we begin our work and business with prayer, so we must end it with thanksgiving, always praising God for his mercy and blessing, in and upon the same. Objection.
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and the Lord doth sometimes crosse vs in some good businesse and with prayer taken in hand, to humble vs for something wherein we haue failed and not done as we ought,
and the Lord does sometime cross us in Some good business and with prayer taken in hand, to humble us for something wherein we have failed and not done as we ought,
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yet notwithstanding that, wee are to blesse God for it, and still it remaines our duety, that what worke or businesse soeuer wee take in hand, either in speech or action with praier, wee are likewise at the end of the same, to open our mouthes in praise and thankesgiuing to God, wee must not onely doe all our workes in the name of Christ,
yet notwithstanding that, we Are to bless God for it, and still it remains our duty, that what work or business soever we take in hand, either in speech or actium with prayer, we Are likewise At the end of the same, to open our mouths in praise and thanksgiving to God, we must not only do all our works in the name of christ,
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Especially if the Lord crosse vs neuer so little in any businesse wee take in hand, if things wee take in hand, succeede not according to our desire, what shall wee then heare from many of vs, giuing thankes to God? Nay rather, muttering and murmuring,
Especially if the Lord cross us never so little in any business we take in hand, if things we take in hand, succeed not according to our desire, what shall we then hear from many of us, giving thanks to God? Nay rather, muttering and murmuring,
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yea, sometimes cursing and banning, and wishing a plague or a mischiefe to light on the thing or person by whose meanes wee are crossed, this is too common amongest vs,
yea, sometime cursing and banning, and wishing a plague or a mischief to Light on the thing or person by whose means we Are crossed, this is too Common amongst us,
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now what is this but to bee displeased with the worke of Gods prouidence, and indeede to mumure against God himselfe, thy duty is to beginne thy businesse with prayer,
now what is this but to be displeased with the work of God's providence, and indeed to mumure against God himself, thy duty is to begin thy business with prayer,
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euen then when our labours succeed well, and we prosper in them according to our desire, where is almost the man or the woman to be found that giues true thankes to God for the same? Happily wee doe it for forme or fashion in some few wordes,
even then when our labours succeed well, and we prosper in them according to our desire, where is almost the man or the woman to be found that gives true thanks to God for the same? Happily we do it for Form or fashion in Some few words,
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as I praise God for my good successe this day in my businesse, but where is our thankesgiuing to God with a serious meditation and due acknowledgement of his goodnesse and mercy? where is that affection of Dauid, opening the mouth wide in magnifying the name of God,
as I praise God for my good success this day in my business, but where is our thanksgiving to God with a serious meditation and due acknowledgement of his Goodness and mercy? where is that affection of David, opening the Mouth wide in magnifying the name of God,
as Dauid did, 1. Chronicles the twenty nine? reade the place from the first verse to the end of the thirteenth, verse the eleuenth hee sayth, Thine oh Lord is greatnesse and power, and glorie.
as David did, 1. Chronicles the twenty nine? read the place from the First verse to the end of the thirteenth, verse the Eleventh he say, Thine o Lord is greatness and power, and glory.
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and thou excellest as head ouer all, &c. See, hee could not finde wordes sufficient to set out the affection of his heart, where is this manner of thankesgiuing to bee found?
and thou excellest as head over all, etc. See, he could not find words sufficient to Set out the affection of his heart, where is this manner of thanksgiving to be found?
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First, if wee haue not our mouthes opened aswell in hearty thankesgiuing to God after our labours (howsoeuer the successe be) as before to call on him for a blessing vpon them.
First, if we have not our mouths opened aswell in hearty thanksgiving to God After our labours (howsoever the success be) as before to call on him for a blessing upon them.
but a desire of selfe-loue, but hee can neuer giue true and hearty thanks to God for any blessing receiued, he may fumble out out some wordes of thankesgiuing,
but a desire of Self-love, but he can never give true and hearty thanks to God for any blessing received, he may fumble out out Some words of thanksgiving,
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And if wee then haue not our mouthes filled with hearty thankes-giuing vnto God, after that our labours are ended, it is an euident argument our hearts are but hollow,
And if we then have not our mouths filled with hearty thanksgiving unto God, After that our labours Are ended, it is an evident argument our hearts Are but hollow,
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as a blessing comming to vs in, and thorow his Sonne Christ Iesus, wee must bee able to vse the Apostles forme of praise and thankesgiuing, Esphesians 1.3. Blessed bee God, euen the Father of our Lord Iesus Christ, which hath blessed vs with all spirituall blessing:
as a blessing coming to us in, and thorough his Son christ Iesus, we must be able to use the Apostles Form of praise and thanksgiving, Esphesians 1.3. Blessed be God, even the Father of our Lord Iesus christ, which hath blessed us with all spiritual blessing:
though they be not able to say, such and such good things in Christ. Now there is no comfort in such thankesgiuing, the very heathen might goe so farre.
though they be not able to say, such and such good things in christ. Now there is no Comfort in such thanksgiving, the very heathen might go so Far.
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Wee must bee able to giue thankes to God for blessings vouchsafed to vs, as comming to vs from God our gracious Father in Christ, as tokens and pledges of his loue, in the Sonne of his loue Christ IESVS;
we must be able to give thanks to God for blessings vouchsafed to us, as coming to us from God our gracious Father in christ, as tokens and pledges of his love, in the Son of his love christ JESUS;
The last thing remaines, which this verse doth offer to our consideration, touching the point of mediation, in whose name we are to come to God in praier,
The last thing remains, which this verse does offer to our consideration, touching the point of mediation, in whose name we Are to come to God in prayer,
and thanksgiuing, and that is cleare by this text, that in Christ his Sonne alone wee are to pray and giue thankes vnto God, wee must doe all things in the name of Christ,
and thanksgiving, and that is clear by this text, that in christ his Son alone we Are to pray and give thanks unto God, we must do all things in the name of christ,
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but Christ only is able to doe that, Heb. 7.25. Hee is able perfectly to saue them that come vnto God by him, seeing he euer liueth to make intercession for them;
but christ only is able to do that, Hebrew 7.25. He is able perfectly to save them that come unto God by him, seeing he ever lives to make Intercession for them;
I haue heeretofore answered this (but in a word to remember it) the Apostles meaning is, that the Spirit doth breath into our hearts such motions, whereby wee call on God earnestly with sighes that cannot be expressed, for so it followeth;
I have heretofore answered this (but in a word to Remember it) the Apostles meaning is, that the Spirit does breath into our hearts such motions, whereby we call on God earnestly with sighs that cannot be expressed, for so it follows;
for Christ hath not onely by his one sufficient sacrifice, of himselfe consecrated them that are sanctified, Heb. 10.14. but also sits at the right hand of his Father, to make request for them. Rom. 8.34. Christ his Priesthood is euerlasting. Heb. 7.24. Therefore his intercession is perpetuall.
for christ hath not only by his one sufficient sacrifice, of himself consecrated them that Are sanctified, Hebrew 10.14. but also sits At the right hand of his Father, to make request for them. Rom. 8.34. christ his Priesthood is everlasting. Hebrew 7.24. Therefore his Intercession is perpetual.
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The Papists alledge some places of Scripture to proue their mediation of Angels and Saints, but they are either Propheticall visions, or Hypotheticall sentences, sentences conditionall, as that, Ier. 15.1.
The Papists allege Some places of Scripture to prove their mediation of Angels and Saints, but they Are either Prophetical visions, or Hypothetical sentences, sentences conditional, as that, Jeremiah 15.1.
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Though Moses and Samuel stood before me, yet mine affection could not bee toward this people (that is) if Moses, Samuel, and the like, I will not stand to remember them, onely that which they bring to proue that we may plead our owne worthynesse in praier,
Though Moses and Samuel stood before me, yet mine affection could not be towards this people (that is) if Moses, Samuel, and the like, I will not stand to Remember them, only that which they bring to prove that we may plead our own worthiness in prayer,
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and desire to be heard for our owne good works I wil briefly answer, to this purpose they alledge the example of Dauid, Psalm. 86.2. Preserue thou my soule for I am mercifull:
and desire to be herd for our own good works I will briefly answer, to this purpose they allege the Exampl of David, Psalm. 86.2. Preserve thou my soul for I am merciful:
Oh God, saue thy seruant that trusteth in thee. And of Hezekiah 2. King. 20.3. I beseech thee O Lord, remember now, how I haue walked before thee in truth,
O God, save thy servant that Trusteth in thee. And of Hezekiah 2. King. 20.3. I beseech thee Oh Lord, Remember now, how I have walked before thee in truth,
but onelie testifie that they were the children of God regenerate, and such men to whom God had promised to bee good and gracious, they did onely assure themselues that Gods promise of helpe and deliuerance belonged to them in particular,
but only testify that they were the children of God regenerate, and such men to whom God had promised to be good and gracious, they did only assure themselves that God's promise of help and deliverance belonged to them in particular,
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The Apostle hauing absolued the first part of this Chapter containing an exhortation to all Christians, generally as they are Christians and professors of the Gospel, from the first verse hitherto in this 18. verse.
The Apostle having absolved the First part of this Chapter containing an exhortation to all Christians, generally as they Are Christians and professors of the Gospel, from the First verse hitherto in this 18. verse.
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Hee enters on the second part of it, and hee continues that to the 2. verse of the 4. Chapter, and this part is a comprehension of certaine speciall duties of Christians they stand in relation one to another in some particular state, or condition of life;
He enters on the second part of it, and he continues that to the 2. verse of the 4. Chapter, and this part is a comprehension of certain special duties of Christians they stand in Relation one to Another in Some particular state, or condition of life;
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it containes speciall exhortations addressed to certaine sorts of persons, and particularly, and (namely) to all the ordinarie parts of a familie, both inferiours, and superiours.
it contains special exhortations addressed to certain sorts of Persons, and particularly, and (namely) to all the ordinary parts of a family, both inferiors, and superiors.
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as to the duties of husbands, and wiues, parents, and children. And then to the duties of those who are lesse straitly tied one to another, as masters, and seruants:
as to the duties of Husbands, and wives, Parents, and children. And then to the duties of those who Are less straitly tied one to Another, as Masters, and Servants:
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and thorowout he begins with the duty of inferiours, as wiues, children, seruants, and then comes to the duties of superiors, husbands, parents, and masters.
and throughout he begins with the duty of inferiors, as wives, children, Servants, and then comes to the duties of superiors, Husbands, Parents, and Masters.
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Secondly, an argument to backe and strengthen that exhortation, taken from the decorum, comelinesse, and decencie of it, that it is a comely and decent thing for them so to doe. And then,
Secondly, an argument to back and strengthen that exhortation, taken from the decorum, comeliness, and decency of it, that it is a comely and decent thing for them so to do. And then,
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Thirdly, the manner of their subiection, or a limitation of that dutie of their subiection, that it must bee in the Lord, in the last words, in the Lord.
Thirdly, the manner of their subjection, or a limitation of that duty of their subjection, that it must be in the Lord, in the last words, in the Lord.
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(Submit your selues) The word properly signifieth, be ordered, or placed in order vnder another, the meaning is according to your inferiour order and place, subiect your selues, it is the same word with that, Rom. 13.1.
(Submit your selves) The word properly signifies, be ordered, or placed in order under Another, the meaning is according to your inferior order and place, Subject your selves, it is the same word with that, Rom. 13.1.
Thus then, conceiue wee the exhortation of the Apostle, as if he had said, Wiues according to your inferiour order and place, subiect your selues to your owne Husbands suffer your selues to be ordered by them,
Thus then, conceive we the exhortation of the Apostle, as if he had said, Wives according to your inferior order and place, Subject your selves to your own Husbands suffer your selves to be ordered by them,
And hence it is that the holy Ghost directs his exhortation to seuerall sorts of persons (especially in the family) to carrie themselues holily and iustly, not onely heere,
And hence it is that the holy Ghost directs his exhortation to several sorts of Persons (especially in the family) to carry themselves holily and justly, not only Here,
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and to set himselfe against temptations to sinne common to him with others, hee hath his peculiar place and standing appointed him by the Lord, in which he is to bend his force,
and to Set himself against temptations to sin Common to him with Others, he hath his peculiar place and standing appointed him by the Lord, in which he is to bend his force,
They therefore are iustly to bee blamed and reprooued who happily make a faire shew of good conuersation in their generall calling, and yet carrie themselues badly in their speciall, they who would faine seeme to bee good Christians abroad,
They Therefore Are justly to be blamed and reproved who happily make a fair show of good Conversation in their general calling, and yet carry themselves badly in their special, they who would feign seem to be good Christians abroad,
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For example, look vpon a people assembled to heare the word of God, and you shall see, there is almost no man or woman amongst them but they carrie themselues reuerently, all,
For Exampl, look upon a people assembled to hear the word of God, and you shall see, there is almost no man or woman among them but they carry themselves reverently, all,
and euery one almost is a like reuerent and attentiue in hearing the word, and euery one almost, seemes to make conscience of that generall dutie in the Church,
and every one almost is a like reverent and attentive in hearing the word, and every one almost, seems to make conscience of that general duty in the Church,
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and there you shall easily see they make no conscience of their speciall duties, of duties that concerne them in their particular state and condition of life, there you shall see either the wife refusing to subiect her selfe to her husband,
and there you shall Easily see they make no conscience of their special duties, of duties that concern them in their particular state and condition of life, there you shall see either the wife refusing to Subject her self to her husband,
or the husband bitter to his wife, the children stubborne and disobedient to their parents, or the parents too indulgent, or too rigorous towards their children;
or the husband bitter to his wife, the children stubborn and disobedient to their Parents, or the Parents too indulgent, or too rigorous towards their children;
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yea, in some houses you shal see all parts out of order, both husband, wife, and all the rest, neglecting the duties of their particular place and standing.
yea, in Some houses you shall see all parts out of order, both husband, wife, and all the rest, neglecting the duties of their particular place and standing.
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and the practise of the one without the other is but hypocrisie, and it is worth our marking, that the holy Ghost doth heere single out the dueties and conditions of men and women seuerally,
and the practice of the one without the other is but hypocrisy, and it is worth our marking, that the holy Ghost does Here single out the duties and conditions of men and women severally,
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That when wee are to deale with persons of seuerall estates and conditions and to informe them in their duties, wee are rather to beginne with the inferiours then with the superiours, as when wee are to make peace betweene the inferiour and superiour, as seruants and Masters:
That when we Are to deal with Persons of several estates and conditions and to inform them in their duties, we Are rather to begin with the inferiors then with the superiors, as when we Are to make peace between the inferior and superior, as Servants and Masters:
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Come wee to the speciall duety heere vrged, namely, the duty of wiues, that they bee subiect to their husbands, in handling this duety, I will obserue this order keeping as neere as can bee, within compasse of the Apostles words.
Come we to the special duty Here urged, namely, the duty of wives, that they be Subject to their Husbands, in handling this duty, I will observe this order keeping as near as can be, within compass of the Apostles words.
Fourthly, how farre foorth it is to bee yeelded, and then after some particular examination touching the practise of this duty, I will vse some motiues to stirre vppe them whom it concernes to the perfourmance of it.
Fourthly, how Far forth it is to be yielded, and then After Some particular examination touching the practice of this duty, I will use Some motives to stir up them whom it concerns to the performance of it.
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thy desire shall be to thine husband, and this subiection must be of an humble and ready minde, our present text makes it cleare, in that the Apostle sayth, wiues submit your selues which is as much as if hee had sayd, bee not constrained, to it,
thy desire shall be to thine husband, and this subjection must be of an humble and ready mind, our present text makes it clear, in that the Apostle say, wives submit your selves which is as much as if he had said, be not constrained, to it,
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and to the eye outward, or by constraint, but sincerely, and from your hearts as to the Lord himselfe, the husband being in Gods stead, and verse 24. in that hee saith, wiues are to bee in subiection to their husbands as the Church is to Christ, he plainely teacheth that their subiection must bee of a ready and willing minde for the Church, the true spouse of Christ is subiect to Christ willingly, sincerely, and from the heart.
and to the eye outward, or by constraint, but sincerely, and from your hearts as to the Lord himself, the husband being in God's stead, and verse 24. in that he Says, wives Are to be in subjection to their Husbands as the Church is to christ, he plainly Teaches that their subjection must be of a ready and willing mind for the Church, the true spouse of christ is Subject to christ willingly, sincerely, and from the heart.
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Sara obeyed Abraham, and called him Sir, the Apostle propounds her example to bee followed of all Christian wiues, they are to carrie in their hearts a reuerent aw of their husbands, shewing it forth in al meeknesse of speech and gesture,
Sarah obeyed Abraham, and called him Sir, the Apostle propounds her Exampl to be followed of all Christian wives, they Are to carry in their hearts a reverent awe of their Husbands, showing it forth in all meekness of speech and gesture,
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Now the extent of the wiues subiection, the third thing that I propounded to speake of, is implied in the first words of this verse (Wiues) in that the Apostle speakes generally and indefinitely,
Now the extent of the wives subjection, the third thing that I propounded to speak of, is implied in the First words of this verse (Wives) in that the Apostle speaks generally and indefinitely,
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Concerning the fourth thing, namely, how far foorth subiection is to be yeelded by the wife to her husband, especially in that branch of it namely, obedience, it is laid before vs in the last words of this ver.
Concerning the fourth thing, namely, how Far forth subjection is to be yielded by the wife to her husband, especially in that branch of it namely, Obedience, it is laid before us in the last words of this ver.
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(in the Lord) cōsidred together with the last words of Eph. 5.24. so let wiues be to their husbands in euery thing that generall is heere limited,
(in the Lord) considered together with the last words of Ephesians 5.24. so let wives be to their Husbands in every thing that general is Here limited,
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& we are to vnderstand that these words put toge-thus, that the wife is to bee subiect and obedient to her husband in euery thing in the Lord (that is) in euerie thing honest and lawfull, in euery thing commanded by the husband, not contrary or different from the word of God, the wife is to yeelde obedience,
& we Are to understand that these words put toge-thus, that the wife is to be Subject and obedient to her husband in every thing in the Lord (that is) in every thing honest and lawful, in every thing commanded by the husband, not contrary or different from the word of God, the wife is to yield Obedience,
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and from thy heart yeeld due reuerence to thy husband? Dost thou carry in thine heart a louing awe and feare towards him as to thy head and gouernour, set ouer thee by the Lord, fearing to offend him in any thing eyther by speech or gesture? I feare mee if most wiues answer these questions truely, their answer must be negatiue,
and from thy heart yield due Reverence to thy husband? Dost thou carry in thine heart a loving awe and Fear towards him as to thy head and governor, Set over thee by the Lord, fearing to offend him in any thing either by speech or gesture? I Fear me if most wives answer these questions truly, their answer must be negative,
The vnreuerent behauiour of many wiues towards their husbands is too palpable, are there not some who care not to shew themselues in the sight of all that looke on them so farre from yeelding reuerence to their husbands,
The unreverent behaviour of many wives towards their Husbands is too palpable, Are there not Some who care not to show themselves in the sighed of all that look on them so Far from yielding Reverence to their Husbands,
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First, such wiues as refuse to subiect themselues to their husbands, inuert the order of nature, it is as if the bodie should refuse to be guided by the head.
First, such wives as refuse to Subject themselves to their Husbands, invert the order of nature, it is as if the body should refuse to be guided by the head.
Secondly, they breake the ordinance of God, yea, a most ancient ordinance of God, for euen in mans innocency, before the fall was, woman by Gods ordinance subiect to her husband with pleasure,
Secondly, they break the Ordinance of God, yea, a most ancient Ordinance of God, for even in men innocency, before the fallen was, woman by God's Ordinance Subject to her husband with pleasure,
and the want of this or the contrary to it, is an vncomely and vnseemely thing, seest thou a woman not subiect to her husband? shee is an vncomely and loathsome creature in the sight of God,
and the want of this or the contrary to it, is an uncomely and unseemly thing, See thou a woman not Subject to her husband? she is an uncomely and loathsome creature in the sighed of God,
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and the want of iustice in a Magistrate, it is a blot and blemish to all her other good qualities and vertues bee they neuer so excellent, admit shee bee descreete, chaste, sober, &c. yet if shee bee not subiect to her husband, shee causeth the worde of God to bee ill spoken of, Tit. 2.5.
and the want of Justice in a Magistrate, it is a blot and blemish to all her other good qualities and Virtues be they never so excellent, admit she be descreete, chaste, Sobrium, etc. yet if she be not Subject to her husband, she Causes the word of God to be ill spoken of, Tit. 2.5.
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Let all Christian wiues thinke on these things, it is not so light a matter as many women thinke, to bee vnreuerent and vndutifull towardes their husbands, thereby they preuert the order of nature, they vioiate the ordinance of God, they make themselues odious in the sight of God, they blemish all the good things that are in them,
Let all Christian wives think on these things, it is not so Light a matter as many women think, to be unreverent and undutiful towards their Husbands, thereby they prevert the order of nature, they vioiate the Ordinance of God, they make themselves odious in the sighed of God, they blemish all the good things that Are in them,
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yea, thereby they make it plaine, that their religion is but a shew without substance, it will neuer yeeld them sound comfort, bee thou therefore thou wife (whosoeuer thou art) stirred vp in the feare of God, to yeeld subiection to thy husband, lay aside all reasonings of the flesh to the contrary, labor thou to subdue al thy rebellious thoughts,
yea, thereby they make it plain, that their Religion is but a show without substance, it will never yield them found Comfort, be thou Therefore thou wife (whosoever thou art) stirred up in the Fear of God, to yield subjection to thy husband, lay aside all reasonings of the Flesh to the contrary, labour thou to subdue all thy rebellious thoughts,
yea, thy Law is within mine heart to doe it, and then doubtlesse thou shalt he a woman much set by before God, 1. Pet. 3.4. and many blessings shall come on thee, and ouertake thee.
yea, thy Law is within mine heart to do it, and then doubtless thou shalt he a woman much Set by before God, 1. Pet. 3.4. and many blessings shall come on thee, and overtake thee.
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and that indefinitely, husbands whatsoeuer yee bee, loue your wiues, and this exhortation is further amplified by a disswasion from the contrarie, that husbands should not bee vnlouing or vnkinde to their wiues, which is expressed vnder a comparison, the Apostle comparing the vnkindnesse of the husband towardes his wife, to bitter things, he saith, be not bitter vnto them (Husbands loue your wiues) that is, carry in your hearts a kind and louing affection towards them,
and that indefinitely, Husbands whatsoever ye be, love your wives, and this exhortation is further amplified by a dissuasion from the contrary, that Husbands should not be unloving or unkind to their wives, which is expressed under a comparison, the Apostle comparing the unkindness of the husband towards his wife, to bitter things, he Says, be not bitter unto them (Husbands love your wives) that is, carry in your hearts a kind and loving affection towards them,
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and shew it foorth both in word and deed, (and be not bitter vnto them) that is, be not to your wiues as bitter things are to the taste, be not vnpleasant and harsh in your behauiour towards them, vse no hard and rigorous dealing to your wiues, either in word or deed, take heede your loue turne not into gall and bitternesse towards them.
and show it forth both in word and deed, (and be not bitter unto them) that is, be not to your wives as bitter things Are to the taste, be not unpleasant and harsh in your behaviour towards them, use no hard and rigorous dealing to your wives, either in word or deed, take heed your love turn not into Gall and bitterness towards them.
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then to stirre them vp to the exercise of it, hee knowing husbands ready enough to vse their power and authority ouer their wiues, thought it more meete to informe them how to vse it aright,
then to stir them up to the exercise of it, he knowing Husbands ready enough to use their power and Authority over their wives, Thought it more meet to inform them how to use it aright,
and in a right manner, they are to bee most carefull for this, that the rule and gouernement of their wiues put into their handes, bee vsed as it ought to bee;
and in a right manner, they Are to be most careful for this, that the Rule and government of their wives put into their hands, be used as it ought to be;
And hence it is that howsoeuer by implication, its cleare from many places of Scripture, that the husband hath power and authority giuen him ouer his wife, and he may vse it;
And hence it is that howsoever by implication, its clear from many places of Scripture, that the husband hath power and Authority given him over his wife, and he may use it;
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and as he ought, in any place of eminency, or in any degree of preferment and superiority, such is the corruption of our nature, that if a man bee aduanced and preferred aboue others, in any place or degree, his heart is commonly lift vp in him,
and as he ought, in any place of eminency, or in any degree of preferment and superiority, such is the corruption of our nature, that if a man be advanced and preferred above Others, in any place or degree, his heart is commonly lift up in him,
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yea but ouer bruit beasts, as to be but a sheepe keeper, and without the sanctifyng grace of Gods Spirit, he will discouer the bitternesse of his heart, hee will exercise rigour and tyranny ouer them;
yea but over bruit beasts, as to be but a sheep keeper, and without the sanctifyng grace of God's Spirit, he will discover the bitterness of his heart, he will exercise rigour and tyranny over them;
and therefore husbands are especially to looke to this, that their preferrement and superiority ouer their wiues, be rightly vsed, they are to labour to haue their harts sanctified by the spirit of Christ, that they may vse the power and authority ouer their wiues, that is put into their hands, in holy manner as it ought to be vsed.
and Therefore Husbands Are especially to look to this, that their preferment and superiority over their wives, be rightly used, they Are to labour to have their hearts sanctified by the Spirit of christ, that they may use the power and Authority over their wives, that is put into their hands, in holy manner as it ought to be used.
happily some may take occasion thorow their owne corruption, vpon that doctrine, touching the subiection of wiues, to play the tyrants ouer their wiues,
happily Some may take occasion thorough their own corruption, upon that Doctrine, touching the subjection of wives, to play the Tyrants over their wives,
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no, no, thou must especially looke to this, that thy superiority and dominion ouer thy wife be rightly vsed, laborur thou to haue thine heart sanctified in thy preferrement aboue thy wife, that it may be vsed in holy manner,
no, no, thou must especially look to this, that thy superiority and dominion over thy wife be rightly used, laborur thou to have thine heart sanctified in thy preferment above thy wife, that it may be used in holy manner,
euen in loue, and that it may be void of all rigour and bitternesse, and if it bee not so vsed, assuredly, without repentance, that preferrement of thine shall one day stand in iudgement against thee,
even in love, and that it may be void of all rigour and bitterness, and if it be not so used, assuredly, without Repentance, that preferment of thine shall one day stand in judgement against thee,
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Touching this duty, I will shew. 1 First, what this loue that ought to bee in the husband is. 2 Secondly, wherein it consisteth. 3 Thirdly, the extent of it touching the persons. 4 And fourthly, the measure and condition of it.
Touching this duty, I will show. 1 First, what this love that ought to be in the husband is. 2 Secondly, wherein it Consisteth. 3 Thirdly, the extent of it touching the Persons. 4 And fourthly, the measure and condition of it.
for the loue of the husband to his wife must be, as the loue of Christ to his Church, Ephes. 5 25. And Christ his loue to his Church is most chaste;
for the love of the husband to his wife must be, as the love of christ to his Church, Ephesians 5 25. And christ his love to his Church is most chaste;
that which is added, that this loue doth so vnite the husband to his wife, as hee doth rest contented with her, and seekes her good by all good meanes;
that which is added, that this love does so unite the husband to his wife, as he does rest contented with her, and seeks her good by all good means;
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wee shall shew that, in expressing wherein it consisteth, but that this must be without subiection its cleare, in that the husband is the wiues head, Ephes. 5.23. and that it must bee in the Lord, and for the Lord, (that is) so as may stand with the feare of God in obedience to his particular Commandement, binding euerie man to loue his wife in speciall manner, wee cannot doubt of that.
we shall show that, in expressing wherein it Consisteth, but that this must be without subjection its clear, in that the husband is the wives head, Ephesians 5.23. and that it must be in the Lord, and for the Lord, (that is) so as may stand with the Fear of God in Obedience to his particular Commandment, binding every man to love his wife in special manner, we cannot doubt of that.
The husband must content himselfe with the loue of his owne wife onely: we finde that particularly commanded, Prou. 5.18.19. Let thy fountaine be blessed, and reioice with the wife of thy youth.
The husband must content himself with the love of his own wife only: we find that particularly commanded, Prou. 5.18.19. Let thy fountain be blessed, and rejoice with the wife of thy youth.
and shelter their sheepe, and oxen, from iniurie of weather, and shall then any of these things be denied to the wife? No, no, men are to nourish and cherish their wiues,
and shelter their sheep, and oxen, from injury of weather, and shall then any of these things be denied to the wife? No, no, men Are to nourish and cherish their wives,
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and if shee fall by occasion into any fault (except Adulterie, which is the bane of wedlocke) let him labour by all kinde and gentle meanes, to reclaime her, considering himselfe,
and if she fallen by occasion into any fault (except Adultery, which is the bane of wedlock) let him labour by all kind and gentle means, to reclaim her, considering himself,
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For the third thing, the extent of this duty touching the persons whom it concernes, that is implied in the first words of this verse (Husbands.) In that the Apostle saith indefinitely, Husbands loue your wiues, not bounding the duty on husbands of this or that order, or condition;
For the third thing, the extent of this duty touching the Persons whom it concerns, that is implied in the First words of this verse (Husbands.) In that the Apostle Says indefinitely, Husbands love your wives, not bounding the duty on Husbands of this or that order, or condition;
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though the husband bee a King, or the greatest man in the earth, if hee bee an husband hee must carrie in his heart a chaste affection toward his wife, hee must loue both her body and soule, content himselfe with her loue onely, cheerish, gouerne,
though the husband be a King, or the greatest man in the earth, if he be an husband he must carry in his heart a chaste affection towards his wife, he must love both her body and soul, content himself with her love only, cherish, govern,
Now for the measure of the husbands loue, the fourth thing I propounded to speake of, that is taught by the Apostle, Ephes. 5.33. Let euery one loue his wife, euen as himselfe:
Now for the measure of the Husbands love, the fourth thing I propounded to speak of, that is taught by the Apostle, Ephesians 5.33. Let every one love his wife, even as himself:
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and another a lesse, by which he loues his wife, there must bee the same true measure and condition of loue, in the heart of the husband, both towards himselfe, and towards his wife.
and Another a less, by which he loves his wife, there must be the same true measure and condition of love, in the heart of the husband, both towards himself, and towards his wife.
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Now to lay these things a little neerer to our selues, if husbands try and examine themselues by these things deliuered, where is the man that can cleare himselfe,
Now to lay these things a little nearer to our selves, if Husbands try and examine themselves by these things Delivered, where is the man that can clear himself,
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euen they that make conscience of their duty, and endeauour most of all to performe it, must needs confesse, that in some thing or other they haue failed,
even they that make conscience of their duty, and endeavour most of all to perform it, must needs confess, that in Some thing or other they have failed,
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are there not some who haue, and daily doe faile grossely, and please themselues in their sinfull failing and declining from their dutie towards their wiues? The number of such is too great in the world.
Are there not Some who have, and daily do fail grossly, and please themselves in their sinful failing and declining from their duty towards their wives? The number of such is too great in the world.
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And alas, how many husbands bee there, that dwell not with their wiues as men of knowledge, are not able to gouerne their wiues with any good discretion,
And alas, how many Husbands be there, that dwell not with their wives as men of knowledge, Are not able to govern their wives with any good discretion,
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And to helpe thee forward in this duty, consider, First, that thy wife is thine owne selfe, Mat. 19.5. and in louing her, thou louest thy selfe, Ephes. 2.25.
And to help thee forward in this duty, Consider, First, that thy wife is thine own self, Mathew 19.5. and in loving her, thou love thy self, Ephesians 2.25.
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And secondly, consider that as the Lord would haue the neare vnion of Christ and his Church set before vs in the coniunction of man and wife in marriage;
And secondly, Consider that as the Lord would have the near Union of christ and his Church Set before us in the conjunction of man and wife in marriage;
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and so shew that Christ his loue hath not yet warmed thine heart, and if thou wouldest not be found vnfaithfull to the Lord, who hath committed thy wife to thee for her good,
and so show that christ his love hath not yet warmed thine heart, and if thou Wouldst not be found unfaithful to the Lord, who hath committed thy wife to thee for her good,
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then be thou stirred vp in the feare of God to loue thy wife as thy selfe, looke what good thou doest wish in thine heart to thy selfe, wish the same to thy wife, dwell with her as a man of knowledge;
then be thou stirred up in the Fear of God to love thy wife as thy self, look what good thou dost wish in thine heart to thy self, wish the same to thy wife, dwell with her as a man of knowledge;
frame thy selfe to beare with her naturall infirmities, and knowe withall thus much, that loue in the husband and feare in the wife, are the sinewes of a well ordered house,
frame thy self to bear with her natural infirmities, and know withal thus much, that love in the husband and Fear in the wife, Are the sinews of a well ordered house,
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& rigorous dealing with her, opposite and contrary one to another, yea, as contrarie as sweet and bitter, he saith, husbands loue your wiues, and be not bitter vnto them.
& rigorous dealing with her, opposite and contrary one to Another, yea, as contrary as sweet and bitter, he Says, Husbands love your wives, and be not bitter unto them.
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Whence it is cleare, that vnkinde and hard dealing with the wife, either in word or deede, cannot stand with that loue the Holy Ghost heere requires of husbands, bitternesse and sweetenesse can neuer meete together in one and the same subiect, no more can hard dealing and loue bee found in one and the same husband,
Whence it is clear, that unkind and hard dealing with the wife, either in word or deed, cannot stand with that love the Holy Ghost Here requires of Husbands, bitterness and sweetness can never meet together in one and the same Subject, no more can hard dealing and love be found in one and the same husband,
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and therefore it cannot bee, that there is any dramme of true loue to the wife in that husband, who is violent and monstrous in his dealing with her, who doth beate and bunch his wife, and with extreame violence mis-vse her, that manner of dealing cannot stand with loue to the wife, the husband that so deales with his wife is a monster amongst men,
and Therefore it cannot be, that there is any dram of true love to the wife in that husband, who is violent and monstrous in his dealing with her, who does beat and bunch his wife, and with extreme violence misuse her, that manner of dealing cannot stand with love to the wife, the husband that so deals with his wife is a monster among men,
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Oh but say some, what if the wife be extreamely out of order, and no other meanes will breake her stout stomacke and bring her into order? I answer thee:
O but say Some, what if the wife be extremely out of order, and no other means will break her stout stomach and bring her into order? I answer thee:
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yet thou mayst iustly doubt, whether striking of thy wife, be a lawfull & good meanes or no, thou findest no expresse warrant for it in the booke of God,
yet thou Mayest justly doubt, whither striking of thy wife, be a lawful & good means or no, thou Findest not express warrant for it in the book of God,
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euen in the greatest extremity will a man hardly bee drawen to cut or launce his owne flesh, not one amongst ten thousand can finde in his heart to doe it himselfe,
even in the greatest extremity will a man hardly be drawn to Cut or lance his own Flesh, not one among ten thousand can find in his heart to do it himself,
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and with his owne hand, hee will hardly suffer another to doe it, it will grinde and greeue him to suffer it to bee done by another, bee thou as hardly drawen to strike thy wife,
and with his own hand, he will hardly suffer Another to do it, it will grind and grieve him to suffer it to be done by Another, be thou as hardly drawn to strike thy wife,
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and let all husbands that are bitter to their wiues in this kinde, and in their passion do strike them, know, that they beare no true loue to their wiues, they are monsters amongst men,
and let all Husbands that Are bitter to their wives in this kind, and in their passion do strike them, know, that they bear no true love to their wives, they Are monsters among men,
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The Apostle doth heere vrge vpon children, their speciall duty towards their Parents, and that is obedience, he exhorts them to it, propounding his exhortation indefinitely, in these words, (Children obey your Parents) then he sets downe how farre foorth they are to obey them, (namely) in all things,
The Apostle does Here urge upon children, their special duty towards their Parents, and that is Obedience, he exhorts them to it, propounding his exhortation indefinitely, in these words, (Children obey your Parents) then he sets down how Far forth they Are to obey them, (namely) in all things,
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and hee doth further strengthen and presse his exhortation by force of argument, taken from the Lords good liking of childrens obedience to their Parents, that such obedience is pleasing,
and he does further strengthen and press his exhortation by force of argument, taken from the lords good liking of Children's Obedience to their Parents, that such Obedience is pleasing,
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Come wee to the wordes of it, (Children) the word children in Scripture hath many acceptions, I will not stand to remember them, heere it signifies, such as are children by naturall generation, begotten and borne of naturall Parents,
Come we to the words of it, (Children) the word children in Scripture hath many acceptions, I will not stand to Remember them, Here it signifies, such as Are children by natural generation, begotten and born of natural Parents,
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and by (Parents) wee are heere to vnderstand Parents by nature, Parents in respect of naturall procreation (obey) the originall worde heere vsed doth properly signifie to listen or hearken to another,
and by (Parents) we Are Here to understand Parents by nature, Parents in respect of natural procreation (obey) the original word Here used does properly signify to listen or harken to Another,
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children obey your Parents in the Lord, and so the meaning is in all things honest, lawfull and agreeable to the word of God (for that is wel pleasing to the Lord (that is) such obedience is exceeding well pleasing,
children obey your Parents in the Lord, and so the meaning is in all things honest, lawful and agreeable to the word of God (for that is well pleasing to the Lord (that is) such Obedience is exceeding well pleasing,
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You that are children by naturall generation bend downe both inwardlie and outwardly to yeeld obedience to that which is saide or done to you by your naturall Parents,
You that Are children by natural generation bend down both inwardly and outwardly to yield Obedience to that which is said or done to you by your natural Parents,
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First, I will shewe what this obedience heere required is. Secondly, wherein it consisteth. Thirdly, the extent touching the persons that are to yeeld it.
First, I will show what this Obedience Here required is. Secondly, wherein it Consisteth. Thirdly, the extent touching the Persons that Are to yield it.
Fourthlie, how farre foorth it is to bee yeelded by children to their Parents, and then after some application of things deliuered, I will bring some motiues to stirre vp children to the practise of it.
Fourthly, how Far forth it is to be yielded by children to their Parents, and then After Some application of things Delivered, I will bring Some motives to stir up children to the practice of it.
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First therefore knowe that this obedience is a voluntary and heartie yeelding (so farre foorth as children are able) to the voyce and willes of their Parents, a yeelding from the heart willingly (as they are able) to that which is said by Parents to children,
First Therefore know that this Obedience is a voluntary and hearty yielding (so Far forth as children Are able) to the voice and wills of their Parents, a yielding from the heart willingly (as they Are able) to that which is said by Parents to children,
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and so it ought to bee qualified, if it be forced, it is no true obedience, it is then but as the obedience of Deuils and reprobates, who, will they, nill they, are subiect to the will of God,
and so it ought to be qualified, if it be forced, it is no true Obedience, it is then but as the Obedience of Devils and Reprobates, who, will they, nill they, Are Subject to the will of God,
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or the least repining, it is no sound obedience, and therefore childrens obedience to their parents must be a voluntary and hearty yeelding (as they are able) to that which is said and willed by them to be done or suffered of their children.
or the least repining, it is no found Obedience, and Therefore Children's Obedience to their Parents must be a voluntary and hearty yielding (as they Are able) to that which is said and willed by them to be done or suffered of their children.
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My sonne saith Salomon, heare thy fathers instruction, and forsake not thy mothers teaching, and that children are to yeelde to the commandements of their parents, it is cleere from the generall, that euery soule is to bee subiect vnto the higher powers, Romans the thirteenth and first, parents haue their authority from God,
My son Says Solomon, hear thy Father's instruction, and forsake not thy mother's teaching, and that children Are to yield to the Commandments of their Parents, it is clear from the general, that every soul is to be Subject unto the higher Powers, Romans the thirteenth and First, Parents have their Authority from God,
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Secondly, the yeelding of children to their Parents stands in a quiet and patient suffering of that which Parents inflict and lay vppon them in worde or deede, bee it admonition, reproofe or correction,
Secondly, the yielding of children to their Parents Stands in a quiet and patient suffering of that which Parents inflict and lay upon them in word or deed, be it admonition, reproof or correction,
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yea, though the correction bee with iust cause, or more excessiue then it ought to bee, Prouerbs the thirteenth and first, A wise sonne will obey the instruction of his father,
yea, though the correction be with just cause, or more excessive then it ought to be, Proverbs the thirteenth and First, A wise son will obey the instruction of his father,
A foole despiseth his fathers instruction, but hee that regardeth correction is prudent, Hebrewes the twelfth and ninth, wee haue had the fathers of our bodies which corrected vs, and wee gaue them reuerence.
A fool despises his Father's instruction, but he that Regardeth correction is prudent, Hebrews the twelfth and ninth, we have had the Father's of our bodies which corrected us, and we gave them Reverence.
Now the extent of obedience to Parents, touching the persons that are to yeelde it, is implied in the first worde (children) the Apostle speaking heere also without limitation, not saying children that are yoong, children that are vnmarried, or that liue in their fathers house,
Now the extent of Obedience to Parents, touching the Persons that Are to yield it, is implied in the First word (children) the Apostle speaking Here also without limitation, not saying children that Are young, children that Are unmarried, or that live in their Father's house,
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or yee sonnes or yee daughters, but yee children, indefinitely, hee giue vs to vnderstand that this duty of obedience to Parents, belongs to all children whatsoeuer,
or ye Sons or ye daughters, but ye children, indefinitely, he give us to understand that this duty of Obedience to Parents, belongs to all children whatsoever,
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for they hold and teach that in case of vowing, a Mayd once out of her nonage, that is (say they) at twelue yeeres old or aboue, may vowe her selfe a Nunne;
for they hold and teach that in case of vowing, a Maid once out of her nonage, that is (say they) At twelue Years old or above, may Voelli her self a Nun;
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that the father may make voyd the vow of his child, thogh pertaining to Gods worship, much more a vow made without warrant of the word of God, nothing at all pertaining to his worship,
that the father may make void the Voelli of his child, though pertaining to God's worship, much more a Voelli made without warrant of the word of God, nothing At all pertaining to his worship,
as may stand with their obedience to God their heauenly father, if parents would pull their children from God, from his trueth or from their obedience to him, children are then to shake off naturall affection,
as may stand with their Obedience to God their heavenly father, if Parents would pull their children from God, from his truth or from their Obedience to him, children Are then to shake off natural affection,
though the things commanded bee most painefull Philip. 2.8. the Apostle sayth, Christ was obedient to his father to the death, yea, to the most painefull and ignominious death of the crosse.
though the things commanded be most painful Philip. 2.8. the Apostle say, christ was obedient to his father to the death, yea, to the most painful and ignominious death of the cross.
Now if children trie themselues by the thing deliuered, alas how far short and defectiue shall they find themselues in duty towards their parents? Where is the child to be found, that yeelds to that which is said,
Now if children try themselves by the thing Delivered, alas how Far short and defective shall they find themselves in duty towards their Parents? Where is the child to be found, that yields to that which is said,
and much repining? Doe not some except against it, as too base, or to painfull? And are there not many children who cleaue to their owne will and wisdome and thinke they knowe well enough how to carry themselues,
and much repining? Do not Some except against it, as too base, or to painful? And Are there not many children who cleave to their own will and Wisdom and think they know well enough how to carry themselves,
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and things of greatest moment? Where is the child that doth quietly and patiently beare the rebukes and chastisements of his parents? Doe not many children in that respect,
and things of greatest moment? Where is the child that does quietly and patiently bear the rebukes and chastisements of his Parents? Do not many children in that respect,
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euen oppose against their parents, and resist them, especially if they be growne to any strength and yeeres? Yea, some thinke that when they are growne to yeeres,
even oppose against their Parents, and resist them, especially if they be grown to any strength and Years? Yea, Some think that when they Are grown to Years,
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and suffer themselues to bee censured, yea they shall haue others to put it into their heades, that they are now past children, will you bee thus vsed? Will you beare this? Why, you are now 21. yeeres old, you are past a childe,
and suffer themselves to be censured, yea they shall have Others to put it into their Heads, that they Are now past children, will you be thus used? Will you bear this? Why, you Are now 21. Years old, you Are passed a child,
Well, thou art a child, examine thy selfe by that which hath beene deliuered, and finding thy selfe wanting in obedience to thy parents, bee humbled for it,
Well, thou art a child, examine thy self by that which hath been Delivered, and finding thy self wanting in Obedience to thy Parents, be humbled for it,
and canst thou then perswade thy selfe thou standest in grace? That thou hast grace or standest in the fauour of God? Wilt thou say, thou standest in the state of grace,
and Canst thou then persuade thy self thou Standest in grace? That thou hast grace or Standest in the favour of God? Wilt thou say, thou Standest in the state of grace,
The text saith, Notwithstanding they obeyed not the voice of their Father, because the Lord would slay them, the Lord was angrie with the Sonnes of Ely for their wickednesse,
The text Says, Notwithstanding they obeyed not the voice of their Father, Because the Lord would slay them, the Lord was angry with the Sons of Ely for their wickedness,
And last of all, consider the Apostles argument, obedience to parents is well-pleasing to the Lord, in obeying thy parents thou shalt doe a thing not onely pleasing to thy parents,
And last of all, Consider the Apostles argument, Obedience to Parents is Well-pleasing to the Lord, in obeying thy Parents thou shalt do a thing not only pleasing to thy Parents,
thy obedience to thy Parents shall be as a comely ornament, Prou. 1.9. it will grace and beautifie thine heart and life, in such sort, as thou shalt seeme amiable both to God and men;
thy Obedience to thy Parents shall be as a comely ornament, Prou. 1.9. it will grace and beautify thine heart and life, in such sort, as thou shalt seem amiable both to God and men;
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euen willingly yeeld thou to that which they say, or doe to thee, and quietly and patiently submit thy selfe to their rebukes, admonitions and chasticements.
even willingly yield thou to that which they say, or do to thee, and quietly and patiently submit thy self to their rebukes, admonitions and chastisements.
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We see then that obedience is required of children to both their parents, children are to yeeld obedience, both to Father and Mother, the first Commandement expreslie saith, honour thy Father and thy Mother. And Prou. 10.1.
We see then that Obedience is required of children to both their Parents, children Are to yield Obedience, both to Father and Mother, the First Commandment expressly Says, honour thy Father and thy Mother. And Prou. 10.1.
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Touching the practise of this duty, wee haue an example without all exception, euen of Christ himselfe, Luke 2.51. Its there said, He came downe from Ierusalem to Nazaret, and was subiect, or obedient to his Father and mother.
Touching the practice of this duty, we have an Exampl without all exception, even of christ himself, Lycia 2.51. Its there said, He Come down from Ierusalem to Nazareth, and was Subject, or obedient to his Father and mother.
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and happily doe yeeld obedience to their Fathers, and yet notwithstanding, make small account of their Mothers, and lightly regard their commandements,
and happily do yield Obedience to their Father's, and yet notwithstanding, make small account of their Mother's, and lightly regard their Commandments,
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but let all children that haue any care to please God, set against all these things Gods Commandement, that bindes them to yeeld obedience to their Mothers, aswell as to their Fathers,
but let all children that have any care to please God, Set against all these things God's Commandment, that binds them to yield Obedience to their Mother's, aswell as to their Father's,
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Now, heere happily it may bee demanded, to which of the Parents the child is most bound? Whether the child be more bound to the Father or to the Mother?
Now, Here happily it may be demanded, to which of the Parents the child is most bound? Whither the child be more bound to the Father or to the Mother?
and the third and last of these, the very light of nature teacheth, (and by the way to touch it) If a child denie to succour and releeue (according to his power) the poore, old, distressed,
and the third and last of these, the very Light of nature Teaches, (and by the Way to touch it) If a child deny to succour and relieve (according to his power) the poor, old, distressed,
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and thinkest euery day a yeere till they bee dead, art thou woorse then an vnreasonable creature? and canst thou then thinke there is any grace in thee? Certainly no, it cannot bee that there is any dramme of grace in the heart of that childe who denies reliefe to his poore helpelesse parents,
and Thinkest every day a year till they be dead, art thou Worse then an unreasonable creature? and Canst thou then think there is any grace in thee? Certainly no, it cannot be that there is any dram of grace in the heart of that child who Denies relief to his poor helpless Parents,
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and appeare in the one, then in the other, bee it in the Father, or in the Mother, in that respect more honour is there to bee yeelded touching reliefe and maintenance, that is also equally to be yeelded to the poore Father and to the poore Mother, they beeing both one, they are to bee fed at one table,
and appear in the one, then in the other, be it in the Father, or in the Mother, in that respect more honour is there to be yielded touching relief and maintenance, that is also equally to be yielded to the poor Father and to the poor Mother, they being both one, they Are to be fed At one table,
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Yea, Christ our Sauiour was obedient to his supposed Father, Luke 2.51. And the Prophet Micah 7.6. reckons it vp among the great sins of his time, that the daughter in law rose vp against her mother in law;
Yea, christ our Saviour was obedient to his supposed Father, Lycia 2.51. And the Prophet micah 7.6. reckons it up among the great Sins of his time, that the daughter in law rose up against her mother in law;
therefore doubtlesse, children are to yeeld obedience, not onely to their naturall parents, but also to their fathers in law, and to their step-mothers.
Therefore doubtless, children Are to yield Obedience, not only to their natural Parents, but also to their Father's in law, and to their stepmothers.
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and vnregenerate, bee well-pleasing to God, or no? To this I answer: Obedience to Parents yeelded by children vnbeleeuing and vnregenerate, as it is their personall obedience,
and unregenerate, be Well-pleasing to God, or no? To this I answer: obedience to Parents yielded by children unbelieving and unregenerate, as it is their personal Obedience,
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Will we see some examples of it? No doubt Iehu King of Israel was but a carnall man, he departed not from the sinnes of Ieroboham who made Israel to sinn;
Will we see Some Examples of it? No doubt Iehu King of Israel was but a carnal man, he departed not from the Sins of Jeroboam who made Israel to sin;
yet because he diligently executed that which was right in the eies of the Lord in some things, the Lord promised him that his posteritie to the fourth generation should sit on the throne of Israel, 2. King, 10.30. Ezechiel 29.30. Wee finde that Aegypt is promised to Nebuchadnetzar, King of Babel, (a man without question vnbeleeuing) for his seruice against Tyrus. Oh then the exeeeding rich bounty of the Lord our God.
yet Because he diligently executed that which was right in the eyes of the Lord in Some things, the Lord promised him that his posterity to the fourth generation should fit on the throne of Israel, 2. King, 10.30. Ezechiel 29.30. we find that Egypt is promised to Nebuchadnezzar, King of Babel, (a man without question unbelieving) for his service against Tyre. O then the exeeeding rich bounty of the Lord our God.
How ought this to stirre vp children to yeelde obedience to their parents? That is a thing to which the Lord no doubt, will sometimes of his rich bounty, vouchafe temporall blessings,
How ought this to stir up children to yield Obedience to their Parents? That is a thing to which the Lord no doubt, will sometime of his rich bounty, vouchsafe temporal blessings,
and if thou bee a childe within Gods couenant, and a true beleeuing member of Christ, let it most of all encourage thee to yeeld obedience to thy Parents,
and if thou be a child within God's Covenant, and a true believing member of christ, let it most of all encourage thee to yield Obedience to thy Parents,
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What is the ground of this? How knew the Apostle that Obedience to Parents is a thing well-pleasing to God? Surely, hee knew it from the Commandement of God,
What is the ground of this? How knew the Apostle that obedience to Parents is a thing Well-pleasing to God? Surely, he knew it from the Commandment of God,
because that comandement is as the Apostle saith, Eph. 6.2. The first Commandement (namely) of those that concerne our duty to men, and the first Commandement with promise, with a speciall promise annexed to it, that thy daies may bee prolonged vpon the land which the Lord thy God giueth thee.
Because that Commandment is as the Apostle Says, Ephesians 6.2. The First Commandment (namely) of those that concern our duty to men, and the First Commandment with promise, with a special promise annexed to it, that thy days may be prolonged upon the land which the Lord thy God gives thee.
yea, better pleasing to God then any other dutie of the seconde Table, and this reason thus considered with these groundes of it dooth affoord vnto vs this conclusion.
yea, better pleasing to God then any other duty of the seconde Table, and this reason thus considered with these grounds of it doth afford unto us this conclusion.
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The prophet bringes in man thus demaundinge, where-with shall I come before the Lord, and how shall I bowe my selfe before the high God? Shall I come before him with burnt offerings,
The Prophet brings in man thus demanding, wherewith shall I come before the Lord, and how shall I bow my self before the high God? Shall I come before him with burned offerings,
euen the fruite of my body, for the sinne of my soule? will these thinges please the Lord? and then vers. 8. The prophet answeres, hee hath shewed thee ô man what is good,
even the fruit of my body, for the sin of my soul? will these things please the Lord? and then vers. 8. The Prophet answers, he hath showed thee o man what is good,
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Consider wee the doctrine as it may concerne vs to this purpose, it may serue to guide vs that we be not deceiued, touching things done pleasing to God, wee are not to conclude things to bee pleasing to God from our owne fancie and our owne opinion,
Consider we the Doctrine as it may concern us to this purpose, it may serve to guide us that we be not deceived, touching things done pleasing to God, we Are not to conclude things to be pleasing to God from our own fancy and our own opinion,
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Doe not manie thus thinke? it is too euident, they do, and in respect of doing such things, they thinke they are greatlie in Gods fauour, indeed it cannot bee denied,
Do not many thus think? it is too evident, they do, and in respect of doing such things, they think they Are greatly in God's favour, indeed it cannot be denied,
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but thou must further know that they must also bee done in such manner as the word hath prescribed, they must proceed frō faith purging thine hart from the naturall corruption of it,
but thou must further know that they must also be done in such manner as the word hath prescribed, they must proceed from faith purging thine heart from the natural corruption of it,
but alas they deceiue themselues, and therefore if thou tender thine owne good, take thou heed of it, and remember that thou must not onely doe good things, that is, things warranted by the word of God,
but alas they deceive themselves, and Therefore if thou tender thine own good, take thou heed of it, and Remember that thou must not only do good things, that is, things warranted by the word of God,
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In this verse the Apostle comming particularly to speak to parents touching their duty towards their children, he sets down what he requires of them by way of prohibition or dehortation, hee forbids that,
In this verse the Apostle coming particularly to speak to Parents touching their duty towards their children, he sets down what he requires of them by Way of prohibition or dehortation, he forbids that,
and that is immoderate seuerity and rigorous dealing with their children which is expressed by the effect it commonlie works in children, that it stirs them vp to anger,
and that is immoderate severity and rigorous dealing with their children which is expressed by the Effect it commonly works in children, that it stirs them up to anger,
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and the Apostle doth direct his dehortation, specially to fathers, and saith, Fathers prouoke not your children to anger, because if either of the Parents offend in rigour towards their children, it is commonly the father, the mother, more vsually offending on the contrarie part, by too much indulgence and tendernesse,
and the Apostle does Direct his dehortation, specially to Father's, and Says, Father's provoke not your children to anger, Because if either of the Parents offend in rigour towards their children, it is commonly the father, the mother, more usually offending on the contrary part, by too much indulgence and tenderness,
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therfore the Apostle saith, Fathers prouoke not your children to anger, and this prohibition or dehortation, hee doth further strengthen by an argument taken from the dangerous euent of immoderate seuerity and rigour of Parents towards their children,
Therefore the Apostle Says, Father's provoke not your children to anger, and this prohibition or dehortation, he does further strengthen by an argument taken from the dangerous event of immoderate severity and rigour of Parents towards their children,
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By fathers wee are heere to vnderstand naturall Parents, both fathers and mothers, though the Apostle (for the reason before yeelded, doth thus direct his dehortation, the word here rendered (prouoke not to anger) properly signifies to exasperate,
By Father's we Are Here to understand natural Parents, both Father's and mother's, though the Apostle (for the reason before yielded, does thus Direct his dehortation, the word Here rendered (provoke not to anger) properly signifies to exasperate,
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& to stir vp to anger by disgraceful termes, and by contumelious speeches, but wee are to take it in a larger sence and signification according to that Ephes. 6.4 Where in our English translation, wee haue in effect the same words, that here we find,
& to stir up to anger by disgraceful terms, and by contumelious Speeches, but we Are to take it in a larger sense and signification according to that Ephesians 6.4 Where in our English Translation, we have in Effect the same words, that Here we find,
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so then that word in the Ephesians, and this considered together, the meaning is, fathers doe not exasperate and stirre vppe your children any way either by worde or deede to vniust and sinnefull anger,
so then that word in the Ephesians, and this considered together, the meaning is, Father's do not exasperate and stir up your children any Way either by word or deed to unjust and sinful anger,
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and comfort, and euen despaire of doing any thing pleasing vnto you. Thus then wee are to conceiue the Apostles meaning in the words of this verse, as if he had sayd.
and Comfort, and even despair of doing any thing pleasing unto you. Thus then we Are to conceive the Apostles meaning in the words of this verse, as if he had said.
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You that are naturall Parents, and especially you fathers, doe not you abuse your fatherly authority ouer your children, doe not you any way exasperate and stirre vp your children to anger, vse not you any hard and rigorous dealing towards them, whereby they may haue occasion to be stirred vp to vniust and sinnefull anger;
You that Are natural Parents, and especially you Father's, do not you abuse your fatherly Authority over your children, do not you any Way exasperate and stir up your children to anger, use not you any hard and rigorous dealing towards them, whereby they may have occasion to be stirred up to unjust and sinful anger;
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I might heere note that of Parents, which before wee obserued of husbands, verse the nineteenth, that Parents also are prone to abuse their authority ouer their children,
I might Here note that of Parents, which before we observed of Husbands, verse the nineteenth, that Parents also Are prove to abuse their Authority over their children,
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and aboue all things, to auoyd rigour and immoderate seuerity towards their children, and indeede it is the common fault of all superiours (if they bee not sanctified) to abuse their authority,
and above all things, to avoid rigour and immoderate severity towards their children, and indeed it is the Common fault of all superiors (if they be not sanctified) to abuse their Authority,
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Heere we may see it plainelie laid before vs. That Parents are not to bee rigorous in their dealing with their children, they are not to vse any immoderate seuerity towards them.
Here we may see it plainly laid before us That Parents Are not to be rigorous in their dealing with their children, they Are not to use any immoderate severity towards them.
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The reason and ground of it, is also manifest (namely) this extreame rigour and immoderate seuerity in any superiour towards the inferiour, is a fault and a sinne, inferiours are to be held within compasse of their duty and obedience, rather by loue then by feare, rather by lenity and mildnesse, then by rigour and seuerity:
The reason and ground of it, is also manifest (namely) this extreme rigour and immoderate severity in any superior towards the inferior, is a fault and a sin, inferiors Are to be held within compass of their duty and Obedience, rather by love then by Fear, rather by lenity and mildness, then by rigour and severity:
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therefore Parents ought least of any other to bee extreamely rigorous, and immoderately seuere towards their children but not to stay in the generall which may happily bee misconceiued, know wee, that hard and extreame rigorous dealing of Parents towards their children, stands chiefely in these three things, Either in commanding their children vniust or vnreasonable things,
Therefore Parents ought least of any other to be extremely rigorous, and immoderately severe towards their children but not to stay in the general which may happily be misconceived, know we, that hard and extreme rigorous dealing of Parents towards their children, Stands chiefly in these three things, Either in commanding their children unjust or unreasonable things,
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when they seeing the pliablenesse of their childrens mindes, that they are willing and ready to doe any thing at their command, doe lay more on them then is fit,
when they seeing the pliableness of their Children's minds, that they Are willing and ready to do any thing At their command, do lay more on them then is fit,
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Or thirdly, in striking or beating them either without iust cause, or excessiuely more then the cause requires, correcting them at their pleasure, saith the Authour to the Hebrewes, chap. 12.10. in their passion and rage, many times (as we vse to say) without either rhime or reason.
Or Thirdly, in striking or beating them either without just cause, or excessively more then the cause requires, correcting them At their pleasure, Says the Author to the Hebrews, chap. 12.10. in their passion and rage, many times (as we use to say) without either rhime or reason.
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Parents are not to be extreeme rigorous towards their children in any of these three kindes, wee haue example of all these three in wicked Saul, hee was a wicked man,
Parents Are not to be extreme rigorous towards their children in any of these three Kinds, we have Exampl of all these three in wicked Saul, he was a wicked man,
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and he added this to the measure of his sinne he abused his fatherly authority in all these three things, 1. Sam. 20. from verse 30. to the end of the 33. wee finde that Saul in his rage commanded Ionathan his sonne a most vniust thing,
and he added this to the measure of his sin he abused his fatherly Authority in all these three things, 1. Sam. 20. from verse 30. to the end of the 33. we find that Saul in his rage commanded Ionathan his son a most unjust thing,
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and that an innocent man should deliuer another innocent party into the hands of his malicious enemy that ment to shedde his bloud? yea he reuiled him verse 30. he called him the son of the wicked and rebellious woman, the son of an impudent whore, in plaine termes, bastard,
and that an innocent man should deliver Another innocent party into the hands of his malicious enemy that meant to shed his blood? yea he reviled him verse 30. he called him the son of the wicked and rebellious woman, the son of an impudent whore, in plain terms, bastard,
and hee went yet further, verse 33. hee cast a speare at him to hit him, with a purpose to kill him, this manner of rigorous dealing of a wicked and wretched father towards his sonne, hath the Scripture recorded to teach all Parents to auoyd the like,
and he went yet further, verse 33. he cast a spear At him to hit him, with a purpose to kill him, this manner of rigorous dealing of a wicked and wretched father towards his son, hath the Scripture recorded to teach all Parents to avoid the like,
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as one of the great sinnes of wicked Saul, might take notice of it, that it ought to bee farre from all those that would not be like so wicked a father,
as one of the great Sins of wicked Saul, might take notice of it, that it ought to be Far from all those that would not be like so wicked a father,
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and what Parents soeuer make any conscience of their duty, ought to bee farre from extreame rigour and immoderate seuerity, towardes their children, either in their commands,
and what Parents soever make any conscience of their duty, ought to be Far from extreme rigour and immoderate severity, towards their children, either in their commands,
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Yea, (which is strange) specially in the mother, sometimes calling the childe (Whore-sonne) if the childe bee the sonne of an whore, what is then the mother;
Yea, (which is strange) specially in the mother, sometime calling the child (Whoreson) if the child be the son of an whore, what is then the mother;
and are there not some, who in beating their children are extreamely rigorous, and handle them as if they were no better then dogges? Nay surelie, one of tender bowels, would not so vse his dogge as some Parents in their rage vse (or rather abuse) their children,
and Are there not Some, who in beating their children Are extremely rigorous, and handle them as if they were no better then Dogs? Nay surely, one of tender bowels, would not so use his dog as Some Parents in their rage use (or rather abuse) their children,
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and hencefoorth learne to know, that it is a great and greeuous sinne in thee whosoeuer thou art to be extreamely rigorous and seuere in thy dealing with thy children, either in requiring things aboue the strength of thy childe,
and henceforth Learn to know, that it is a great and grievous sin in thee whosoever thou art to be extremely rigorous and severe in thy dealing with thy children, either in requiring things above the strength of thy child,
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or in thy censuring of him, either in word or deede, and doe not thou thinke with thy selfe, what skils it, what matter is it if I deale with my childe as I list? am not I his father,
or in thy censuring of him, either in word or deed, and do not thou think with thy self, what skills it, what matter is it if I deal with my child as I list? am not I his father,
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and must not hee, will hee nill hee, bee subiect to mee, and to my authority? it is true, indeede thy childe is to bee subiect to thy power and authority.
and must not he, will he nill he, be Subject to me, and to my Authority? it is true, indeed thy child is to be Subject to thy power and Authority.
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and if hee bee stirred vppe to any impatience, that is his fault, yet thou must know that thy power and authority ouer thy childe is limited also, thou maist not vse it after thine own pleasure,
and if he be stirred up to any impatience, that is his fault, yet thou must know that thy power and Authority over thy child is limited also, thou Mayest not use it After thine own pleasure,
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and bee rigorous and outragious in thy dealing with thy childe, if thou bee, surelie thou art an vnnaturall Parent, thou sinnest against the light of nature euen bruit beasts will loue their younge ones,
and be rigorous and outrageous in thy dealing with thy child, if thou be, surely thou art an unnatural Parent, thou Sinnest against the Light of nature even bruit beasts will love their young ones,
and withall remember the Apostles argument in this place, thy hard and iniurious dealing with thy child, will dull and discourage him, it cannot otherwise choose,
and withal Remember the Apostles argument in this place, thy hard and injurious dealing with thy child, will dull and discourage him, it cannot otherwise choose,
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and especiallie of manie foolish mothers, who so dandle their children, and are so vainelie pleased with them, that euen their faults also please them;
and especially of many foolish mother's, who so dandle their children, and Are so vainly pleased with them, that even their Faults also please them;
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Censure and correction of children is necessary, for as Salomon saith, Prou. 22.15. Foolishnesse is bound in the heart of a childe, but the rodd of correction shall driue it away from him;
Censure and correction of children is necessary, for as Solomon Says, Prou. 22.15. Foolishness is bound in the heart of a child, but the rod of correction shall driven it away from him;
there is a bundle of frowardnesse, stubbornesse, vanity, and wickednesse, bound vp in the heart of a child; Iob 11.12. A man new borne is like a wilde Asse colt, but the rod of correction shall driue it away from him.
there is a bundle of frowardness, Stubbornness, vanity, and wickedness, bound up in the heart of a child; Job 11.12. A man new born is like a wild Ass colt, but the rod of correction shall driven it away from him.
but they must take heed their censure and correction bee not extreame, and vnmeasurable, they must looke to the measure of it, that they exceede not measure in it,
but they must take heed their censure and correction be not extreme, and unmeasurable, they must look to the measure of it, that they exceed not measure in it,
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Secondly, correct thy childe with compassion in thine heart, euen with yearning bowels in the doing of it, consider with thy selfe, that happily the frowarnesse,
Secondly, correct thy child with compassion in thine heart, even with yearning bowels in the doing of it, Consider with thy self, that happily the frowarnesse,
thinke with thy selfe, shall I thus punish mine owne sinne, and that in my childe? Shall I thus prosecute the corruption that I haue conuaid to my childe?
think with thy self, shall I thus Punish mine own sin, and that in my child? Shall I thus prosecute the corruption that I have conveyed to my child?
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Thirdly, let the chastisement of thy child be with a lifting vp of thine heart to God in praier, that he hee would giue thee a wise heart to giue correction,
Thirdly, let the chastisement of thy child be with a lifting up of thine heart to God in prayer, that he he would give thee a wise heart to give correction,
yea, thy child in such manner corrected will giue pleasures to thy soule, Prou. 29.17. Hee will vtter such gracious speaches, doe such righteous deeds, and haue such comely gestures,
yea, thy child in such manner corrected will give pleasures to thy soul, Prou. 29.17. He will utter such gracious Speeches, do such righteous Deeds, and have such comely gestures,
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Where we see, that howsoeuer children are not to be prouoked to vniust anger, and if they bee, they cannot excuse themselues, that they are thereunto prouoked,
Where we see, that howsoever children Are not to be provoked to unjust anger, and if they be, they cannot excuse themselves, that they Are thereunto provoked,
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This serues to discouer the sinne of such as vse to prouoke the cholericke to anger, the drunkard to excesse in drinking, the contentious person to quarrelling and take pleasure,
This serves to discover the sin of such as use to provoke the choleric to anger, the drunkard to excess in drinking, the contentious person to quarreling and take pleasure,
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whereas the Lord requires thee to pray for thy selfe and others, Leade vs not into temptation? And remember thou the punishment of the Serpent, Gen. 3.14. for beeing an instrument of the Deuill in tempting our first Parents;
whereas the Lord requires thee to pray for thy self and Others, Lead us not into temptation? And Remember thou the punishment of the Serpent, Gen. 3.14. for being an Instrument of the devil in tempting our First Parents;
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One thing further, may be briefly noted from this verse (namely) this, that the Apostle would not haue childrens mindes discouraged, Fathers prouoke not your chidren to anger, least they be discouraged, saith the Apostle, hee would not haue their mindes daunted and cast downe in them. Hence we are taught.
One thing further, may be briefly noted from this verse (namely) this, that the Apostle would not have Children's minds discouraged, Father's provoke not your Children to anger, lest they be discouraged, Says the Apostle, he would not have their minds daunted and cast down in them. Hence we Are taught.
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as happily to the Ministry, or the like, they are to cheerish it, and according to their power, they are to vse all good meanes that it may be increased, at least to water that tender budde with the drops of sweet counsell,
as happily to the Ministry, or the like, they Are to cherish it, and according to their power, they Are to use all good means that it may be increased, At least to water that tender bud with the drops of sweet counsel,
They are altogether vnworthy the name of parents, who grieue at the good graces of their children, and restraine them from all meanes whereby they might attaine to further increase of them.
They Are altogether unworthy the name of Parents, who grieve At the good graces of their children, and restrain them from all means whereby they might attain to further increase of them.
Good Parents, and they haue any soundnesse of grace in their owne hearts, will be glad and much reioice to see the lest begining of grace in their children, they delight to see grace in any other whosoeuer,
Good Parents, and they have any soundness of grace in their own hearts, will be glad and much rejoice to see the lest beginning of grace in their children, they delight to see grace in any other whosoever,
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Now he comes to the duties of such as are lesse bound one to another, (namely) to the duties of Masters and Seruants, and following his former order, he beginnes with the dutie of seruants,
Now he comes to the duties of such as Are less bound one to Another, (namely) to the duties of Masters and Servants, and following his former order, he begins with the duty of Servants,
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In this 22. verse, wee haue two things in generall laid before vs. First, the duty of seruants generally propounded by way of exhortation in these words.
In this 22. verse, we have two things in general laid before us First, the duty of Servants generally propounded by Way of exhortation in these words.
Seruants be obedient vnto them that are your Masters according to the flesh, in al things, and then the manner of their obedience in the words following, Not with eye-seruice, as men-pleasers,
Servants be obedient unto them that Are your Masters according to the Flesh, in all things, and then the manner of their Obedience in the words following, Not with eyeservice, as men-pleasers,
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Touching the exhortation to the dutie more particularly the Apostle doth first propound it, and exhort to it indefinitely, Seruants be obedient to your masters ) and then he amplifies his exhortation both by describing their masters, that they are their masters according to the flesh,
Touching the exhortation to the duty more particularly the Apostle does First propound it, and exhort to it indefinitely, Servants be obedient to your Masters) and then he amplifies his exhortation both by describing their Masters, that they Are their Masters according to the Flesh,
euen such as our seruants are, who serue for wages, or as Aprentices, (be obedient) the original word heere vsed is the same we had, verse 20. and the meaning is the same;
even such as our Servants Are, who serve for wages, or as Apprentices, (be obedient) the original word Here used is the same we had, verse 20. and the meaning is the same;
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and the meaning is, to your masters who haue power onely ouer your bodies and not ouer your soules and consciences (in all things) that is, in all things your masters say,
and the meaning is, to your Masters who have power only over your bodies and not over your Souls and Consciences (in all things) that is, in all things your Masters say,
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and not ouer their soules, so as if the master command his seruant any thing against the libertie of a good conscience, he is not therein to be obeyed.
and not over their Souls, so as if the master command his servant any thing against the liberty of a good conscience, he is not therein to be obeyed.
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or done to you by your Masters, who haue power ouer your bodies, but not ouer your soules and consciences, yeelde to them entire obedience, obey them in all things, honest and lawfull.
or done to you by your Masters, who have power over your bodies, but not over your Souls and Consciences, yield to them entire Obedience, obey them in all things, honest and lawful.
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Now heere, first, the speciall dutie of obedience due from seruants to their Masters, comes to bee considered, and touching that, I will shew first what that obedience is. Secondly, wherein it consisteth.
Now Here, First, the special duty of Obedience due from Servants to their Masters, comes to be considered, and touching that, I will show First what that Obedience is. Secondly, wherein it Consisteth.
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or the like labour, at night when he comes home wearie and hungrie, be commanded by his master a further seruice, hee is not to refuse to doe it, he is still to doe what his master commands him.
or the like labour, At night when he comes home weary and hungry, be commanded by his master a further service, he is not to refuse to do it, he is still to do what his master commands him.
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for so it followes, vers. 20.21. For what praise is it, if when ye bee buffeted for your faults yee take it patiently? but and if yee doe well, yee suffer wrong and take it patiently, this is acceptable to God.
for so it follows, vers. 20.21. For what praise is it, if when you be buffeted for your Faults ye take it patiently? but and if ye do well, ye suffer wrong and take it patiently, this is acceptable to God.
though it bee vniust or excessiue, and therefore say not then, being a seruant, when thou art vniustly corrected, I deserue not to bee so roughly dealt withall,
though it be unjust or excessive, and Therefore say not then, being a servant, when thou art unjustly corrected, I deserve not to be so roughly dealt withal,
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Now for the persons whom this duty concernes, that is layd downe in the first word (Seruants) the Apostle heere also not limiting this duetie to seruants, of this or that sort,
Now for the Persons whom this duty concerns, that is laid down in the First word (Servants) the Apostle Here also not limiting this duty to Servants, of this or that sort,
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or my kinsman, and therefore I am not bound to such duety and obedience as others, no, no, remember that Iacob serued his vncle Laban Genesis the twentie nine.
or my kinsman, and Therefore I am not bound to such duty and Obedience as Others, no, no, Remember that Iacob served his uncle Laban Genesis the twentie nine.
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If thou bee a seruant, to whomsoeuer, or for how long or how short a time, thou art bound to yeelde obedience to him that is thy master, both willingly, dooing what hee commaundes thee,
If thou be a servant, to whomsoever, or for how long or how short a time, thou art bound to yield Obedience to him that is thy master, both willingly, doing what he commands thee,
Forth the fourth thing, how farre foorth this duty is to bee yeelded by seruants to their masters, that is expressed in these wordes (in all things) thou art a seruant, thou must yeelde obedience to thy Master not in some thinges, such as are most easie,
Forth the fourth thing, how Far forth this duty is to be yielded by Servants to their Masters, that is expressed in these words (in all things) thou art a servant, thou must yield Obedience to thy Master not in Some things, such as Are most easy,
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what he will haue thee doe, being not contrary to the word of God, beeing things honest and lawfull, indeede if thy master command thee to lie, to sweare,
what he will have thee doe, being not contrary to the word of God, being things honest and lawful, indeed if thy master command thee to lie, to swear,
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or the like, thou art not therein to yeelde to his commandement, but in all indifferent and lawfull things, obedience must be yeelded by the seruant to his master.
or the like, thou art not therein to yield to his Commandment, but in all indifferent and lawful things, Obedience must be yielded by the servant to his master.
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Now if seruants trie themselues by that which hath beene deliuered, out of question most seruants will, finde themselues farre short of that duty they owe to their masters.
Now if Servants try themselves by that which hath been Delivered, out of question most Servants will, find themselves Far short of that duty they owe to their Masters.
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and indeede scarse one seruant of a thousand makes conscience of that obedience that is due to his master, where is almost the seruant to bee found that yeeldes willing and cheerefull obedience to the voice and will of his Master,
and indeed scarce one servant of a thousand makes conscience of that Obedience that is due to his master, where is almost the servant to be found that yields willing and cheerful Obedience to the voice and will of his Master,
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or Mistresse, or Dame, for the worde (Masters) is to bee vnderstood of both? where is that seruant that willingly doth that which is commanded by his Master,
or Mistress, or Dame, for the word (Masters) is to be understood of both? where is that servant that willingly does that which is commanded by his Master,
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or Mistresse or Dame, and with meekenesse and patience beares that rebuke or correction they lay on him or her? Nay, doe not many seruants, beeing bidden doe one thing doe another,
or Mistress or Dame, and with meekness and patience bears that rebuke or correction they lay on him or her? Nay, do not many Servants, being bidden doe one thing doe Another,
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and giue one hard word for another? are they not sometimes as lowd as their masters? and if they be corrected doe they not many times take the staffe by the end,
and give one hard word for Another? Are they not sometime as loud as their Masters? and if they be corrected doe they not many times take the staff by the end,
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and wish a plague or mischiefe to light on him, or her, or on the hand that strikes them? those thinges and manie other of like sort, are too common with seruants,
and wish a plague or mischief to Light on him, or her, or on the hand that strikes them? those things and many other of like sort, Are too Common with Servants,
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Well, let all seruants now call themselues to a strict account, and examine themselues touching this duty of obedience towardes their masters by that which hath beene said,
Well, let all Servants now call themselves to a strict account, and examine themselves touching this duty of Obedience towards their Masters by that which hath been said,
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And to help thee forward, consider with mee that so long as thou art disobedient to thy master, thou cannest doe no good dutie of Gods worshippe either pleasing to God,
And to help thee forward, Consider with me that so long as thou art disobedient to thy master, thou Canst do no good duty of God's worship either pleasing to God,
yea, thou causest his name to be euill spoken off, 1. Timoth. 6.1. how then cannest thou doe any thing either pleasing to God or comfortable to thine owne conscience? it is not possible.
yea, thou causest his name to be evil spoken off, 1. Timothy 6.1. how then Canst thou do any thing either pleasing to God or comfortable to thine own conscience? it is not possible.
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and if thou pull thy necke from vnder the yoake of thy earthlie Master, and refuse to yeelde obedience to him in thy bodie, happilie because he is an hard master, know that so doing thou bringest both thy bodie and soule vnder the yoke of Gods wrath, who hath power to destroie them both, eternallie in hell fire, bee therefore better aduised,
and if thou pull thy neck from under the yoke of thy earthly Master, and refuse to yield Obedience to him in thy body, happily Because he is an hard master, know that so doing thou bringest both thy body and soul under the yoke of God's wrath, who hath power to destroy them both, eternally in hell fire, be Therefore better advised,
if thou wouldest not, by easing thy selfe (as thou thinkst) by withdrawing thy neck from vnder the yoke of this earthly master, (who can onlie deale hardlie with thy bodie) bring thy selfe vnder the heauie yoke of the wrath of God, who can and will without thy true repentance, destroy both bodie and soule in the fire of hell,
if thou Wouldst not, by easing thy self (as thou Thinkest) by withdrawing thy neck from under the yoke of this earthly master, (who can only deal hardly with thy body) bring thy self under the heavy yoke of the wrath of God, who can and will without thy true Repentance, destroy both body and soul in the fire of hell,
then in the feare of God, bee thou stirred vp to yeeld willing and cheerefull obedience to thy Master, do that thou art commanded, bee it neuer so base or laborious, beeing a thing lawfull,
then in the Fear of God, be thou stirred up to yield willing and cheerful Obedience to thy Master, do that thou art commanded, be it never so base or laborious, being a thing lawful,
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or of neuer so meane condition in the world. And so much of the speciall dutie of seruants here laid before vs. One thing yet remaines to be obserued in these words namelie the description of masters;
or of never so mean condition in the world. And so much of the special duty of Servants Here laid before us One thing yet remains to be observed in these words namely the description of Masters;
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and not ouer the soules of their seruants, heere is then matter of comfort for seruants that are vnder hard and cruell masters, thy cruell master is but Master ouer thy body, hee can but exercise his cruelty ouer that, hee can neuer hurt thy soule,
and not over the Souls of their Servants, Here is then matter of Comfort for Servants that Are under hard and cruel Masters, thy cruel master is but Master over thy body, he can but exercise his cruelty over that, he can never hurt thy soul,
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Yea, if thou bee a seruant fearing God, and thy master a carnall man, heere is comfort for thee, thy master hath onely power ouer thy body, the chiefe part, thy soule and conscience are free,
Yea, if thou be a servant fearing God, and thy master a carnal man, Here is Comfort for thee, thy master hath only power over thy body, the chief part, thy soul and conscience Are free,
yea, freer then the soule of thy master, for hee is a seruant to sinne, but thou art the Lordes free-man, 1. Cor. 7.22. but the point espccially heere offered is this.
yea, freer then the soul of thy master, for he is a servant to sin, but thou art the lords freeman, 1. Cor. 7.22. but the point espccially Here offered is this.
That the master hath not authority ouer the soule, and conscience of his seruant, hee hath not power to impose any new thing on his soule and conscience, any thing not warranted by the word of God, no, the master is not to command the body of his seruant so as may hinder the liberty of good conscience,
That the master hath not Authority over the soul, and conscience of his servant, he hath not power to impose any new thing on his soul and conscience, any thing not warranted by the word of God, no, the master is not to command the body of his servant so as may hinder the liberty of good conscience,
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Not with eye seruice (saith the Apostle) as men pleasers, and then hee comes to the right manner of obedience thar seruants are to yeeld their masters, shewing that it ought ro bee contrary to that eie seruice,
Not with eye service (Says the Apostle) as men pleasers, and then he comes to the right manner of Obedience thar Servants Are to yield their Masters, showing that it ought ro be contrary to that eye service,
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we are bought with a price, be not the seruants of men, the Apostle there simply forbiddes not seruice to men, (for that were to contradict himselfe in other places) but seruice and obedience to men in things not commanded by God, not warranted in the word of God, a subiection of our willes in the case of religion to the will and pleasure of men, it is therefore a prophane speech to say, I will bee of what religion my master will haue me,
we Are bought with a price, be not the Servants of men, the Apostle there simply forbids not service to men, (for that were to contradict himself in other places) but service and Obedience to men in things not commanded by God, not warranted in the word of God, a subjection of our wills in the case of Religion to the will and pleasure of men, it is Therefore a profane speech to say, I will be of what Religion my master will have me,
I answer them in a word, it is a meere deuice of their owne braine, to make a distinction of masters, according the flesh and spirituall masters, wee finde no such distinction of masters in the word of God, the Apostle addes this note of difference (masters according to the flesh) to distinguish earthly masters, from our one onely Master in Heauen, Christ Iesus, the onely Master of his Church, the house of God,
I answer them in a word, it is a mere device of their own brain, to make a distinction of Masters, according the Flesh and spiritual Masters, we find no such distinction of Masters in the word of God, the Apostle adds this note of difference (Masters according to the Flesh) to distinguish earthly Masters, from our one only Master in Heaven, christ Iesus, the only Master of his Church, the house of God,
Come wee to the second generall layd downe in this verse, (namely) the manner of obedience due from seruants to their masters, in these words (not with eye seruice as men pleasers,
Come we to the second general laid down in this verse, (namely) the manner of Obedience due from Servants to their Masters, in these words (not with eye service as men pleasers,
and tels seruants they are not to obey their masters with eye seruice, and least his speech should be mistaken and misconstrued in forbidding eye seruice, he further shewes what manner of eie seruice, hee forbids,
and tells Servants they Are not to obey their Masters with eye service, and lest his speech should be mistaken and misconstrued in forbidding eye service, he further shows what manner of eye service, he forbids,
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But in singlenesse of hert fearing God, and that is the generall resolution of the second part of this verse, setting downe the manner of obedience that servants owe to their Masters.
But in singleness of heart fearing God, and that is the general resolution of the second part of this verse, setting down the manner of Obedience that Servants owe to their Masters.
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Let vs cleare the words touching the true sence and meaning of them (with eye seruice) the originall word is in the plurall number, (not with eye seruices) the meaning is not with duties of obedience performed to the eie, not doing the duties and things commanded by your masters, onely in the sight and presence of your masters onely when they are present and looke on you,
Let us clear the words touching the true sense and meaning of them (with eye service) the original word is in the plural number, (not with eye services) the meaning is not with duties of Obedience performed to the eye, not doing the duties and things commanded by your Masters, only in the sighed and presence of your Masters only when they Are present and look on you,
and haue no further respect (but in singlenesse and simplicitie heart (for so is the worde) the single or simple heart in Scripture, is vsuallie opposed to a double, hypocriticall,
and have no further respect (but in singleness and simplicity heart (for so is the word) the single or simple heart in Scripture, is usually opposed to a double, hypocritical,
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euen from the sinceritie of your hearts, yeelding to your masters, sound, true, and faithfull seruice, (fearing God) (that is) carrying in your hearts as the ground of such sincere and faithfull seruice, a reue.
even from the sincerity of your hearts, yielding to your Masters, found, true, and faithful service, (fearing God) (that is) carrying in your hearts as the ground of such sincere and faithful service, a reue.
Thus then conceiue wee these words (not with eye-seruice, as men pleasers, but in singlenesse of heart fearing God) as if the Apostle had more largely spoken thus.
Thus then conceive we these words (not with eyeservice, as men pleasers, but in singleness of heart fearing God) as if the Apostle had more largely spoken thus.
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but doe you euen from the sincerity of your hearts, yeeld to your Masters, sound, true and faithfull obedience and seruice, euer carrying in your hearts a reuerent awe and holy feare of God,
but do you even from the sincerity of your hearts, yield to your Masters, found, true and faithful Obedience and service, ever carrying in your hearts a reverent awe and holy Fear of God,
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Now first from these wordes, expressing the manner of that obedience and seruice that is due from seruants to their Masters, seruants are further taught.
Now First from these words, expressing the manner of that Obedience and service that is due from Servants to their Masters, Servants Are further taught.
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and in speciall, their obedience and seruice must bee qualified as the Apostle hath heere expressed, it must not bee eye-seruice, obedience to the eye of the masters,
and in special, their Obedience and service must be qualified as the Apostle hath Here expressed, it must not be eyeservice, Obedience to the eye of the Masters,
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but single hearted seruice and sincere, comming from the feare of God, seruants must yeelde to their masters true and faithfull obedience, they must doe them seruice truely and faithfully aswell in the absence of their masters as in their presence, aswell when their masters cannot looke on them,
but single hearted service and sincere, coming from the Fear of God, Servants must yield to their Masters true and faithful Obedience, they must do them service truly and faithfully aswell in the absence of their Masters as in their presence, aswell when their Masters cannot look on them,
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The Apostle there requires it in plaine termes, that seruants shew all good faithfulnesse to their masters, that they shew their sinceritie of heart in al things,
The Apostle there requires it in plain terms, that Servants show all good faithfulness to their Masters, that they show their sincerity of heart in all things,
for that (as I take it) is the meaning of the Apostle, when he saith (all good faithfulnesse) as if hee had said, seruants shew forth sound and sincere faithfulnesse in all your obedience,
for that (as I take it) is the meaning of the Apostle, when he Says (all good faithfulness) as if he had said, Servants show forth found and sincere faithfulness in all your Obedience,
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wee must know there be two things wherein that true and faithful• seruice that seruants are to yeeld to their masters, especially consisteth (namely) in diligence,
we must know there be two things wherein that true and faithful• service that Servants Are to yield to their Masters, especially Consisteth (namely) in diligence,
First, in a diligent performance of that busines they are set about by their masters, aswell in their absence as in their presence, not idling and loitering,
First, in a diligent performance of that business they Are Set about by their Masters, aswell in their absence as in their presence, not idling and loitering,
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And secondly, in a care of their masters good, and profit, and his lawful aduantage, not pilfring any of the benefit of their labours to their owne vse, without the consent of their masters,
And secondly, in a care of their Masters good, and profit, and his lawful advantage, not pilfering any of the benefit of their labours to their own use, without the consent of their Masters,
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nor riotously and wastefully mispending their masters meate, drinke, or any of his goods, but being as carefull and as thriftie for their masters and their families as they would be for themselues and their families,
nor riotously and wastefully misspending their Masters meat, drink, or any of his goods, but being as careful and as thrifty for their Masters and their families as they would be for themselves and their families,
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as we may gather by the Lords blessing on his labours, hee was also carefull of his masters goods, insomuch as the text saith verse 6. That his master left all that he had in Iosephs hand,
as we may gather by the lords blessing on his labours, he was also careful of his Masters goods, insomuch as the text Says verse 6. That his master left all that he had in Joseph's hand,
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But most excellent and memorable in this kind, is the example of Iacob, Gene. 31. vers. 38. to ende of verse 40. This 20. yeeres, saith Iacob, haue I beene with thee, thine ewes & thy goats haue not cast their young,
But most excellent and memorable in this kind, is the Exampl of Iacob, Gene. 31. vers. 38. to end of verse 40. This 20. Years, Says Iacob, have I been with thee, thine ewes & thy Goats have not cast their young,
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Verse 39. Whatsoeuer was torne of beasts I brought it not to thee, but made it good my selfe, of mine hand didst thou require it, were it stollen by day, or stollen by night.
Verse 39. Whatsoever was torn of beasts I brought it not to thee, but made it good my self, of mine hand didst thou require it, were it stolen by day, or stolen by night.
If most of our seruants compare their manner of seruice done to their masters, with this right line of true seruice, it will discouer the wickednes of their hearts,
If most of our Servants compare their manner of service done to their Masters, with this right line of true service, it will discover the wickedness of their hearts,
thou plaiest the hypocrite with thy master, and will the Lord suffer thee to goe vnpunished? No, no, assure thy selfe the Lord doth hate and abhorre hypocrisie in euery thing.
thou playest the hypocrite with thy master, and will the Lord suffer thee to go unpunished? No, no, assure thy self the Lord does hate and abhor hypocrisy in every thing.
though thou steale none of thy masters goods, and being idle, and in his absence neglecting his busines, thou stealest away thy labour from him, which is as due to thy master as any of his goods;
though thou steal none of thy Masters goods, and being idle, and in his absence neglecting his business, thou stealest away thy labour from him, which is as due to thy master as any of his goods;
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Nature can put on the counterfet and semblance of grace and make that seeme to men a gracious work which is done without any dramme of sanctifying grace in the heart.
Nature can put on the counterfeit and semblance of grace and make that seem to men a gracious work which is done without any dram of sanctifying grace in the heart.
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This must teach vs not to content our selues with the good liking and approbation of men, touching any good dutie done by vs, we are not to thinke wee doe good duties as we ought,
This must teach us not to content our selves with the good liking and approbation of men, touching any good duty done by us, we Are not to think we do good duties as we ought,
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no, no, we must gage our owne hearts in the doing of good duties, and looke that they bee done of vs in singlenesse and sincerity of heart, we may seeme to doe many goodlie things before men, which men may applaud and highly approue,
no, no, we must gage our own hearts in the doing of good duties, and look that they be done of us in singleness and sincerity of heart, we may seem to do many goodly things before men, which men may applaud and highly approve,
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and we may be thought petty Angels, and as it were dropt out of heauen, and yet be impoisoned at our hearts with vaine glorie, and hypocrisie, and the like;
and we may be Thought Petty Angels, and as it were dropped out of heaven, and yet be empoisoned At our hearts with vain glory, and hypocrisy, and the like;
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and therefore thinke not, thou dost good duties as they ought to bee done, vnlesse thine owne conscience (being instructed by the word of God) beare thee witnesse, thou dost them in singlenesse and sincerity of thine heart, euer look to that in the doing of good duties;
and Therefore think not, thou dost good duties as they ought to be done, unless thine own conscience (being instructed by the word of God) bear thee witness, thou dost them in singleness and sincerity of thine heart, ever look to that in the doing of good duties;
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No, the Apostle saith, 1. Cor. 10.33. that he pleased all men in all things, not seeking his owne profit, but the profit of many that they might bee saued. And Rom. 15.2.
No, the Apostle Says, 1. Cor. 10.33. that he pleased all men in all things, not seeking his own profit, but the profit of many that they might be saved. And Rom. 15.2.
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The last thing offered vnto vs in this verse, is from the last words of it, (fearing God) where the Apostle making the feare of God the roote of single hearted seruice vnderstand we thus much.
The last thing offered unto us in this verse, is from the last words of it, (fearing God) where the Apostle making the Fear of God the root of single hearted service understand we thus much.
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And againe for masters, dost thou desire a faithfull seruant, then seeke out such a one as feares God, Dauid professed he would seeke such an one, Psalm. 101.6. Mine eies shall be vnto the faithfull of the Land that they dwel with me, he that walketh in a perfect way hee shall serue me;
And again for Masters, dost thou desire a faithful servant, then seek out such a one as fears God, David professed he would seek such an one, Psalm. 101.6. Mine eyes shall be unto the faithful of the Land that they dwell with me, he that walks in a perfect Way he shall serve me;
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and if thou wouldest haue seruants that are vnder thee true and faithfull, then endeauour thou and vse all good meanes to worke the feare of God in their hearts, they are iustly plagued with bad seruants, that care not whether their seruants be religious,
and if thou Wouldst have Servants that Are under thee true and faithful, then endeavour thou and use all good means to work the Fear of God in their hearts, they Are justly plagued with bad Servants, that care not whither their Servants be religious,
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The duty of Seruants towards their Masters beeing very hard, and withall no lesse needfull for seruants to performe, the Apostle dwels somewhat longer on it,
The duty of Servants towards their Masters being very hard, and withal no less needful for Servants to perform, the Apostle dwells somewhat longer on it,
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and doth further lay before them this generall, reaching to all their actions and businesses done in the seruice of their masters, that whatsoeuer they doe therein, they should doe it heartily,
and does further lay before them this general, reaching to all their actions and businesses done in the service of their Masters, that whatsoever they do therein, they should do it heartily,
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and would you know how you may so doe? Heere is the way, whatsoeuer yee performe in the seruice of your masters doe it as a deede and seruice to the Lord, and not vnto men.
and would you know how you may so do? Here is the Way, whatsoever ye perform in the service of your Masters do it as a deed and service to the Lord, and not unto men.
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and that his meaning is so, the word following makes it cleere NONLATINALPHABET worke it, so the word properly signifies (heartily) the originall word signifies, from the very soule, the meaning is, doe it from the heart with good will,
and that his meaning is so, the word following makes it clear work it, so the word properly signifies (heartily) the original word signifies, from the very soul, the meaning is, do it from the heart with good will,
or displeasinge to themselues, they must doe it from their verie heart and soule. Howsoeuer the seruantes soule be free, and the Master hath not power ouer it:
or displeasing to themselves, they must do it from their very heart and soul. Howsoever the Servants soul be free, and the Master hath not power over it:
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And the reason and ground of this, is that generall truth that it is no true seruice or obedience either to God or men, that is not willinglie performed, there is a neede full worke of the heart and soule in euerie seruice and dutie done,
And the reason and ground of this, is that general truth that it is no true service or Obedience either to God or men, that is not willingly performed, there is a need full work of the heart and soul in every service and duty done,
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and therefore let all seruants examine and take account of their owne hearts, in doing the worke, of their masters seruice, and looke thou doe euery worke thou art set about by thy master willinglie,
and Therefore let all Servants examine and take account of their own hearts, in doing the work, of their Masters service, and look thou do every work thou art Set about by thy master willingly,
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and from thy very heart and soule, and lay aside all grudging and repining, too common a thing with many seruants, especially if the worke be any whit laborious and wearisome,
and from thy very heart and soul, and lay aside all grudging and repining, too Common a thing with many Servants, especially if the work be any whit laborious and wearisome,
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and what would you haue more? yet indeed that is not enough, if so be thou desire comfort in thy doing of seruice to thy master, howsoeuer I say, thy deed done may bring profit to thy master,
and what would you have more? yet indeed that is not enough, if so be thou desire Comfort in thy doing of service to thy master, howsoever I say, thy deed done may bring profit to thy master,
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yet beeing done vnwillingly, it will neuer being comfort to thine owne soule, thy worke done vnwillingly, is no more pleasing to God then the deede of thy masters horse or oxe;
yet being done unwillingly, it will never being Comfort to thine own soul, thy work done unwillingly, is no more pleasing to God then the deed of thy Masters horse or ox;
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And the application of this may be generall, if wee doe any good worke or dutie, be it in the immediate worship of God vnwillingly, or after the manner of loaden heauie hearted and drowsie professours,
And the application of this may be general, if we do any good work or duty, be it in the immediate worship of God unwillingly, or After the manner of loaded heavy hearted and drowsy professors,
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and therefore take heede thou be not possessed with a spirit of slumber in doing of anie good thing, that is the character and badge of a carnall and drowsie professour,
and Therefore take heed thou be not possessed with a Spirit of slumber in doing of any good thing, that is the character and badge of a carnal and drowsy professor,
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The next thing that comes to be considered is this, the Apostle hauing said to seruants, whatsoeuer ye doe in the seruice of your masters, doe it heartilie, hee addes further (as the meanes whereby they may come to doe so, this consideration, that in doing seruice to their masters, they doe it not barelie to men alone,
The next thing that comes to be considered is this, the Apostle having said to Servants, whatsoever you do in the service of your Masters, do it heartily, he adds further (as the means whereby they may come to do so, this consideration, that in doing service to their Masters, they do it not barely to men alone,
That they must discern the image of God in their masters, that they may do willing & harty seruice vnto them, they must consider that their masters are in Gods roome to them,
That they must discern the image of God in their Masters, that they may do willing & hearty service unto them, they must Consider that their Masters Are in God's room to them,
but heere happily some may say, are wicked and vngodly men, vnbeleeuers and such as are not members of Christ, being masters in Christ his stead to their seruants? can they that are not members of Christ be in the stead of Christ.
but Here happily Some may say, Are wicked and ungodly men, unbelievers and such as Are not members of christ, being Masters in christ his stead to their Servants? can they that Are not members of christ be in the stead of christ.
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saith the Apostle, let as manie seruants as are vnder the yoke, count their masters worthy of all honor, that the name of God and his doctrin be not euill spoken of, the Apostle there speakes to seruants that had infidell and vnbeleeuing masters,
Says the Apostle, let as many Servants as Are under the yoke, count their Masters worthy of all honour, that the name of God and his Doctrine be not evil spoken of, the Apostle there speaks to Servants that had infidel and unbelieving Masters,
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as may appeare by that he addes ver. 2 And they which haue beleeuing masters &c. there implying that before he spoke to such as had vnbeleeuing masters,
as may appear by that he adds for. 2 And they which have believing Masters etc. there implying that before he spoke to such as had unbelieving Masters,
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and of all hearty obedience to their masters, and therfore thou that art a seruant looke not thou so much on the outward habit or condition of thy master,
and of all hearty Obedience to their Masters, and Therefore thou that art a servant look not thou so much on the outward habit or condition of thy master,
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as holy knowledge & the feare of God appearing in 〈 … 〉 are to be loued and reuerenced) but yet as thou art his seruant looke not so much at them as at the image of God in his authority and power ouer thee, discerne thou that and let thine eye bee euer vpon that,
as holy knowledge & the Fear of God appearing in 〈 … 〉 Are to be loved and reverenced) but yet as thou art his servant look not so much At them as At the image of God in his Authority and power over thee, discern thou that and let thine eye be ever upon that,
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manie seruants carry themselues rudelie and vnreuerently towards their Masters, as if they were their companions rather then their inferiours, not shewing any token of subiection, not standing bare to their masters, not bowing vnto them,
many Servants carry themselves rudely and unreverently towards their Masters, as if they were their Sodales rather then their inferiors, not showing any token of subjection, not standing bore to their Masters, not bowing unto them,
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nor rising vp before them, yea euen in the publique assemblie many of them stand cheeke by cheeke with their Masters, with their hats on their heads, which is vnreuerent behauiour in an high degree.
nor rising up before them, yea even in the public assembly many of them stand cheek by cheek with their Masters, with their hats on their Heads, which is unreverent behaviour in an high degree.
Now heere is the cause of it, they discerne not the image of God in their Masters, they looke onelie at the outward appearance of them, which happilie is poore and meane, indeed if rich Masters,
Now Here is the cause of it, they discern not the image of God in their Masters, they look only At the outward appearance of them, which happily is poor and mean, indeed if rich Masters,
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or Masters of great place in the world did beare the image of God and poore Masters the image of an Angell or some meaner creature, it were some thing,
or Masters of great place in the world did bear the image of God and poor Masters the image of an Angel or Some meaner creature, it were Some thing,
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but thou maist know that thy Master be hee neuer so poore or meane, as hee is a Master beares the image of God as well as the richest master in the world.
but thou Mayest know that thy Master be he never so poor or mean, as he is a Master bears the image of God as well as the Richest master in the world.
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Againe, many seruants happilie doe that which they are commaunded by their Masters, but if the thing commaunded a little crosse their humour and displease them, they doe it vntowardlie,
Again, many Servants happily do that which they Are commanded by their Masters, but if the thing commanded a little cross their humour and displease them, they do it untowardly,
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they discerne not the image of God in their Master, they consider not their Masters commanding them any lawfull thing, it is the Lord Iesus in them that commaundeth it, wouldest thou goe vntowardly,
they discern not the image of God in their Master, they Consider not their Masters commanding them any lawful thing, it is the Lord Iesus in them that commandeth it, Wouldst thou go untowardly,
and with ill will about thy businesse if the Lord Iesus that hath redeemed thy soule from hell (if thou belong to him) and shall one day come with glory to iudge the world, were in thy masters place and stead,
and with ill will about thy business if the Lord Iesus that hath redeemed thy soul from hell (if thou belong to him) and shall one day come with glory to judge the world, were in thy Masters place and stead,
and did command thee to doe? Oh no, thou wilt say, I would bee most readie and willing to doe anie thing, were it neuer so hard that he should command me,
and did command thee to do? O no, thou wilt say, I would be most ready and willing to do any thing, were it never so hard that he should command me,
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why then consider that thy master stands in the roome of Christ Iesus, and thy master commanding any lawfull thing, it is hee that commands it in thy master,
why then Consider that thy master Stands in the room of christ Iesus, and thy master commanding any lawful thing, it is he that commands it in thy master,
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and if this be duly thought on, and settled in thy mind, no doubt it will make thee doe whatsoeuer thou doest in the seruice of thy master, willingly and heartily;
and if this be duly Thought on, and settled in thy mind, no doubt it will make thee do whatsoever thou dost in the service of thy master, willingly and heartily;
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and consider that they haue their authority and power ouer vs from the Lord, and as they are our gouernours, do stand in the Lords stead to vs. Thus did Dauid discerne in wicked Saul,
and Consider that they have their Authority and power over us from the Lord, and as they Are our Governors, do stand in the lords stead to us Thus did David discern in wicked Saul,
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What is the pull-backe? what commonly makes men vnwilling to doe good duties of loue and mercy to their brethren? surely they looke onely at the outward habit or quality of the person,
What is the pull-back? what commonly makes men unwilling to do good duties of love and mercy to their brothers? surely they look only At the outward habit or quality of the person,
If men did duly consider this, that it is the Lord Iesus to whom they doe dueties of loue and mercie in their brethren, would it not put spirits into them,
If men did duly Consider this, that it is the Lord Iesus to whom they do duties of love and mercy in their brothers, would it not put spirits into them,
Hence it is cleare that the meanest thing a seruant doth in the seruice of his Master is a seruice done vnto the Lord a seruant in doing the meanest seruice to his Master serues tht Lord as the Apostle saith plainely in the next verse,
Hence it is clear that the Meanest thing a servant does in the service of his Master is a service done unto the Lord a servant in doing the Meanest service to his Master serves that Lord as the Apostle Says plainly in the next verse,
as a kitchin boy or mayd? doest thou sweepe the house, wipe shooes, or performe anie meane office, in the seruice of thy master? remember thou to thy comfort, that in so doing thou seruest the Lord,
as a kitchen boy or maid? dost thou sweep the house, wipe shoes, or perform any mean office, in the service of thy master? Remember thou to thy Comfort, that in so doing thou servest the Lord,
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and will one daie in mercie reward it, and thinke on this to thy comfort. VER. 24. Knowing that of the Lord ye shall receiue the reward of the inheritance:
and will one day in mercy reward it, and think on this to thy Comfort. VER. 24. Knowing that of the Lord you shall receive the reward of the inheritance:
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as it were the wages and hire thereof, which is no lesse then the inheritance of eternall life, which true beleuing seruants shall receiue at the hands of the Lord,
as it were the wages and hire thereof, which is no less then the inheritance of Eternal life, which true believing Servants shall receive At the hands of the Lord,
and this argument the Apostle doth further amplifie, first, by their owne certaine knowledge and assurance of it, that they shall receiue such a reward, knowing (saith hee) that yee shall receiue it.
and this argument the Apostle does further amplify, First, by their own certain knowledge and assurance of it, that they shall receive such a reward, knowing (Says he) that ye shall receive it.
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(Knowing) that is, not by guesse or coniecture, but certainely, Knowing, you doing your dutie being assured of it, your knowledge being grounded on the promise of God, who is faithfull and iust to performe it (the reward of the inheritance) (that is) eternall life and saluation in Gods kindome of glory.
(Knowing) that is, not by guess or conjecture, but Certainly, Knowing, you doing your duty being assured of it, your knowledge being grounded on the promise of God, who is faithful and just to perform it (the reward of the inheritance) (that is) Eternal life and salvation in God's Kingdom of glory.
And in this similitude, and resemblance is eternall life cald a reward, and also, because beeing promised by God to his children, it is duely and iustly rendred to them vpon his promise.
And in this similitude, and resemblance is Eternal life called a reward, and also, Because being promised by God to his children, it is duly and justly rendered to them upon his promise.
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And secondly, eternall life is cald an inheritance, because it belonges, and is, and shall bee giuen to Gods children euen to such as are his adopted children in Christ, who hauing receiued the adoption of sons, are the heires of God thorow Christ,
And secondly, Eternal life is called an inheritance, Because it belongs, and is, and shall be given to God's children even to such as Are his adopted children in christ, who having received the adoption of Sons, Are the Heirs of God thorough christ,
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and life eternal is their proper inheritance, and therefore so called in this, and in many other places of Scripture, (For you serue the Lord Christ) that is, in seruing of your masters, you serue not them alone,
and life Eternal is their proper inheritance, and Therefore so called in this, and in many other places of Scripture, (For you serve the Lord christ) that is, in serving of your Masters, you serve not them alone,
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You Seruant doe as faithfull and hearty seruice to your Masters, as you would doe to the Lord, certainly knowing and being assured of it, that you (doing your dutie) when you haue gone thorow the labours of this life, of the Lord yee shall receiue eternall life,
You Servant do as faithful and hearty service to your Masters, as you would do to the Lord, Certainly knowing and being assured of it, that you (doing your duty) when you have gone thorough the labours of this life, of the Lord ye shall receive Eternal life,
and saluation in his kingdome of glory, as the promised reward due to all his faithfull seruants which is an inheritance that he will bestow on you as on his adopted children in Christ,
and salvation in his Kingdom of glory, as the promised reward due to all his faithful Servants which is an inheritance that he will bestow on you as on his adopted children in christ,
as to the Lord, by an argument from the rich reward of their seruice, that of the Lord they shall receiue no lesse then the reward of eternall life. Hence then we may conclude.
as to the Lord, by an argument from the rich reward of their service, that of the Lord they shall receive no less then the reward of Eternal life. Hence then we may conclude.
And this is grounded vpon that generall, that in doing good duties, men of any calling or condition may lawfully haue respect to the recompence of eternall reward,
And this is grounded upon that general, that in doing good duties, men of any calling or condition may lawfully have respect to the recompense of Eternal reward,
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Yet so as they doe not good duties onely, or principally in respect of that reward, we are chiefely to respect Gods glorie and the discharge of our dutie in doing of good duties,
Yet so as they do not good duties only, or principally in respect of that reward, we Are chiefly to respect God's glory and the discharge of our duty in doing of good duties,
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and the discharge of a good conscience in doing their dutie, and yet therein also may they haue an eie to the promised reward of eternall life, and saluation.
and the discharge of a good conscience in doing their duty, and yet therein also may they have an eye to the promised reward of Eternal life, and salvation.
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And this being so, seruants are (indeed) in doing seruice to their Masters, to haue an eye to that great reward of eternall life, laid vp and prouided for all those that keepe faith and a good conscience in doing the duties that concerne them, they are to looke vp to that,
And this being so, Servants Are (indeed) in doing service to their Masters, to have an eye to that great reward of Eternal life, laid up and provided for all those that keep faith and a good conscience in doing the duties that concern them, they Are to look up to that,
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and euer to fixe the eies of their mindes on it, and that (no doubt) will further and encourage them to doe true and faithfull seruice to their masters;
and ever to fix the eyes of their minds on it, and that (not doubt) will further and encourage them to do true and faithful service to their Masters;
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seruants are oftentimes discouraged from doing such seruice as is required at their hands, from the smallnesse and slendernesse of their wages and reward:
Servants Are oftentimes discouraged from doing such service as is required At their hands, from the smallness and slenderness of their wages and reward:
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for they looking onely to the reward they receiue from men, and doing seruice (as they thinke) answerable thereunto, what doe they but euen depriue themselues of that rich reward, good and faithfull seruants, shall receiue at the hands of the Lord, in comparison whereof, all that seruants doe,
for they looking only to the reward they receive from men, and doing service (as they think) answerable thereunto, what do they but even deprive themselves of that rich reward, good and faithful Servants, shall receive At the hands of the Lord, in comparison whereof, all that Servants do,
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and no lesse then the riches of thy heauenly Master, verse 21. A reward infinitely surpassing any seruice thou art able to performe and that (no douht) will make thee lay aside all reasonings of the flesh,
and no less then the riches of thy heavenly Master, verse 21. A reward infinitely surpassing any service thou art able to perform and that (not douht) will make thee lay aside all reasonings of the Flesh,
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or without conscience to reward him, and the like, and it will make thee true and faithfull in the seruice of thy master and to doe whatsoeuer thou dost in his seruice heartily and cheerefully,
or without conscience to reward him, and the like, and it will make thee true and faithful in the service of thy master and to do whatsoever thou dost in his service heartily and cheerfully,
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euen in the hand of him who is able, and will also in his good time bestow it on thee, euer looke thou vp to that rich reward that is laide vp in heauen for all good and faithfull seruants:
even in the hand of him who is able, and will also in his good time bestow it on thee, ever look thou up to that rich reward that is laid up in heaven for all good and faithful Servants:
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for of the Lord, he shall receiue the reward of the inheritance, but knowing it, you beleeuing seruants doing your dutie as you ought in your place and calling, being thereby assured of it, that of the Lord yee shall receiue the reward of the inheritance.
for of the Lord, he shall receive the reward of the inheritance, but knowing it, you believing Servants doing your duty as you ought in your place and calling, being thereby assured of it, that of the Lord ye shall receive the reward of the inheritance.
The Apostle here saith to beleeuing seruants, be obedient to your masters, doe you your duty as you ought, certainely knowing that so doing, yee shall receiue the reward of the inheritance of the Lord. Hereupon we may gather.
The Apostle Here Says to believing Servants, be obedient to your Masters, do you your duty as you ought, Certainly knowing that so doing, ye shall receive the reward of the inheritance of the Lord. Hereupon we may gather.
and this doth the Apostle further shew in his own exāple most plainely, 2 Tim. 4. where he saith to Timothy vers. 5. Do the worke of an Euangelist, make thy ministry fullie knowne,
and this does the Apostle further show in his own Exampl most plainly, 2 Tim. 4. where he Says to Timothy vers. 5. Do the work of an Evangelist, make thy Ministry Fully known,
and then marke what he is bold heereupon to inferre and to affirme, verse 8. Henceforth (saith hee) is laid vp for me the crowne of righteousnesse, which the Lord the righteous iudge shall giue me at that day,
and then mark what he is bold hereupon to infer and to affirm, verse 8. Henceforth (Says he) is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me At that day,
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That by faithfull and conscionable doing of the duty that ought to be done in any particular place and calling, true beleeuers may be assured that the reward of eternall life belongs vnto them,
That by faithful and conscionable doing of the duty that ought to be done in any particular place and calling, true believers may be assured that the reward of Eternal life belongs unto them,
Because true beleeuers are not onely assured by the infallible testimonie of the Spirit of God after an vnspeakable manner bearing witnesse with their spirits that they are the children of God, Rom. 8.16. and so as children, haue right to the eternall inheritance in heauen, but they are also assured of it by the fruits of the Spirit, 1. Iohn 3.14. Wee know we are translated from death vnto life, because we loue the brethren.
Because true believers Are not only assured by the infallible testimony of the Spirit of God After an unspeakable manner bearing witness with their spirits that they Are the children of God, Rom. 8.16. and so as children, have right to the Eternal inheritance in heaven, but they Are also assured of it by the fruits of the Spirit, 1. John 3.14. we know we Are translated from death unto life, Because we love the brothers.
Loue of the brethren, a fruit of the Spirit, giues assurance of translation from death to life, that men are set out of the state of nature which is deadly,
Love of the brothers, a fruit of the Spirit, gives assurance of Translation from death to life, that men Are Set out of the state of nature which is deadly,
when wee in that particular place and calling, doe the best good wee can to our brethren, we manifest our true loue to them, which is a fruit of the spirit;
when we in that particular place and calling, do the best good we can to our brothers, we manifest our true love to them, which is a fruit of the Spirit;
and therefore, heereupon it must needs follow that by faithfull and conscionable doing of the dutie that concernes true beleeuers in their particular place and calling, by doing it in singlenesse of heart, in obedience to the Commandement of God, with a sincere respect to Gods glory,
and Therefore, hereupon it must needs follow that by faithful and conscionable doing of the duty that concerns true believers in their particular place and calling, by doing it in singleness of heart, in Obedience to the Commandment of God, with a sincere respect to God's glory,
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What is their answere forsooth (knowing) heere and in such like places say they signifies a knowledge by signe & by coniecture and not a certaine knowledge, which is a meere shift,
What is their answer forsooth (knowing) Here and in such like places say they signifies a knowledge by Signen & by conjecture and not a certain knowledge, which is a mere shift,
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Oh but saith the Papist we cannot haue certaine knowledge that the reward of eternall life belongs to vs by doing the good dueties the Lord requires of vs because wee may perhaps not haue done them so well as we ought, we are fraile creatures and wee may haue failed in the manner of doing them,
O but Says the Papist we cannot have certain knowledge that the reward of Eternal life belongs to us by doing the good duties the Lord requires of us Because we may perhaps not have done them so well as we ought, we Are frail creatures and we may have failed in the manner of doing them,
Indeede if our knowledge and assurance of the reward of eternall life were built on the perfection of good duties done by vs, we could neuer haue any certaine knowledge of it,
Indeed if our knowledge and assurance of the reward of Eternal life were built on the perfection of good duties done by us, we could never have any certain knowledge of it,
and the good of their brethren, are thereby assured that the promised reward belongs to them, their assurance not resting on the dignity or perfection of their workes,
and the good of their brothers, Are thereby assured that the promised reward belongs to them, their assurance not resting on the dignity or perfection of their works,
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and therefore this still remaines a truth, that true beleeuers by faithfull and conscionable doing the duties that concerne them in their particular place and calling, may come to certaine knowledge, that the reward of eternall life belongs to them.
and Therefore this still remains a truth, that true believers by faithful and conscionable doing the duties that concern them in their particular place and calling, may come to certain knowledge, that the reward of Eternal life belongs to them.
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And let this be laid vp in the hearts of all true beleeuers as a ground of excellent comfort, its not a doctrine of presumption as the Papists taxt it,
And let this be laid up in the hearts of all true believers as a ground of excellent Comfort, its not a Doctrine of presumption as the Papists taxed it,
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but of great comfort and incouragement, euen to hearten vs to the doing of euery good duty, indeede if it were vncertaine, happily we might obtaine the crowne,
but of great Comfort and encouragement, even to hearten us to the doing of every good duty, indeed if it were uncertain, happily we might obtain the crown,
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it is a notable comfort and encouragement to vs, and let all seruants therefore (to them is the encouragement here particularly intended) let them (I say,
it is a notable Comfort and encouragement to us, and let all Servants Therefore (to them is the encouragement Here particularly intended) let them (I say,
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and all others of what calling or condition soeuer they be, consider how they wrong themselues in the neglect or carelesse doing of good duties that concerne them, they thereby depriue themselues of sweet comfort.
and all Others of what calling or condition soever they be, Consider how they wrong themselves in the neglect or careless doing of good duties that concern them, they thereby deprive themselves of sweet Comfort.
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Art thou a true beleeuer? and dost thou perswade thy selfe that thou dost truly beleeue in Christ, doe then the duties that concerne thee in thy place and calling faithfully,
Art thou a true believer? and dost thou persuade thy self that thou dost truly believe in christ, do then the duties that concern thee in thy place and calling faithfully,
as the wicked thinke and speake, Malac the 3. and 14. true beleeuers serue not the Lorde for naught, no, no, of the Lord they shall receiue a rich reward,
as the wicked think and speak, Malachi the 3. and 14. true believers serve not the Lord for nought, no, no, of the Lord they shall receive a rich reward,
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and therefore let vs bee stirred vp with faithfulnesse, and good conscience, to doe the duties that concerne vs in our particular places & callings as the Apostle exhorts, bee abundant alwaies in doing holy and good duties,
and Therefore let us be stirred up with faithfulness, and good conscience, to do the duties that concern us in our particular places & callings as the Apostle exhorts, be abundant always in doing holy and good duties,
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The next thing that comes to bee considered in this verse is this, the Apostle calles eternall life the rewarde of inheritance, he saith, that true beleeuing seruants, shall of the Lorde, receiue the rewarde of the inheritance,
The next thing that comes to be considered in this verse is this, the Apostle calls Eternal life the reward of inheritance, he Says, that true believing Servants, shall of the Lord, receive the reward of the inheritance,
the Apostle applying his speech to the comfort of seruants and bond-men, tels them that though they continue seruants yet being in Christ, their case is good,
the Apostle applying his speech to the Comfort of Servants and bondmen, tells them that though they continue Servants yet being in christ, their case is good,
but all are one in him, in him they are equall with others in respect of iustification in the sight of God, in respect of adoption to bee the children of God,
but all Are one in him, in him they Are equal with Others in respect of justification in the sighed of God, in respect of adoption to be the children of God,
as either any helpe or hinderance vnto them, as they are beleeuers, as they are in Christ, they are Abrahams seede, and heires by promise, Galathians the third and the twenty nine, they are the children of God,
as either any help or hindrance unto them, as they Are believers, as they Are in christ, they Are Abrahams seed, and Heirs by promise, Galatians the third and the twenty nine, they Are the children of God,
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Let all true beleeuing seruants lay vppe this trueth in their hearts, as a ground of sweete comfort vnto them, they may happily at sometime through their owne weakenesse, bee somewhat discouraged,
Let all true believing Servants lay up this truth in their hearts, as a ground of sweet Comfort unto them, they may happily At sometime through their own weakness, be somewhat discouraged,
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and their minds may bee something cast downe in them, when they looke on their outwarde estate (and as flesh and bloud esteemes it) their harde condition in the world,
and their minds may be something cast down in them, when they look on their outward estate (and as Flesh and blood esteems it) their harden condition in the world,
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But what doest thou troubling and vexing thy selfe with the consideration of thy meane condition amongst men? art thou a true beleeuer? doest thou truelie beleeue in Iesus Christ? then sette thy thoughts on that honour thou art called vnto, thou art then the adopted sonne or daughter of God, fellowe heire with the sonne of the Lorde, and king of heauen;
But what dost thou troubling and vexing thy self with the consideration of thy mean condition among men? art thou a true believer? dost thou truly believe in Iesus christ? then Set thy thoughts on that honour thou art called unto, thou art then the adopted son or daughter of God, fellow heir with the son of the Lord, and King of heaven;
and soe our Sauiour speakes playnelie of the heauenlie inheritance. Matthewe 25.34. In herite the kingdome prepared for you, from the foundations of the world.
and so our Saviour speaks plainly of the heavenly inheritance. Matthew 25.34. In herite the Kingdom prepared for you, from the foundations of the world.
And euery man that knowes any thinge, knowes thus much, that an earthly inheritance, amongst men, is not giuen to the seruant, who (happilie) hath done somethinge,
And every man that knows any thing, knows thus much, that an earthly inheritance, among men, is not given to the servant, who (happily) hath done something,
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wee are thereby giuen to vnderstande, that it is giuen to GODS children, not on any desart of theirs: but freely. Romans. 6.23. It is worth our markinge, that the Apostle hauinge saide, the wages of sinne, is death.
we Are thereby given to understand, that it is given to GOD'S children, not on any desert of theirs: but freely. Romans. 6.23. It is worth our marking, that the Apostle having said, the wages of sin, is death.
for our workes, wee finde these very wordes in their writings yea, some of them write thus, that a supernaturall worke, proceeding from grace within it selfe,
for our works, we find these very words in their writings yea, Some of them write thus, that a supernatural work, proceeding from grace within it self,
and full of derogation from Gods glory, and besides the errour in the foundation of it, supposing a double iustification in the sight of God, which they are neuer able to prooue by the worde of God, it cannot stand with the doctrine now deliuered,
and full of derogation from God's glory, and beside the error in the Foundation of it, supposing a double justification in the sighed of God, which they Are never able to prove by the word of God, it cannot stand with the Doctrine now Delivered,
and they haue relation to somthing done that is rewarded, but what then, doth that proue that the reward is giuen for the merit of the thing done? because it is giuen in respect of somthing done, doth it therupon follow, that it is giuen for the worth and dignitie of it? nothing lesse, they are neuer able thence to euince it, thar is but a loose and disioynted conclusion.
and they have Relation to something done that is rewarded, but what then, does that prove that the reward is given for the merit of the thing done? Because it is given in respect of something done, does it thereupon follow, that it is given for the worth and dignity of it? nothing less, they Are never able thence to evince it, thar is but a lose and disjointed conclusion.
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And againe, the Apostle heere not onely vseth the word NONLATINALPHABET or (reward) but hee ioynes to it (of inheritance) thereby giuing vs to vnderstand that the retribution of heauenly inheritance, is not the rewarde merited,
And again, the Apostle Here not only uses the word or (reward) but he joins to it (of inheritance) thereby giving us to understand that the retribution of heavenly inheritance, is not the reward merited,
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that heauen is the reward merited by good workes, in so much as the authour of that Epistle saith, God should bee vniust if hee rendered not heauen for the same,
that heaven is the reward merited by good works, in so much as the author of that Epistle Says, God should be unjust if he rendered not heaven for the same,
for God (saith hee) is not vnrighteous that hee should forget your worke and labour of loue, which ye shewed towards his name, in that yee haue ministred vnto the Saints, and yet minister? Answ:
for God (Says he) is not unrighteous that he should forget your work and labour of love, which you showed towards his name, in that ye have ministered unto the Saints, and yet minister? Answer:
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In that text there is no such matter, that God should bee vniust if hee rewarded not heauen for the merit of good workes, that can neuer bee thence concluded by anie good forme of reasoning;
In that text there is no such matter, that God should be unjust if he rewarded not heaven for the merit of good works, that can never be thence concluded by any good Form of reasoning;
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Indeede God should bee vniust if hee kept not his promise, which is to reward the good workes of true beleeuers, hee hauing freely promised in Christ to reward the workes of his children, hee hath bound himselfe by his promise to reward them,
Indeed God should be unjust if he kept not his promise, which is to reward the good works of true believers, he having freely promised in christ to reward the works of his children, he hath bound himself by his promise to reward them,
And hence it is, that the authour of that Epistle saith, God is not vnrighteous, that hee should forget your worke and labour of loue &c. and so that place makes nothing for the opinion of the Papists, that eternall life is giuen as a rewarde for the meritte of good workes;
And hence it is, that the author of that Epistle Says, God is not unrighteous, that he should forget your work and labour of love etc. and so that place makes nothing for the opinion of the Papists, that Eternal life is given as a reward for the merit of good works;
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And therefore thinke not that now, because wee may not lay claime to life eternall, for the merit of our owne good workes, therefore wee may neglect them, no, no,
And Therefore think not that now, Because we may not lay claim to life Eternal, for the merit of our own good works, Therefore we may neglect them, no, no,
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then the consideration of thy title by grace to the inheritance in heauen, will make thee say as Dauid did, 2. Samuel the second and the eighteeenth, Lord who am I that thou shouldest thinke of mee,
then the consideration of thy title by grace to the inheritance in heaven, will make thee say as David did, 2. Samuel the second and the eighteeenth, Lord who am I that thou Shouldst think of me,
and choose mee, and make mee thy childe by adoption, and giue mee title to thy heauenlie Kingdome, what shall I render vnto thee for this thine vnspeakeable mercie towardes mee,
and choose me, and make me thy child by adoption, and give me title to thy heavenly Kingdom, what shall I render unto thee for this thine unspeakable mercy towards me,
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The second amplification of the argument is in the last wordes (for yee serue the Lorde Christ) this is a reason why seruants are to looke for the reward of inheritance,
The second amplification of the argument is in the last words (for ye serve the Lord christ) this is a reason why Servants Are to look for the reward of inheritance,
Heere is then comfort and assurance to all true beleeuing seruants dooing their duetie to their Masters that they shall receiue the rewarde of inheritance at the handes of the Lord for they serue him,
Here is then Comfort and assurance to all true believing Servants doing their duty to their Masters that they shall receive the reward of inheritance At the hands of the Lord for they serve him,
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and therefore doubt not of it, if thou beleeue in Christ, and doe thy dutie to thy Master, the Lord will certainly returne thy good seruice into thy bosome, with his blessing in this life,
and Therefore doubt not of it, if thou believe in christ, and do thy duty to thy Master, the Lord will Certainly return thy good service into thy bosom, with his blessing in this life,
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and hee doth hearten and encourage them to doe their dutie, and to goe on in the doing of it, by an argument of comfort against the iniuries and wrongs done to them, form a generall sentence;
and he does hearten and encourage them to do their duty, and to go on in the doing of it, by an argument of Comfort against the injuries and wrongs done to them, from a general sentence;
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But alas our present condition is intollerable, wee are hardly intreated, and we sustaine great wrong and iniurie, this the Apostle meets withall in this argument,
But alas our present condition is intolerable, we Are hardly entreated, and we sustain great wrong and injury, this the Apostle meets withal in this argument,
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And this argument is further amplified by the property of the Lord in giuing iudgement (namely) this, that he is a righteous and impartiall iudge, not respecting any mans person;
And this argument is further amplified by the property of the Lord in giving judgement (namely) this, that he is a righteous and impartial judge, not respecting any men person;
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and suffer wrong, heere particularly applied to seruants, suffering wrong at the hands of their Masters, that one day the Lord will take their cause into his hand,
and suffer wrong, Here particularly applied to Servants, suffering wrong At the hands of their Masters, that one day the Lord will take their cause into his hand,
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and giue the wrong doer his iust deserued punishment, and that without partiallitie. Come we to the words as they are laid downe by the Apostle. And first of the argument.
and give the wrong doer his just deserved punishment, and that without partiality. Come we to the words as they Are laid down by the Apostle. And First of the argument.
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(But he that doth wrong shall receiue for the wrong that hee hath done) That is, hee that deales vniustly with another (for the word properlie signifieth) He that doth hurt, or harme another, or others;
(But he that does wrong shall receive for the wrong that he hath done) That is, he that deals unjustly with Another (for the word properly signifies) He that does hurt, or harm Another, or Others;
(For the worng that he hath done) the words are (the wrong hee hath done) it is a Metonimicall speech, putting downe the efficient cause for the effect, the meaning is, iust punishment for the wrong done.
(For the worng that he hath done) the words Are (the wrong he hath done) it is a Metonimical speech, putting down the efficient cause for the Effect, the meaning is, just punishment for the wrong done.
Now heere in the first place marke wee the argument the Apostle vseth, hauing in the verse before encouraged true beleeuing seruants to doe their dutie to their masters by an argument from the rich reward they shall receiue:
Now Here in the First place mark we the argument the Apostle uses, having in the verse before encouraged true believing Servants to do their duty to their Masters by an argument from the rich reward they shall receive:
heere he addes further encouragement and comfort vnto them by an argument from the punishment of such as wrong them, that such as wrong them shall receiue from the Lord iust punishment.
Here he adds further encouragement and Comfort unto them by an argument from the punishment of such as wrong them, that such as wrong them shall receive from the Lord just punishment.
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That to true beleeuing Seruants, and indeed, to all true beleeuers, doing their duties in their places and callings, both Gods mercie and also his iustice are comfortable;
That to true believing Servants, and indeed, to all true believers, doing their duties in their places and callings, both God's mercy and also his Justice Are comfortable;
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yea in the remembrance of his wrath, and iudgements against euill doers. Dauid speakes plainely to this purpose, Psalm. 119.52. I remember thy iudgements of olde, O Lord, and haue beene comforted:
yea in the remembrance of his wrath, and Judgments against evil doers. David speaks plainly to this purpose, Psalm. 119.52. I Remember thy Judgments of old, Oh Lord, and have been comforted:
Hee was staid vp and comforted in time of his oppression and trouble, by considering the Lords iustice manifested in executing iudgement against the wicked;
He was stayed up and comforted in time of his oppression and trouble, by considering the lords Justice manifested in executing judgement against the wicked;
and thus it is with all Gods children, they with comforte many times consider and remember the iustice of God and his wrath and iudgement on euill doers, and the reason is this.
and thus it is with all God's children, they with Comfort many times Consider and Remember the Justice of God and his wrath and judgement on evil doers, and the reason is this.
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Consider wee in the next place the matter of the Apostles argument, hee saith, Hee that doth wrong shall receiue for the wrong that he hath done at the hand of God, iust punishment.
Consider we in the next place the matter of the Apostles argument, he Says, He that does wrong shall receive for the wrong that he hath done At the hand of God, just punishment.
That the Lord will certainely punish wrong doers, such as wrong their brethren, and any way oppresse them, shall not escape the punishing hand of GOD, the LORD will not suffer them that wrong their brethren (except they repent) to goe vnpunished,
That the Lord will Certainly Punish wrong doers, such as wrong their brothers, and any Way oppress them, shall not escape the punishing hand of GOD, the LORD will not suffer them that wrong their brothers (except they Repent) to go unpunished,
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but they shall certainely receiue iust punishment from his hand. Wee finde Deuter. 32.35. the Lord saith, vengeance, and recompence of wrong from him, is so certaine, as it is laid vp in store with him and sealed vp among his treasures, Prouerb. 22.22.23. saith Salomon, Rob not the poore because he is poore, neither oppresse the afflicted in iudgement.
but they shall Certainly receive just punishment from his hand. we find Deuter 32.35. the Lord Says, vengeance, and recompense of wrong from him, is so certain, as it is laid up in store with him and sealed up among his treasures, Proverb. 22.22.23. Says Solomon, Rob not the poor Because he is poor, neither oppress the afflicted in judgement.
For the Lord will defend their cause, and spoile the soule of those that spoile them. Pro. 23.10. Remoue not the auncient bounds, and enter not into the f•eld of the Fatherlesse.
For the Lord will defend their cause, and spoil the soul of those that spoil them. Pro 23.10. Remove not the ancient bounds, and enter not into the f•eld of the Fatherless.
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Let this then strike a terror into the hearts of all wrong doers, euen into the hearts of all that any way wrong their brethren, of which sort there bee many in the world.
Let this then strike a terror into the hearts of all wrong doers, even into the hearts of all that any Way wrong their brothers, of which sort there be many in the world.
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well, consider thou, that for the wrong thou hast done, or dost, to thy brethren, there is punishment and vengeance laide vp in the hands of the Lord for thee,
well, Consider thou, that for the wrong thou hast done, or dost, to thy brothers, there is punishment and vengeance laid up in the hands of the Lord for thee,
Oppression and wrong-doing is a crying sinne, and it will neuer rest till it bring downe iudgements, sometimes it brings downe visible iudgements in this life,
Oppression and wrongdoing is a crying sin, and it will never rest till it bring down Judgments, sometime it brings down visible Judgments in this life,
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and hee praies for thee as Stephen did, Act. 7 60. Lord lay not this sinne to their charge, yet till thou thy selfe bee truely humbled and repent of thy sinne, thou standest liable to punishment, the Lords iustice will not suffer wrong to escape vnreuenged:
and he prays for thee as Stephen did, Act. 7 60. Lord lay not this sin to their charge, yet till thou thy self be truly humbled and Repent of thy sin, thou Standest liable to punishment, the lords Justice will not suffer wrong to escape unrevenged:
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Againe, is it so that the Lord will punish wrong doers, and not suffer them to escape his punishing hand, heere is then a sweet comfort for such as are wronged any way,
Again, is it so that the Lord will Punish wrong doers, and not suffer them to escape his punishing hand, Here is then a sweet Comfort for such as Are wronged any Way,
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and thy suffering wronges shall finde a reuenge, and therfore thou aboue al other, possesse thy soule in patience, commit thy cause to him that iudgeth iustly,
and thy suffering wrongs shall find a revenge, and Therefore thou above all other, possess thy soul in patience, commit thy cause to him that Judgeth justly,
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and take heed thou neuer goe about to auenge thy selfe, it is the Apostles exhortation, Rom. 12.19. Dearely beloued, auenge not your selues, but giue place vnto wrath:
and take heed thou never go about to avenge thy self, it is the Apostles exhortation, Rom. 12.19. Dearly Beloved, avenge not your selves, but give place unto wrath:
Art thou a seruant (for to thee did the Apostle chieflie intend this comfort) and art thou wronged by an heard dealing master? Remember thou, God sees thy wrong,
Art thou a servant (for to thee did the Apostle chiefly intend this Comfort) and art thou wronged by an herd dealing master? remember thou, God sees thy wrong,
and he will one day auenge thy wrong, if thou commit it to him in godly patience, indeed if thou take on thee to auenge thy wrong thy selfe, thou dost then loose the benefit of Gods regard,
and he will one day avenge thy wrong, if thou commit it to him in godly patience, indeed if thou take on thee to avenge thy wrong thy self, thou dost then lose the benefit of God's regard,
Come wee to the amplification of the Apostles argument in the last word of the verse, (And there is no respect of persons.) Wherein hee sets downe the propertie of the Lord in giuing iudgement, that hee is a iust and most impartiall iudge,
Come we to the amplification of the Apostles argument in the last word of the verse, (And there is no respect of Persons.) Wherein he sets down the property of the Lord in giving judgement, that he is a just and most impartial judge,
or of outward appearance, for the originall word (NONLATINALPHABET) signifies the face, or outward shew, we finde it so rendred, 2 Cor. 5.12. Which reioice in the face and not in the heart;
or of outward appearance, for the original word () signifies the face, or outward show, we find it so rendered, 2 Cor. 5.12. Which rejoice in the face and not in the heart;
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and so by the word (person) we are to vnderstand the outward quality, or the outward state, and condition of man, euen that in man which is conspicuous,
and so by the word (person) we Are to understand the outward quality, or the outward state, and condition of man, even that in man which is conspicuous,
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as that he is a Father, a Master, a Seruant, &c. riches, pouertie, wisdome, learning &c. and not to respect the person in iudgement, is not to bee mooued,
as that he is a Father, a Master, a Servant, etc. riches, poverty, Wisdom, learning etc. and not to respect the person in judgement, is not to be moved,
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And in giuing of iudgement there is no regard with the Lord of the outward quality or state of any man, hee will not spare any in respect of his outward dignitie and state in the world,
And in giving of judgement there is no regard with the Lord of the outward quality or state of any man, he will not spare any in respect of his outward dignity and state in the world,
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First, heere wee see plainely layd before vs, the absolute righteousnesse of the Lord in giuing iudgement, that hee will giue iust iudgement to euery one, not regarding the outward appearance or condition of the person whatsoeuer, to peruert iudgement.
First, Here we see plainly laid before us, the absolute righteousness of the Lord in giving judgement, that he will give just judgement to every one, not regarding the outward appearance or condition of the person whatsoever, to pervert judgement.
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and then hee goes on further to shew the iustice of God in giuing iudgement, that hee will reward euerie man according to his workes (that is) to them which by continuance in well doing, seeke glory,
and then he Goes on further to show the Justice of God in giving judgement, that he will reward every man according to his works (that is) to them which by Continuance in well doing, seek glory,
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Nowe these corrupt affections, are not in the Lorde, and therefore hee will certainely, giue just judgement, not sparinge or pittying any, in respect of outwarde quallitie, or condition. Iob. 34.19. Hee accepteth not the persons of Princes, and regardeth not the rich, more then the poore:
Now these corrupt affections, Are not in the Lord, and Therefore he will Certainly, give just judgement, not sparing or pitying any, in respect of outward quality, or condition. Job 34.19. He Accepteth not the Persons of Princes, and Regardeth not the rich, more then the poor:
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Capernaum, was lift vp to heauen, in regarde of the preaching of Christ, and his workinge of miracles there. And againe, Luke. 12.47.48. hee saith, the seruant that knewe his Masters will, and prepared not himselfe, neither did according to his will, shallbe beaten with many stripes:
Capernaum, was lift up to heaven, in regard of the preaching of christ, and his working of Miracles there. And again, Lycia. 12.47.48. he Says, the servant that knew his Masters will, and prepared not himself, neither did according to his will, shall beaten with many stripes:
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Where wee see (may some say) iudgement shall be giuen according as men doing things worthie stripes are quallified, either with knowledge or ignorance,
Where we see (may Some say) judgement shall be given according as men doing things worthy stripes Are qualified, either with knowledge or ignorance,
and doe make it greater or lesse, as (no doubt) the Ministers sinne is greater in respect of his calling, thou that teachest another, teachest thou not thy selfe? thou that preachest a man should not steale, doest thou steale, Rom. 2.21.
and do make it greater or less, as (not doubt) the Ministers sin is greater in respect of his calling, thou that Teachest Another, Teachest thou not thy self? thou that Preachest a man should not steal, dost thou steal, Rom. 2.21.
and personall good gifts God hath vouchsafed him, and iudgement, and punishment without repentance is like to bee answerable, the Lord will giue iudgement and punishment according to the sinne,
and personal good Gifts God hath vouchsafed him, and judgement, and punishment without Repentance is like to be answerable, the Lord will give judgement and punishment according to the sin,
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and reward a greater or lesser degree of punishment, as the sinne is greater or lesse, in respect of the quality and condition of the impenitent sinner.
and reward a greater or lesser degree of punishment, as the sin is greater or less, in respect of the quality and condition of the impenitent sinner.
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Therein the Lord deales most iustly, and is farre from all touch of partiality, hee is not mooued by the quality or condition of the person to spare or pittie any vniustly,
Therein the Lord deals most justly, and is Far from all touch of partiality, he is not moved by the quality or condition of the person to spare or pity any unjustly,
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Is there any so vnwise, as to thinke that his outwarde state and condition in the world, shall doe him any good when hee comes to stand before the the tribunall and iudgement seat of the Lord?
Is there any so unwise, as to think that his outward state and condition in the world, shall do him any good when he comes to stand before thee the tribunal and judgement seat of the Lord?
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& will confesse it to bee a truth, that at the day of iudgement, no outward state or condition shall stand any man in stead, to free him from the iust iudgement of the Lord,
& will confess it to be a truth, that At the day of judgement, no outward state or condition shall stand any man in stead, to free him from the just judgement of the Lord,
But yet I must tell you there be two sorts of people that (notwithstanding this confession) presume the Lord will deale fauorably with thē in respect of outward things the one sort are carnall professours,
But yet I must tell you there be two sorts of people that (notwithstanding this Confessi) presume the Lord will deal favorably with them in respect of outward things the one sort Are carnal professors,
and the other are ignorant persons, for the first of these, doe not many persons think that because they are borne and brought vp in the bosome of the Church, they haue beene baptized and made partakers of the holy ordinances of God ▪ therefore the Lord will bee mercifull vnto them,
and the other Are ignorant Persons, for the First of these, do not many Persons think that Because they Are born and brought up in the bosom of the Church, they have been baptised and made partakers of the holy ordinances of God ▪ Therefore the Lord will be merciful unto them,
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Doe not many ignorant persons thinke that the Lord will hold them excused, and not deale with them according to their sinnes in respect of their ignorance? euen because they are ignorant,
Do not many ignorant Persons think that the Lord will hold them excused, and not deal with them according to their Sins in respect of their ignorance? even Because they Are ignorant,
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but from so great sinne, but ignorance wilfull and affected, such as is the ignorance of them who liue vnder the meanes of knowledge, doth rather aggrauate and encrease sinne,
but from so great sin, but ignorance wilful and affected, such as is the ignorance of them who live under the means of knowledge, does rather aggravate and increase sin,
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and hold him excused, because hee hath the outward calling of a Christian, or because hee is ignorant, remember this, that the Lord is no accepter of persons, he in giuing iudgement will not spare,
and hold him excused, Because he hath the outward calling of a Christian, or Because he is ignorant, Remember this, that the Lord is no accepter of Persons, he in giving judgement will not spare,
vnlesse it bee to heape vp iudgement vppon thee, and neuer rest thou, till thou be sure that thou art a liuely member of Iesus Christ, in him alone thou shalt bee accepted,
unless it be to heap up judgement upon thee, and never rest thou, till thou be sure that thou art a lively member of Iesus christ, in him alone thou shalt be accepted,
nor regarding the outwa•d state of any man, hee•e is then further comfort for poore soules oppressed by great men in the world, the Lord will not onely one day punish their oppressours (vnlesse they repent for their oppression and wrong,
nor regarding the outwa•d state of any man, hee•e is then further Comfort for poor Souls oppressed by great men in the world, the Lord will not only one day Punish their Oppressors's (unless they Repent for their oppression and wrong,
but he will doe it without all partiality, and without all respect of persons, their greatnesse shall not stand them in stead to beare off the stroake of the Lords punishing hand;
but he will do it without all partiality, and without all respect of Persons, their greatness shall not stand them in stead to bear off the stroke of the lords punishing hand;
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In that the Apostle saith, the Lord is no accepter of persons in iudgement, this pointeth out the duetie of all those that beare the image of God in any publike place of authoritie either in Church or Common-wealth, they are to bee like to the Lord in iudging without respect of persons, as the Prophet saith, Isai. 28.17.
In that the Apostle Says, the Lord is no accepter of Persons in judgement, this pointeth out the duty of all those that bear the image of God in any public place of Authority either in Church or Commonwealth, they Are to be like to the Lord in judging without respect of Persons, as the Prophet Says, Isaiah 28.17.
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and determine them equally, examining them (as it were) by line and square (as the Mason or Carpenter doth his worke) they must beware of fauouring the great ones for their greatnesse, which is to decline on the left hand,
and determine them equally, examining them (as it were) by line and square (as the Mason or Carpenter does his work) they must beware of favouring the great ones for their greatness, which is to decline on the left hand,
Wee must looke to the cause, and lay aside all sinister respect of persons, yea, euerie one of vs are to be guided by this rule in iudging of sinne, it is the fault of the most to iudge that to bee sinne in some, which they deeme not so in others;
we must look to the cause, and lay aside all sinister respect of Persons, yea, every one of us Are to be guided by this Rule in judging of sin, it is the fault of the most to judge that to be sin in Some, which they deem not so in Others;
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for example, manie will iudge and condemn that as couetousnesse, or pride, or garishnesse, setting out the lightnesse and vanitie of their minde in strangers, which they will not so iudge and so condemne,
for Exampl, many will judge and condemn that as covetousness, or pride, or garishness, setting out the lightness and vanity of their mind in Strangers, which they will not so judge and so condemn,
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and hee loues his friend truely, that hath learned to loue him or her spiritually, and cannot abide sinne in the party loued without some seasonable admonition and reproofe.
and he loves his friend truly, that hath learned to love him or her spiritually, and cannot abide sin in the party loved without Some seasonable admonition and reproof.
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as in anie other whosoeuer, and that will seale vppe sweete comfort to thy soule, that thou hast thee spiritte of God in thee, transforming thee, into the image of God,
as in any other whosoever, and that will seal up sweet Comfort to thy soul, that thou hast thee Spirit of God in thee, transforming thee, into the image of God,
& as that thou art like the Lord in this worlde, so thou shalt bee like to the image of his sonne Iesus Christ, in the world to come. Amen. VERITAS FILIA TEMPORIS
& as that thou art like the Lord in this world, so thou shalt be like to the image of his son Iesus christ, in the world to come. Amen. VERITAS FILIA TEMPORIS
IN this first verse of this Chapter, the Apostle doth still continue his exhortation, begunne verse the 18. of the foregoing Chapter, containing speciall dut•es of Christians,
IN this First verse of this Chapter, the Apostle does still continue his exhortation, begun verse the 18. of the foregoing Chapter, containing special dut•es of Christians,
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and hauing before propounded, and vrged the dutie of Seruants towards their Masters. Heere hee sets downe on the other side, the dutie of Masters towards their Seruants;
and having before propounded, and urged the duty of Servants towards their Masters. Here he sets down on the other side, the duty of Masters towards their Servants;
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and he tels Masters, here be two things required of them towards their seruants; as (namely) that they doe to their seruants. That which is iust. And That which is equall.
and he tells Masters, Here be two things required of them towards their Servants; as (namely) that they do to their Servants. That which is just. And That which is equal.
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And these two things, the Apostle doth vrge on Masters by way of exhortation, generally propounded in these words (Yee Masters doe to your Seruants that which is equall.) And then hee strengthens this exhortation,
And these two things, the Apostle does urge on Masters by Way of exhortation, generally propounded in these words (Ye Masters do to your Servants that which is equal.) And then he strengthens this exhortation,
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What we are to vnderstand by Masters and Seruants we heard before in the 22. Verse of the foregoing Chapter, (namely) such as are masters according to the flesh, and such are seruants for wages, terme of yeeres, or howsoeuer.
What we Are to understand by Masters and Servants we herd before in the 22. Verse of the foregoing Chapter, (namely) such as Are Masters according to the Flesh, and such Are Servants for wages, term of Years, or howsoever.
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(and equall) that is, that which is meet and fit for you to yeeld to them euen that which it beseemeth you to yeeld to them, in regard of equity, piety, and a good conscience.
(and equal) that is, that which is meet and fit for you to yield to them even that which it beseems you to yield to them, in regard of equity, piety, and a good conscience.
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First, the particular things which Masters are of right to yeeld to their Seruants. Secondly, the speciall things wherein stands their equall dealing with their seruants;
First, the particular things which Masters Are of right to yield to their Servants. Secondly, the special things wherein Stands their equal dealing with their Servants;
Thirdly, I will shew the extent of the dutie touching the persons, (namely) who bee the Masters that are to deale iustly and conscionably with their Seruants.
Thirdly, I will show the extent of the duty touching the Persons, (namely) who bee the Masters that Are to deal justly and Conscionably with their Servants.
First therefore, know we, that Masters are of right to yeeld to their seruants three things, their iust dealing with their Seruants stands in three things.
First Therefore, know we, that Masters Are of right to yield to their Servants three things, their just dealing with their Servants Stands in three things.
for their labours sake, and therefore our Sauior saith, the workman is worthy of his meate (that is) of all necessaries for the maintenance of this life.
for their labours sake, and Therefore our Saviour Says, the workman is worthy of his meat (that is) of all necessaries for the maintenance of this life.
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Shee feares not the snow for her family, for all her family is cloathed with Scarlet, or with double, &c. shee prouides warme and thicke cloathes for her seruants that they may be defended against the extremity of cold.
Shee fears not the snow for her family, for all her family is clothed with Scarlet, or with double, etc. she provides warm and thick clothes for her Servants that they may be defended against the extremity of cold.
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Thirdly, masters are of right to yeeld to their seruants, iust censure and correction for their faults, they must not censure and correct them without iust cause,
Thirdly, Masters Are of right to yield to their Servants, just censure and correction for their Faults, they must not censure and correct them without just cause,
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and to that ende, they must wisely consider the nature and qualitie of the offence, and of light, and small offences, and little ouersightes, not to tak notice.
and to that end, they must wisely Consider the nature and quality of the offence, and of Light, and small offences, and little oversights, not too taken notice.
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and whether hee will bee bettered by word onely, or no, and if hee finde, that hee will not bee chastised with words alone, Though hee vnderstand, yet will not answer, as it is Prouerb. 29.19. then to vse further chastisement.
and whither he will be bettered by word only, or no, and if he find, that he will not be chastised with words alone, Though he understand, yet will not answer, as it is Proverb. 29.19. then to use further chastisement.
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for that will certainely carry him beyond iust measure, but hee must doe it in compassion euen mourning in his heart for the sinne of his seruant, with desire to helpe him out of it.
for that will Certainly carry him beyond just measure, but he must do it in compassion even mourning in his heart for the sin of his servant, with desire to help him out of it.
First, moderate rest from their labours, lawfull recreation, without which seruants cannot continue with any cheerefulnesse in the duties of their callings;
First, moderate rest from their labours, lawful recreation, without which Servants cannot continue with any cheerfulness in the duties of their callings;
for they being created and redeemed as well as their masters, are as highly endebted to the seruice and worship of God as their Masters, this is plainely expressed in the fourth Commandement.
for they being created and redeemed as well as their Masters, Are as highly indebted to the service and worship of God as their Masters, this is plainly expressed in the fourth Commandment.
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The second speciall thing that masters are to yeeld to their Seruants in equitie and conscience, is a supply of things needfull (according to their ability) in time of their seruāts sicknes,
The second special thing that Masters Are to yield to their Servants in equity and conscience, is a supply of things needful (according to their ability) in time of their Servants sickness,
when the seruant is vnder the hand of God by sickenesse, the master must prouide (as he is able) all good meanes that serue for his health and recouery,
when the servant is under the hand of God by sickness, the master must provide (as he is able) all good means that serve for his health and recovery,
and therefore his master in equitie is bound to releeue him with things needefull, and to giue him his full wages agreed on betweene them at the first.
and Therefore his master in equity is bound to relieve him with things needful, and to give him his full wages agreed on between them At the First.
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The last speciall thinge that Masters are to yeelde, to their seruants in conscience, is, according to their power, some further recompence, ouer and aboue their wages,
The last special thing that Masters Are to yield, to their Servants in conscience, is, according to their power, Some further recompense, over and above their wages,
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they should not let them goe away emptie, but that they should giue them a liberall reward, of that the Lord had blessed them withall, by their seruice.
they should not let them go away empty, but that they should give them a liberal reward, of that the Lord had blessed them withal, by their service.
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and conscionablie, with their seruants, that is laide downe in the first word (Masters) The Apostle speaking indefinitely, hee giues vs to vnderstand, that this dutie belonges to all Masters whatsoeuer, without exception, of what state, calling, or condition soeuer they be:
and Conscionably, with their Servants, that is laid down in the First word (Masters) The Apostle speaking indefinitely, he gives us to understand, that this duty belongs to all Masters whatsoever, without exception, of what state, calling, or condition soever they be:
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and let not any man thinke that his greatnesse in place and calling, or his meane concondition can dispence, with the neglect of any of the forenamed particulars.
and let not any man think that his greatness in place and calling, or his mean concondition can dispense, with the neglect of any of the forenamed particulars.
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and to passe by them that faile of infirmitie, and against their purpose, are there not many Masters that faile wittingly and willingly? Are there not some who are so farre from yeelding that which is iust and right to their seruants,
and to pass by them that fail of infirmity, and against their purpose, Are there not many Masters that fail wittingly and willingly? are there not Some who Are so Far from yielding that which is just and right to their Servants,
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and belly-beate them? And are there not some who are euer finding fault with euerie trifling ouersight? and if the fault bee greater, are there not some who are so farre from considering the nature and qualitie of the offence,
and belly-beate them? And Are there not Some who Are ever finding fault with every trifling oversight? and if the fault be greater, Are there not Some who Are so Far from considering the nature and quality of the offence,
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vnlesse on the Lords day when they should bee otherwise exercised? Then they can be content their seruants should haue free libertie to recreate themselues, wherein it doth more harme to their soules, then good to their bodies.
unless on the lords day when they should be otherwise exercised? Then they can be content their Servants should have free liberty to recreate themselves, wherein it does more harm to their Souls, then good to their bodies.
And do not some Masters abridge their seruants of libertie to sanctifie the Sabbath? yea, doe they not of a couetous minde compell their Seruants, happily well minded,
And do not Some Masters abridge their Servants of liberty to sanctify the Sabbath? yea, do they not of a covetous mind compel their Servants, happily well minded,
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euen against their wils to breake the Sabbath, and to doe the ordinarie workes of their callings? And is not a vsuall thing for Masters to cause their seruants, almost euery Sabbath to tarrie at home, to dresse meate,
even against their wills to break the Sabbath, and to do the ordinary works of their callings? And is not a usual thing for Masters to cause their Servants, almost every Sabbath to tarry At home, to dress meat,
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and to make readie their dinners, and so indeede, they eate the flesh, and drinke the bloud of their Seruants? And are there not many Masters, who are so farre from recompencing the good seruice of their seruants with some thing ouer and aboue their wages,
and to make ready their dinners, and so indeed, they eat the Flesh, and drink the blood of their Servants? And Are there not many Masters, who Are so Far from recompensing the good service of their Servants with Some thing over and above their wages,
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An heauie sentence, and to be thought on with trembling of all that deale vniustly and vnconscionably with their seruants, in deed vniust dealing with seruants is a sin so displeasing to the Lord,
an heavy sentence, and to be Thought on with trembling of all that deal unjustly and unconscionably with their Servants, in deed unjust dealing with Servants is a since so displeasing to the Lord,
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or some damage they receiued by them? Where is almost a Master that doth carefully prouide things needefull for his seruants in time of sickenesse? Nay, doe not many Masters murmurre and grudge at it, that the poore sicke seruant eats and drinkes,
or Some damage they received by them? Where is almost a Master that does carefully provide things needful for his Servants in time of sickness? Nay, do not many Masters murmur and grudge At it, that the poor sick servant eats and drinks,
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Therefore thou being a Master trie thy selfe by the things now laid before thee, that finding thy selfe defectiue and short of that dutie thou oughtest to performe to thy seruants;
Therefore thou being a Master try thy self by the things now laid before thee, that finding thy self defective and short of that duty thou Ought to perform to thy Servants;
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First know that if a master deale vniustly or vnequally with his seruants, hee doth exceedingly prouoke the Lord to anger and heauie displeasure against him:
First know that if a master deal unjustly or unequally with his Servants, he does exceedingly provoke the Lord to anger and heavy displeasure against him:
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Beholde the hire of the labourers (who are seruants for the time) which haue reaped your fieldes (which is of you kept backe by fraud) crieth, it maketh a lowd crie in the eares of the Lord of hoasts.
Behold the hire of the labourers (who Are Servants for the time) which have reaped your fields (which is of you kept back by fraud) cries, it makes a loud cry in the ears of the Lord of hosts.
and they afterward repented, and caused the seruants and the hand-maids whom they had let goe free, to returne and hold them in subiection as seruants and hand-maids, ver. 11. Then followeth the threatning & a fearfull speech, vers 17. ye haue not obeyed mee, in proclaiming freedome euery man to his brother and euery man to his neighbour,
and they afterwards repented, and caused the Servants and the handmaids whom they had let go free, to return and hold them in subjection as Servants and handmaids, ver. 11. Then follows the threatening & a fearful speech, vers 17. you have not obeyed me, in proclaiming freedom every man to his brother and every man to his neighbour,
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but hee must also make some satisfaction to his seruant, Exodus 21.26.27. wee finde that a Master for pulling out his poore seruants eye or smiting out his tooth, must not content himselfe with saying I am sorry for it.
but he must also make Some satisfaction to his servant, Exodus 21.26.27. we find that a Master for pulling out his poor Servants eye or smiting out his tooth, must not content himself with saying I am sorry for it.
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Or being truely greeued for it, but he must giue his seruant his libertie and freedome for it, for the rule is true, wrong in deede must be recompenced indeed with some reall recompence, otherwise the Lord accepts not of any humiliation for it, which is a thing little thought on by manie masters, who in their rage, beat their seruants or cast things at them,
Or being truly grieved for it, but he must give his servant his liberty and freedom for it, for the Rule is true, wrong in deed must be recompensed indeed with Some real recompense, otherwise the Lord accepts not of any humiliation for it, which is a thing little Thought on by many Masters, who in their rage, beatrice their Servants or cast things At them,
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euen what comes next to hand, to the wounding or laming of them, and then thinke it enough to say, I am sorry, I was too rash, I wish, I had not done it, I pray God forgiue me,
even what comes next to hand, to the wounding or laming of them, and then think it enough to say, I am sorry, I was too rash, I wish, I had not done it, I pray God forgive me,
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Againe, vniust dealing with seruants is a plaine euidence of the want of Gods feare, Leuit. 25.43. Thou shalt not rule ouer thy brother being thine hired seruant cruelly, but shalt feare thy God.
Again, unjust dealing with Servants is a plain evidence of the want of God's Fear, Levites 25.43. Thou shalt not Rule over thy brother being thine hired servant cruelly, but shalt Fear thy God.
And is it not a more plaine euidence of the want of Gods feare, cruelly and vniustly to deale with seruants vnder the Gospell brought and bought out of spirituall Aegypt,
And is it not a more plain evidence of the want of God's Fear, cruelly and unjustly to deal with Servants under the Gospel brought and bought out of spiritual Egypt,
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when they did contend with him, and thinke themselues ill entreated by him. Marke his reason verse 14.15. Hee that made mee in the wombe, hath hee not made him, and if I should deale vniustly or cruellie with them;
when they did contend with him, and think themselves ill entreated by him. Mark his reason verse 14.15. He that made me in the womb, hath he not made him, and if I should deal unjustly or cruelly with them;
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and call on him with comfort, when his hand shall bee on mee, and when hee shall visit mee with anie affliction? a reason of waight and to be throughly considered.
and call on him with Comfort, when his hand shall be on me, and when he shall visit me with any affliction? a reason of weight and to be thoroughly considered.
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and call on him when the Lord stands vp against him, and visits him with anie trouble, especially if the Lord crosse him, by the vndutifull or vnconscionable dealing of his seruant,
and call on him when the Lord Stands up against him, and visits him with any trouble, especially if the Lord cross him, by the undutiful or unconscionable dealing of his servant,
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as it is iust with the Lord so to doe, the master hauing dealt hardly with his seruant, either pressed him with too heauie burdens, pinched him in his food, cruellie corrected him,
as it is just with the Lord so to do, the master having dealt hardly with his servant, either pressed him with too heavy burdens, pinched him in his food, cruelly corrected him,
and committe a crying sinne, a sinne calling for vengeance, and for which the Lorde will not accept thy humilliation without some satisfaction to thy poore seruant.
and commit a crying sin, a sin calling for vengeance, and for which the Lord will not accept thy humilliation without Some satisfaction to thy poor servant.
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especially when thou art crossed by the vndutifull, and vnconscionable dealinge of thy seruant, and smitten by the tongue of thy seruant, and happilie wronged by him.
especially when thou art crossed by the undutiful, and unconscionable dealing of thy servant, and smitten by the tongue of thy servant, and happily wronged by him.
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yeeld them moderate rest from their labours, and lawfull recreation, and in time of their sicknesse prouide (as thou art able) all good meanes that serues for their health and recouerie,
yield them moderate rest from their labours, and lawful recreation, and in time of their sickness provide (as thou art able) all good means that serves for their health and recovery,
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and giue them also according to thy power, some further recompence ouer and aboue their wages, at their departure, according to the good and long seruice they haue done thee;
and give them also according to thy power, Some further recompense over and above their wages, At their departure, according to the good and long service they have done thee;
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and doeing their dutie to their Masters, as they ought: in singlenesse of heart; they shall receiue of the Lord, the reward of euerlastinge inheritance:
and doing their duty to their Masters, as they ought: in singleness of heart; they shall receive of the Lord, the reward of everlasting inheritance:
That right and title to heauenly inheritance, doth not hinder, nor bar any one for hauinge part in the outwarde good thinges of this life, that is a child of God,
That right and title to heavenly inheritance, does not hinder, nor bar any one for having part in the outward good things of this life, that is a child of God,
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shall doubtlesse receiue of the Lord, the reward of euerlastinge inheritance, when such proud Popish votaries, who willfullie refuse to posses any wordly goods vpon conceit of greater perfection:
shall doubtless receive of the Lord, the reward of everlasting inheritance, when such proud Popish votaries, who wilfully refuse to poss any wordly goods upon conceit of greater perfection:
Come we to the second generall thing laid down in this verse (namely) the reason, the Apostle vseth to perswade all masters, to yeeld to their seruants that which is just and equall, taken from their subiection to an higher master, amplified by their owne knowledge of it,
Come we to the second general thing laid down in this verse (namely) the reason, the Apostle uses to persuade all Masters, to yield to their Servants that which is just and equal, taken from their subjection to an higher master, amplified by their own knowledge of it,
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or that they ought to know it, and by setting downe what master it is (namely) not an earthly but an heauenly master (knowing) the word is the same we had verse 24 chap. 3. and so to be expounded (knowing) that is, certainely knowing (yee also) that is,
or that they ought to know it, and by setting down what master it is (namely) not an earthly but an heavenly master (knowing) the word is the same we had verse 24 chap. 3. and so to be expounded (knowing) that is, Certainly knowing (ye also) that is,
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euen yee as well as your seruants (haue a master) that is, haue one aboue you, who as a master hath power and authority ouer you, to call you to an account for things done or left vndone, to whom you must yeeld a reckoning and account,
even ye as well as your Servants (have a master) that is, have one above you, who as a master hath power and Authority over you, to call you to an account for things done or left undone, to whom you must yield a reckoning and account,
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as of all other things, so of your dealing with your seruants (in Heauen) the meaning of that amplification is not that they haue a Lord and master in Heauen, locally circumscribed as the Epicure thinkes, Iob 22.14.
as of all other things, so of your dealing with your Servants (in Heaven) the meaning of that amplification is not that they have a Lord and master in Heaven, locally circumscribed as the Epicure thinks, Job 22.14.
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but the meaning is a great, mightie, and most powerfull Lord and Master, euen the Almighty Lord of Heauen and earth, who is heere sayd to bee in heauen,
but the meaning is a great, mighty, and most powerful Lord and Master, even the Almighty Lord of Heaven and earth, who is Here said to be in heaven,
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Certainely knowing that your selues as well as your seruants haue one aboue you, as a master, that hath power and authority ouer you, to call you to an account for your dealings with your seruants,
Certainly knowing that your selves as well as your Servants have one above you, as a master, that hath power and Authority over you, to call you to an account for your dealings with your Servants,
and to punish you if you deale vniustly and vnconscionably with your seruants, where wee see the Apostle perswades masters to doe their duetie to their seruants by an argument from their subiection to an higher Lord and Master, who sits aboue them as a Soueraigne Lord, hauing poure to call them to an account and to punish them for their neglect of dutie,
and to Punish you if you deal unjustly and unconscionably with your Servants, where we see the Apostle persuades Masters to do their duty to their Servants by an argument from their subjection to an higher Lord and Master, who sits above them as a Sovereign Lord, having pour to call them to an account and to Punish them for their neglect of duty,
and to fixe their eyes on a soueraigne Lord that is aboue their Masters & all superiours, men in any place aboue others are euer to carry in mind and remember that they haue a supreame heauenly Lord and master aboue them, to whose censure they are subiect,
and to fix their eyes on a sovereign Lord that is above their Masters & all superiors, men in any place above Others Are ever to carry in mind and Remember that they have a supreme heavenly Lord and master above them, to whose censure they Are Subject,
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and to whom they must one daie render an account of all their dealings, & they shall finde it will be a notable meanes to worke in them a conscience of their duty,
and to whom they must one day render an account of all their dealings, & they shall find it will be a notable means to work in them a conscience of their duty,
and to make them euer carefull to do it aright, we haue a worthy example of this in Iob, he cleeres himselfe (being in place aboue others) from abusing his power & authority, to the wrong of anie poore helplesse person vnder him,
and to make them ever careful to do it aright, we have a worthy Exampl of this in Job, he clears himself (being in place above Others) from abusing his power & Authority, to the wrong of any poor helpless person under him,
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as himselfe saith verse 23. for Gods punishment was fearefull vnto mee, and I could not be deliuered from his highnesse, we read Gen. 50.19 that Ioseph reasoned thus, with his brethren fearing (their father being now dead) that hee would haue payd them againe all the euill which they had done to him,
as himself Says verse 23. for God's punishment was fearful unto me, and I could not be Delivered from his highness, we read Gen. 50.19 that Ioseph reasoned thus, with his brothers fearing (their father being now dead) that he would have paid them again all the evil which they had done to him,
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& came vnto him, and craued pardon of him, and sayd, wee pray thee forgiue the trespasse of the seruants of thy fathers God, Ioseph made them this answer, Feare not,
& Come unto him, and craved pardon of him, and said, we pray thee forgive the trespass of the Servants of thy Father's God, Ioseph made them this answer, fear not,
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for am not I vnder God? as if he had sayd, do not think that I will deale with you as you doe imagine and take on me (now I haue power) to vse my power to that end, to requite the wrong you haue done to me, no, no, my brethren, I know I am subiect to an higher power, I am vnder God and I haue mine eye on that great and mightie Lord that is aboue me,
for am not I under God? as if he had said, do not think that I will deal with you as you do imagine and take on me (now I have power) to use my power to that end, to requite the wrong you have done to me, no, no, my brothers, I know I am Subject to an higher power, I am under God and I have mine eye on that great and mighty Lord that is above me,
and from dealing vniustly and vnconscionably with their inferiours, euen to lift vp their eyes and to look vpward and to remember that they haue a supream Lord aboue them to whose censure they are subiect,
and from dealing unjustly and unconscionably with their inferiors, even to lift up their eyes and to look upward and to Remember that they have a supreme Lord above them to whose censure they Are Subject,
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First, that the looking vpward, and euer hauing an eye to that great & mighty Lord that is aboue them, wil work in them a reuerent awe and feare of his glorious maiesty,
First, that the looking upward, and ever having an eye to that great & mighty Lord that is above them, will work in them a reverent awe and Fear of his glorious majesty,
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Heereby then wee may see, whence it comes to passe that many Masters, and other superiours abuse their power and authority, and make no conscience of dealing iustlie and conscionably with their seruants and inferiours, they feare not to wring them and wrong them,
Hereby then we may see, whence it comes to pass that many Masters, and other superiors abuse their power and Authority, and make no conscience of dealing justly and Conscionably with their Servants and inferiors, they Fear not to wring them and wrong them,
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and to deale hardly with them in many respects, heere is one speciall cause of it, they looke not vpward, they haue not an eie and due regard to that great Lord that is aboue them.
and to deal hardly with them in many respects, Here is one special cause of it, they look not upward, they have not an eye and due regard to that great Lord that is above them.
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Would Masters and other Superiours if they had an eie to heauen, if they did behold the high and glorious Maiestie that sits aboue them, with vengeance in his hand to bee throwne downe vpon them,
Would Masters and other Superiors if they had an eye to heaven, if they did behold the high and glorious Majesty that sits above them, with vengeance in his hand to be thrown down upon them,
and crie shame vppon? Or would they couertly and cunningly wrong them, happily vnder colour of law and iustice, equity and conscience? As Iesabel dealt with Naboth, 1 King. 21. Certainely no,
and cry shame upon? Or would they covertly and cunningly wrong them, happily under colour of law and Justice, equity and conscience? As Jezebel dealt with Naboth, 1 King. 21. Certainly no,
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and wilt thou blot and blemish that, and abuse that to worke iniustice and to doe wrong? certainely that sinne cannot escape the sharpe punishing hand of God.
and wilt thou blot and blemish that, and abuse that to work injustice and to do wrong? Certainly that sin cannot escape the sharp punishing hand of God.
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Come we to the amplification of the Apostles argument in the word (Knowing) that is, certainely knowing, being perswaded of it as a certaine truth, where we see, the Apostle speaketh to Masters among the Colossians, as to men certainely knowing,
Come we to the amplification of the Apostles argument in the word (Knowing) that is, Certainly knowing, being persuaded of it as a certain truth, where we see, the Apostle speaks to Masters among the colossians, as to men Certainly knowing,
and he doth enlarge his argument, and further presse this duty on them from their owne knowledge of this, that they had a Master aboue them, as if hee had said.
and he does enlarge his argument, and further press this duty on them from their own knowledge of this, that they had a Master above them, as if he had said.
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but you certainely know it, that you haue one aboue you as a Master, that hath power and authority ouer you, to call you to an account for your dealings with your seruants. Hecne we gather thus much.
but you Certainly know it, that you have one above you as a Master, that hath power and Authority over you, to call you to an account for your dealings with your Servants. Hecne we gather thus much.
That certaine knowledge of the truth of that which is brought in way of argument to perswade to any dutie, or to diswade from any sinne, is of great waight and force to preuaile with them in whom that knowledge is;
That certain knowledge of the truth of that which is brought in Way of argument to persuade to any duty, or to dissuade from any sin, is of great weight and force to prevail with them in whom that knowledge is;
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or what will follow the doing of it, or auoide that, for you know the danger of it, it giues great aduantage for the seating and setling of that perswasion,
or what will follow the doing of it, or avoid that, for you know the danger of it, it gives great advantage for the seating and settling of that persuasion,
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as 1. Cor. 6. We haue example of it in many verses, as verse 2. Doe not yee know that the Saints shall iudge the World? Verse 9. Know yee not that the vnrighteous shall not inherite the kingdome of God? and in many other verses of that Chapter. Ephes. 5.5. He vseth the same kind of amplification;
as 1. Cor. 6. We have Exampl of it in many Verses, as verse 2. Do not ye know that the Saints shall judge the World? Verse 9. Know ye not that the unrighteous shall not inherit the Kingdom of God? and in many other Verses of that Chapter. Ephesians 5.5. He uses the same kind of amplification;
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For this yee know that no Whooremonger, &c. And hither I might bring many other places, wherein the same enforcement and amplification is vsed, being indeede of great force to settle an argument on the hearts of them to whom it is directed,
For this ye know that no Whoremonger, etc. And hither I might bring many other places, wherein the same enforcement and amplification is used, being indeed of great force to settle an argument on the hearts of them to whom it is directed,
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Now this serues to discouer the exceeding hardnesse, and (as I may say) the searednesse of of the hearts of many in the world, who will not be perswaded to that which is good,
Now this serves to discover the exceeding hardness, and (as I may say) the searedness of of the hearts of many in the world, who will not be persuaded to that which is good,
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and it moues him nothing at all, no, though it be sharpened and driuen downe with this enforcement, that hee knowes it to be true and his owne conscience tels him so,
and it moves him nothing At all, no, though it be sharpened and driven down with this enforcement, that he knows it to be true and his own conscience tells him so,
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and that is the greatest plague that can befall any in this life, that is greater then the ten plagues of Aegipt, and therefore now take notice of thy fearefull condition,
and that is the greatest plague that can befall any in this life, that is greater then the ten plagues of Egypt, and Therefore now take notice of thy fearful condition,
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if thy knowledge of this truth that there is a Lord aboue, and a iudge of all the world, who will one day bring thee to iudgement for thy sinne, doe not now preuaile with thee to disswade thee from thy sinne, thou shalt one day finde and seele the truth of it,
if thy knowledge of this truth that there is a Lord above, and a judge of all the world, who will one day bring thee to judgement for thy sin, do not now prevail with thee to dissuade thee from thy sin, thou shalt one day find and seel the truth of it,
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That Masters and all Superiours haue a most mightie and powerfull Lord and Master ouer them, therefore they are to serue him in feare, and to reioice vnto him with reuerence, Psal. 2.11.
That Masters and all Superiors have a most mighty and powerful Lord and Master over them, Therefore they Are to serve him in Fear, and to rejoice unto him with Reverence, Psalm 2.11.
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or the like, to come with al reuerence and feare, this is the argument of the Preacher, Eccl. 5.1. Be not rash with thy mouth, and let not thine heart be hasty to vtter any thing before God:
or the like, to come with all Reverence and Fear, this is the argument of the Preacher, Ecclesiastes 5.1. Be not rash with thy Mouth, and let not thine heart be hasty to utter any thing before God:
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because (indeede) the first verse of this Chapter belongs to foregoing matter, being a continuance of the Apostles exhortation to speciall duties that concerne Christians,
Because (indeed) the First verse of this Chapter belongs to foregoing matter, being a Continuance of the Apostles exhortation to special duties that concern Christians,
Lastly, the shutting vppe of the Epistle with the Apostles owne salutation, and his prayer to God for them, with a short precept interlaced between these two things ▪ verse 18.
Lastly, the shutting up of the Epistle with the Apostles own salutation, and his prayer to God for them, with a short precept interlaced between these two things ▪ verse 18.
Now then the first generall (as we said) is a regression, a turning from speciall to generall duties, the Apostle exhorting thereunto in 2.3.4.5.6. verses, and his exhortation is twofold, and may thus be branched out.
Now then the First general (as we said) is a regression, a turning from special to general duties, the Apostle exhorting thereunto in 2.3.4.5.6. Verses, and his exhortation is twofold, and may thus be branched out.
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For the first of these the Apostle doth exhort to prayer and thanksgiuing, both for themselues and for others generally vers. 2. and then also for him and Timothy in particular, expressing what he would haue them to aske of God for them in verses 3.4.
For the First of these the Apostle does exhort to prayer and thanksgiving, both for themselves and for Others generally vers. 2. and then also for him and Timothy in particular, expressing what he would have them to ask of God for them in Verses 3.4.
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Come we then to his general exhortation in the second verse, (Continue in prayer and watch in the same with thanksgiuing) where we haue the Apostles exhortation to prayer, not barely propounded,
Come we then to his general exhortation in the second verse, (Continue in prayer and watch in the same with thanksgiving) where we have the Apostles exhortation to prayer, not barely propounded,
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or an humble entreaty for any thing at the feete of another, when a man doth prostrate and humble himselfe at the feet of another and intreat for some thing at his hands,
or an humble entreaty for any thing At the feet of Another, when a man does prostrate and humble himself At the feet of Another and entreat for Some thing At his hands,
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and so this worde is heere to bee taken in a large sence and signification (namely) for any humble and holy request made and offered vp to God by faith in the name of Christ,
and so this word is Here to be taken in a large sense and signification (namely) for any humble and holy request made and offered up to God by faith in the name of christ,
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for things needfull, either for our selues, or others, the word (praier) in this place, is to be taken as comprehending vnder it both request made to God,
for things needful, either for our selves, or Others, the word (prayer) in this place, is to be taken as comprehending under it both request made to God,
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or the turning away of euill from others, called intercession, as they are distinguished by the Apostle, 1 Tim. 2.1. I exhort therefore, that first of all supplications, praiers, intercessions, and giuing of thankes be made for all men.
or the turning away of evil from Others, called Intercession, as they Are distinguished by the Apostle, 1 Tim. 2.1. I exhort Therefore, that First of all supplications, Prayers, intercessions, and giving of thanks be made for all men.
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(And watch in the same) The meaning of these words is, and bee feruent in that holy excercise of Praier, let it bee performed of you with earnest intention of soule and bodie,
(And watch in the same) The meaning of these words is, and be fervent in that holy Exercise of Prayer, let it be performed of you with earnest intention of soul and body,
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and holy requests for things needfull, both for your selues and others, and be feruent in that holy exercise, performing it, with earnest intention, both of heart, minde,
and holy requests for things needful, both for your selves and Others, and be fervent in that holy exercise, performing it, with earnest intention, both of heart, mind,
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Wee are heere to marke, that our Apostle hauing laide before the Colossians, many excellent duties, both generall and speciall, both common to all Christians,
we Are Here to mark, that our Apostle having laid before the colossians, many excellent duties, both general and special, both Common to all Christians,
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but to that enformation and incitement, prayer must be added, both publike and priuate, for why? as the Apostle saith, 1. Cor. 3.6. I haue planted, Apollos watered, but God gaue the increase:
but to that information and incitement, prayer must be added, both public and private, for why? as the Apostle Says, 1. Cor. 3.6. I have planted, Apollos watered, but God gave the increase:
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and hauing commaunded vs to heare him speakinge to vs in his word, hee hath appointed that wee should seeke to him in prayer, to make his word effectuall vnto vs.
and having commanded us to hear him speaking to us in his word, he hath appointed that we should seek to him in prayer, to make his word effectual unto us
and giue vnderstanding of the comforts of the word, (as hee doth sometimes, euen to wicked men and reprobates) yet if hee worke not further then that, there is no faith in the heart to beleeue those comforts with comfort.
and give understanding of the comforts of the word, (as he does sometime, even to wicked men and Reprobates) yet if he work not further then that, there is no faith in the heart to believe those comforts with Comfort.
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yet if hee doe not also bend the will and affections, and frame the whole man to an holy obedience, certainely there will follow no conscionable practise of those dutie•.
yet if he do not also bend the will and affections, and frame the Whole man to an holy Obedience, Certainly there will follow no conscionable practice of those dutie•.
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Now the spirit is to be sought for by praier, and to the prayer of faith the promise is m•de, that by it we shall obtaine the holy Ghost, Luke 11.13. if you which are euill can giue good gifts vnto your chi•dren, how much more shall your heauenly father giue the holy Ghost to them that desire him.
Now the Spirit is to be sought for by prayer, and to the prayer of faith the promise is m•de, that by it we shall obtain the holy Ghost, Lycia 11.13. if you which Are evil can give good Gifts unto your chi•dren, how much more shall your heavenly father give the holy Ghost to them that desire him.
This then (for the vse of it) giues mee iust occasion to reprooue many persons who haue no manner of care nor conscience in them of this duty, many there be, who •re so farre from adding praier to that which they haue heard taught,
This then (for the use of it) gives me just occasion to reprove many Persons who have no manner of care nor conscience in them of this duty, many there be, who •re so Far from adding prayer to that which they have herd taught,
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Yet where is almost the man or woman, that doe so humble themselues in prayer, and priuately call on God to make the things they haue heard profitable to them,
Yet where is almost the man or woman, that do so humble themselves in prayer, and privately call on God to make the things they have herd profitable to them,
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What? doest thou dreame of anie strength in thy selfe, to beleeue or to doe the things thou hast heard out of the word of God? Art thou so vnacquainted with the corruption of thine owne heart? that is a grosse blindnesse indeede,
What? dost thou dream of any strength in thy self, to believe or to do the things thou hast herd out of the word of God? Art thou so unacquainted with the corruption of thine own heart? that is a gross blindness indeed,
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when they are not effectuall to our good, and that comes to passe for want of earnest prayer to God, aswell in priuate as in publique for a blessing vppon them.
when they Are not effectual to our good, and that comes to pass for want of earnest prayer to God, aswell in private as in public for a blessing upon them.
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and they are made woorse by the holy thinges which they haue hearde and therefore learne we euer heereafter, to teaching and exhortation to adde prayer.
and they Are made Worse by the holy things which they have heard and Therefore Learn we ever hereafter, to teaching and exhortation to add prayer.
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Yea, let such as make conscience to meditate and conferre on the word heard, ioyne to their meditation and conference earnest and hearty praier, it was Dauids practise to meditate in the Law of God continually, Psal. 119.97.
Yea, let such as make conscience to meditate and confer on the word herd, join to their meditation and conference earnest and hearty prayer, it was David practice to meditate in the Law of God continually, Psalm 119.97.
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verse, and that he sanctified his meditation by praier, it is cleare Psal. 19 14. let the meditation of mine heart be acceptable in thy sight, O Lord my strength and my redeemer,
verse, and that he sanctified his meditation by prayer, it is clear Psalm 19 14. let the meditation of mine heart be acceptable in thy sighed, Oh Lord my strength and my redeemer,
& thou art the readiest to bee puffed vp with a conceit of thy knowledge & remembrance of holy things therfore do not thou forget to ioine to thy hearing to thy meditation & conference, earnest & humble praier.
& thou art the Readiest to be puffed up with a conceit of thy knowledge & remembrance of holy things Therefore do not thou forget to join to thy hearing to thy meditation & conference, earnest & humble prayer.
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First therefore the Apostle requires continuance and perseuerance in praier, that wee continue and perseuere in calling on the name of the Lord in praier,
First Therefore the Apostle requires Continuance and perseverance in prayer, that we continue and persevere in calling on the name of the Lord in prayer,
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and pray continually, and this the Scripture much exhorteth vnto, 1. Thessal. 5.17. Pray continually, Ephesians 6.18. Pray alwaies with all manner of praier and supplication in the Spirit, Luke 18.1.
and pray continually, and this the Scripture much exhorteth unto, 1. Thessal. 5.17. prey continually, Ephesians 6.18. prey always with all manner of prayer and supplication in the Spirit, Lycia 18.1.
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and not to waxe faint, and this I might further prooue by many examples, and make it cleare that wee are not to thinke the exercise of prayer, needlesse or vnseasonable at any time.
and not to wax faint, and this I might further prove by many Examples, and make it clear that we Are not to think the exercise of prayer, needless or unseasonable At any time.
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nowe all times minister occasion of praier, for what time is it, wherein wee ought not to praie that the LORDS name may bee sanctified, his Kingdome erected, his will performed, our necessities supplied, our sinnes remitted, we supported in temptation and deliuered from euill?
now all times minister occasion of prayer, for what time is it, wherein we ought not to pray that the LORDS name may be sanctified, his Kingdom erected, his will performed, our necessities supplied, our Sins remitted, we supported in temptation and Delivered from evil?
To answer it, so as wee may avoyd this errour, and yet preserue the true meaning of the Scripture, know we that the exercise of prayer is twofold, ordinarie and extraordinarie. Ordinarie, to bee vsed daily:
To answer it, so as we may avoid this error, and yet preserve the true meaning of the Scripture, know we that the exercise of prayer is twofold, ordinary and extraordinary. Ordinary, to be used daily:
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or heauie iudgement, or for the obtaining of some needefull grace or temporall blessing, and for the performance of this, a man may for a time omit the workes of his calling,
or heavy judgement, or for the obtaining of Some needful grace or temporal blessing, and for the performance of this, a man may for a time omit the works of his calling,
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and giue himselfe whollie to prayer, but ordinarie praier, that may stand with the performance of all dueties belonging to a mans calling, a man may both serue God by ordinarie prayer,
and give himself wholly to prayer, but ordinary prayer, that may stand with the performance of all duties belonging to a men calling, a man may both serve God by ordinary prayer,
Thus wee see how wee may pray continually, either by set, or by suddaine prayer, and yet not omit the dueties of our callings, nor the preseruation of life.
Thus we see how we may pray continually, either by Set, or by sudden prayer, and yet not omit the duties of our callings, nor the preservation of life.
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or seldome vse it, and so indeed shew themselues to be hypocrites, Iob doth so brand them, Iob. 27.10. will the hypocrite call vpon God at all times or continually;
or seldom use it, and so indeed show themselves to be Hypocrites, Job does so brand them, Job 27.10. will the hypocrite call upon God At all times or continually;
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For the necessitie of it, to passe by our owne wants of bodie, and soule, which (if we feele) will bring vs on our knees, there is a necessitie lying vpon vs in regard of Gods commandement, praier being a speciall branch of his worship required in his word,
For the necessity of it, to pass by our own Wants of body, and soul, which (if we feel) will bring us on our knees, there is a necessity lying upon us in regard of God's Commandment, prayer being a special branch of his worship required in his word,
Praier as a meanes (not as a meritorious cause not by merit and worthinesse in it selfe but by faith in the promise) as a meanes (I say) it obtaines remission of sinnes, it turnes awaie all euils as punishments;
Prayer as a means (not as a meritorious cause not by merit and worthiness in it self but by faith in the promise) as a means (I say) it obtains remission of Sins, it turns away all evils as punishments;
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watch and pray (saith Christ) that ye enter not into temptation, as if he had said, be vigilant and carefull in the performance of this dutie, that you may bee strong in faith, able to quench the fierie darts of the Diuell,
watch and pray (Says christ) that you enter not into temptation, as if he had said, be vigilant and careful in the performance of this duty, that you may be strong in faith, able to quench the fiery darts of the devil,
Let vs therefore haue recourse to the LORD by praier, that by it, as a meanes, wee may obtaine pardon of sinne, freedome from all euilles, supplie of all wants,
Let us Therefore have recourse to the LORD by prayer, that by it, as a means, we may obtain pardon of sin, freedom from all evils, supply of all Wants,
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That wee must not onely pray continually in regard of time, but wee must bee instant and importunate with the Lord in praier, with an holie instancie and importunitie, wee must not onely hold on a constant and continued course in prayer,
That we must not only pray continually in regard of time, but we must be instant and importunate with the Lord in prayer, with an holy instancy and importunity, we must not only hold on a constant and continued course in prayer,
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but we must also sollicite the Lord often, for the same things, if our requests bee not granted, wee must pray for the same needfull things againe and againe, till he Lord answer vs graciously, heare our prayers, haue mercy,
but we must also solicit the Lord often, for the same things, if our requests be not granted, we must pray for the same needful things again and again, till he Lord answer us graciously, hear our Prayers, have mercy,
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neither there rest, but knocke, and and this also is taught by the Parable of the widdow and wicked iudge, who feared not God, nor reuerenced man Luke 18.1.5.
neither there rest, but knock, and and this also is taught by the Parable of the widow and wicked judge, who feared not God, nor reverenced man Lycia 18.1.5.
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First, to shew our earnest and hearty desire of the things wee pray for, comming from a true inward feeling of the want of them, that wee heartily desire them as things most profitable,
First, to show our earnest and hearty desire of the things we pray for, coming from a true inward feeling of the want of them, that we heartily desire them as things most profitable,
as men vse, who hauing receiued repulse and deniall, say they will neuer open their mouthes more in the matter, they will not bee so much beholding to them to whom they sue, that wee may shew our selues farre from this impatient behauiour,
as men use, who having received repulse and denial, say they will never open their mouths more in the matter, they will not be so much beholding to them to whom they sue, that we may show our selves Far from this impatient behaviour,
but that wee in patience depend vppon him, wee must (our lawefull requests beeing not yet granted) still continue to sollicite and importune the LORD in our praier.
but that we in patience depend upon him, we must (our lawful requests being not yet granted) still continue to solicit and importune the LORD in our prayer.
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euen secretly shrinke from the LORD, and say in their hearts, as the King of Israels messenger said, 2 King. 6.33. Should I attend on the Lord any longer? Their practise shewes it plainely:
even secretly shrink from the LORD, and say in their hearts, as the King of Israel's Messenger said, 2 King. 6.33. Should I attend on the Lord any longer? Their practice shows it plainly:
yea, euen the deare children of God doe sometimes faile in this dutie, and shew their infirmitie in this kind, when they liuing vnder some great affliction, powre out their suits to the Lord for ease, comfort,
yea, even the deer children of God do sometime fail in this duty, and show their infirmity in this kind, when they living under Some great affliction, pour out their suits to the Lord for ease, Comfort,
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and deliuerance, and the Lord seemes to haue a deafe eare, and after some good space of time, their requests are not granted, what shall yee heare sometimes from them? Surely this,
and deliverance, and the Lord seems to have a deaf ear, and After Some good Molle of time, their requests Are not granted, what shall ye hear sometime from them? Surely this,
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and as the Prophet saith, Lament. 3.8. When I crie and shout, hee shuts out my praier? What would you haue mee to doe? Shall I still continue praying? I feare mee, the Lord is angrie with mee.
and as the Prophet Says, Lament. 3.8. When I cry and shout, he shuts out my prayer? What would you have me to do? Shall I still continue praying? I Fear me, the Lord is angry with me.
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First, she cried, Haue mercy on me oh Lord, the sonne of Dauid, my daughter is miserably vexed with a Deuill, hee answered not a word, made as though hee heard not.
First, she cried, Have mercy on me o Lord, the son of David, my daughter is miserably vexed with a devil, he answered not a word, made as though he herd not.
Secondly, his Disciples besought him for her, then hee answered (cutting them short) hee was not sent but to the lost sheepe of the house of Israel. Yet shee came againe, worshipped him, and said, Lord helpe me;
Secondly, his Disciples besought him for her, then he answered (cutting them short) he was not sent but to the lost sheep of the house of Israel. Yet she Come again, worshipped him, and said, Lord help me;
and withall remember, if the Lord giue thee grace to perseuere in praier, hee deferring to grant thy request, that is a more excellent gift then the thing thou suest for, and exceeding pleasing to God;
and withal Remember, if the Lord give thee grace to persevere in prayer, he deferring to grant thy request, that is a more excellent gift then the thing thou suest for, and exceeding pleasing to God;
because he seemes not to heare thee for a time, thinke not that the Lord is therefore angry with thee, that is but thine owne weakenesse, still persist in praier,
Because he seems not to hear thee for a time, think not that the Lord is Therefore angry with thee, that is but thine own weakness, still persist in prayer,
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The second thing our Apostle requires in praier, is watchfulnesse, (that is) feruency, that the holy exercise of praier bee performed with earnest intention of heart, minde and body, it is not inough that we pray,
The second thing our Apostle requires in prayer, is watchfulness, (that is) fervency, that the holy exercise of prayer be performed with earnest intention of heart, mind and body, it is not enough that we pray,
or by the Spirit, he addeth, and watching thereunto withall perseuerance and supplication. And 1. Pet. 4.7. saith the Apostle, Bee yee therefore sober, and watching in praier;
or by the Spirit, he adds, and watching thereunto withal perseverance and supplication. And 1. Pet. 4.7. Says the Apostle, be ye Therefore Sobrium, and watching in prayer;
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And indeed, the heart and inward soule is the chiefe seate of feruency in praier, howsoeuer feruency in praier bee for the most part, expressed by outward signes and gestures of the body,
And indeed, the heart and inward soul is the chief seat of fervency in prayer, howsoever fervency in prayer be for the most part, expressed by outward Signs and gestures of the body,
as in case of extreame weakenesse of body, when the body through rage, or extremity of sickenesse is exceedingly weakened, the senses decaied, speach taken away;
as in case of extreme weakness of body, when the body through rage, or extremity of sickness is exceedingly weakened, the Senses decayed, speech taken away;
so that the heart and minde are the chiefe seat of feruency in praier, they especially are to be carried to a quick and ready performance of the duty of praier,
so that the heart and mind Are the chief seat of fervency in prayer, they especially Are to be carried to a quick and ready performance of the duty of prayer,
and to bee watchfull and attentiue in it, yet so, as (out of the case before specified) that feruency be expressed, by outward signes and gestures of the bodie, the exercise of praier must be performed with earnest intention both of soule & body.
and to be watchful and attentive in it, yet so, as (out of the case before specified) that fervency be expressed, by outward Signs and gestures of the body, the exercise of prayer must be performed with earnest intention both of soul & body.
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Heere then I might iustly taxe many Popish praiers, as lip-labour and displeasing to God, as their praier in an vnknowne tongue, their numbring of praiers on their beads vttered without any sincere affection of the heart,
Here then I might justly Tax many Popish Prayers, as lip-labour and displeasing to God, as their prayer in an unknown tongue, their numbering of Prayers on their beads uttered without any sincere affection of the heart,
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What then shall wee say of such, as haue no sooner kneeled downe and lifted vp hands and eies towards heauen (and some doe scarsely so much) but foorthwith, as if they were a sleepe,
What then shall we say of such, as have no sooner kneeled down and lifted up hands and eyes towards heaven (and Some do scarcely so much) but forthwith, as if they were a sleep,
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and making petition to the King of Kings, for things of greatest waight and moment? Doe we thinke to obtaine any mercy or good things at the hands of God by a sluggish and drowsie praier, vttered with yawning, halfe sleeping and halfe waking? No certainely, we shall not,
and making petition to the King of Kings, for things of greatest weight and moment? Do we think to obtain any mercy or good things At the hands of God by a sluggish and drowsy prayer, uttered with yawning, half sleeping and half waking? No Certainly, we shall not,
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So on the other side, cold, sluggish, and drowsie praier, and a praier only of custome and fashion, cannot choose but bee highly displeasing to the Lord,
So on the other side, cold, sluggish, and drowsy prayer, and a prayer only of custom and fashion, cannot choose but be highly displeasing to the Lord,
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so in the holy businesse of praier, vse meanes to keepe thy minde and thy heart waking, that they may be watchfull and earnestly intend that businesse And to that purpose,
so in the holy business of prayer, use means to keep thy mind and thy heart waking, that they may be watchful and earnestly intend that business And to that purpose,
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The Apostle addes (with thank•sgiuing) I spake of the point of thankesgiuing, Cap. 3.17. and therefore will not now stand vpon it, onely note we, that the Apostle would haue praier and thankesgiuing ioined together.
The Apostle adds (with thank•sgiuing) I spoke of the point of thanksgiving, Cap. 3.17. and Therefore will not now stand upon it, only note we, that the Apostle would have prayer and thanksgiving joined together.
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Hee saith not Continue in praier, and watch in the same, and giue thanks, as if they were things to be done at seuerall times, But continue in praier, and watch in the same with thankesgiuing.
He Says not Continue in prayer, and watch in the same, and give thanks, as if they were things to be done At several times, But continue in prayer, and watch in the same with thanksgiving.
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It is a common corruption amongst men, that the feeling of some present euil and affliction it steales from them the remembrance of other mercies and blessings, and it seales vp their mouthes that thy cannot blesse the Lord for them as they ought;
It is a Common corruption among men, that the feeling of Some present evil and affliction it steals from them the remembrance of other Mercies and blessings, and it Seals up their mouths that thy cannot bless the Lord for them as they ought;
let a man haue cause to blesse God for many good things, yet if hee bee crossed in any one thing, that crosse commonly takes away the remembrance of these good things,
let a man have cause to bless God for many good things, yet if he be crossed in any one thing, that cross commonly Takes away the remembrance of these good things,
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and requesteth them together with themselues to remember him and Timothy in their praiers, (praying also for vs) and then he expresseth what hee would haue them to aske of God for them,
and requesteth them together with themselves to Remember him and Timothy in their Prayers, (praying also for us) and then he Expresses what he would have them to ask of God for them,
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namely, the gift of speech and vtterance, vnder a borrowed and metaphoricall speech, in these wordes, (that God may open vnto vs the dore of vtterance) and withall he sets downe for what purpose they would haue that gift of vtterance bestowed on them,
namely, the gift of speech and utterance, under a borrowed and metaphorical speech, in these words, (that God may open unto us the door of utterance) and withal he sets down for what purpose they would have that gift of utterance bestowed on them,
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euen for the publishing and declaration of the Gospell, which (by way of commendation) the Apostle cals the mysterie of Christ (to speak the mysterie of Christ) and he further shewes the excellencie of the Gospell by his sufferings for it, that for the Gospels sake, hee doubted not to expose himselfe to trouble,
even for the publishing and declaration of the Gospel, which (by Way of commendation) the Apostle calls the mystery of christ (to speak the mystery of christ) and he further shows the excellency of the Gospel by his sufferings for it, that for the Gospels sake, he doubted not to expose himself to trouble,
and was in bonds for it, (Wherefore I am also in bondes) and then hee further requires their prayers for himselfe more specially that such a gift of vtterance might bee giuen vnto him as was fit for the publishing of the Gospell, both in regarde of the excellencie thereof,
and was in bonds for it, (Wherefore I am also in bonds) and then he further requires their Prayers for himself more specially that such a gift of utterance might be given unto him as was fit for the publishing of the Gospel, both in regard of the excellency thereof,
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and of the speciall trust of Apostleshippe committed to him verse the fourth, that I may vtter it as it becommeth me to speake, these are the generall thinges contained in these two verses.
and of the special trust of Apostleship committed to him verse the fourth, that I may utter it as it becomes me to speak, these Are the general things contained in these two Verses.
And first the Apostles request made to the Colossians comes to bee considered, hee requesting their prayers for himselfe and Timothie (praying also for vs) there is no hardnesse in the words,
And First the Apostles request made to the colossians comes to be considered, he requesting their Prayers for himself and Timothy (praying also for us) there is no hardness in the words,
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Now then wee are first to marke and consider that our Apostle requesting the prayers of the Colossians for himse•fe and Timothy, did thereby signifie that hee and Timothy stood in n•ede of their prayers,
Now then we Are First to mark and Consider that our Apostle requesting the Prayers of the colossians for himse•fe and Timothy, did thereby signify that he and Timothy stood in n•ede of their Prayers,
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And hence it is that our Apostle not only heere, but in many other places doth request the praiers of others for himselfe, Rom. 15.30. he entreateth the Romans earnestly, euen for the Lord Iesus Christ his sake, and for the loue of the spirit, that they would striue with him, by prayers to God for him, Ephes. 6.19.
And hence it is that our Apostle not only Here, but in many other places does request the Prayers of Others for himself, Rom. 15.30. he entreateth the Roman earnestly, even for the Lord Iesus christ his sake, and for the love of the Spirit, that they would strive with him, by Prayers to God for him, Ephesians 6.19.
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but also for the strongest, and for him in particular, that vtterance might bee giuen vnto him, that he might open his mouth boldly, to publish the secret of the Gospell, 2. Thessal. 3.1.
but also for the Strongest, and for him in particular, that utterance might be given unto him, that he might open his Mouth boldly, to publish the secret of the Gospel, 2. Thessal. 3.1.
Secondly, they are in danger through their owne corruption to swell, and to bee lifted vppe aboue their brethren, in respect of their good giftes receiued,
Secondly, they Are in danger through their own corruption to swell, and to be lifted up above their brothers, in respect of their good Gifts received,
Thirdly, the Diuell is most busie against them that are more emminent then others in grace and sanctification, hee labours by might and maine, to ouerthrow them, knowing well, that the fall of such commonly carries many others with it,
Thirdly, the devil is most busy against them that Are more eminent then Others in grace and sanctification, he labours by might and main, to overthrow them, knowing well, that the fallen of such commonly carries many Others with it,
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and can boldely goe to the throne of grace, and his calling bee to pray for others, (hee beeing a Minister) yet hee must know that himselfe also hath neede of other mens prayers, it is not a matter of complement and forme onely for a Minister,
and can boldly go to the throne of grace, and his calling be to pray for Others, (he being a Minister) yet he must know that himself also hath need of other men's Prayers, it is not a matter of compliment and Form only for a Minister,
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and one that is endued with an excellent gift of prayer, sometimes to recommend himselfe to the prayers of the people, no, no, hee ought to doe it, hee must consider that the force of prayer is not from the dignitie of the persons that make it, but from faith in the promise,
and one that is endued with an excellent gift of prayer, sometime to recommend himself to the Prayers of the people, no, no, he ought to do it, he must Consider that the force of prayer is not from the dignity of the Persons that make it, but from faith in the promise,
yet beeing manie, and ioyning together in the prayer of faith, as one man, their prayers are of great force with the LORD, hee hath made a gracious promise to them, Matthew the eighteenth, nineteenth and twentieth;
yet being many, and joining together in the prayer of faith, as one man, their Prayers Are of great force with the LORD, he hath made a gracious promise to them, Matthew the eighteenth, nineteenth and twentieth;
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If two of you (sayth our Sauiour) shall agree in earth vpon anie thing, whatsoeuer they shall desire, it shall be giuen them of my father which is in heauen.
If two of you (say our Saviour) shall agree in earth upon any thing, whatsoever they shall desire, it shall be given them of my father which is in heaven.
Acts 12. Wee finde that earnest prayer, beeing made by the Church to GOD, for Peter, when hee was imprisoned by Herod, the LORD sent his Angell and deliuered him.
Acts 12. we find that earnest prayer, being made by the Church to GOD, for Peter, when he was imprisoned by Herod, the LORD sent his Angel and Delivered him.
from this and the like places of Scripture, our aduersaries the Papists would gather warrant for their inuocation of Saints departed. And thus they reason.
from this and the like places of Scripture, our Adversaries the Papists would gather warrant for their invocation of Saints departed. And thus they reason.
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and willingnesse to entreat for vs, when they are therunto requested, see I beseech you how shameles these men are, in vnderpropping their bold and vngrounded affections when they can finde noe warrant for them in the booke of God:
and willingness to entreat for us, when they Are thereunto requested, see I beseech you how shameless these men Are, in underpropping their bold and ungrounded affections when they can find no warrant for them in the book of God:
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then (forsooth) they sticke not to say wee need none, and they fly to other shiftes and speculations of their owne, would a man think that a man of learning (as they will be accounted) would euer breath and publish such rotten stuffe? why? themselues make inuocation of Saynts, a part of religious worship,
then (forsooth) they stick not to say we need none, and they fly to other shifts and speculations of their own, would a man think that a man of learning (as they will be accounted) would ever breath and publish such rotten stuff? why? themselves make invocation of Saints, a part of religious worship,
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In the next place, wee are to marke, that our Apostle hauing made knowne to the Colossians, that hee allwaies prayed for them. Chap. 1.3. Heere hee desires them to pray for him, and for Timothie:
In the next place, we Are to mark, that our Apostle having made known to the colossians, that he always prayed for them. Chap. 1.3. Here he Desires them to pray for him, and for Timothy:
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and this is not onelie cleare by the euidence of this text, but also from other places beefore cyted, wherein the Apostle requires to bee helped by the prayers of other Churches.
and this is not only clear by the evidence of this text, but also from other places before cited, wherein the Apostle requires to be helped by the Prayers of other Churches.
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and in that regarde, meete with many sharpe assaultes, and the people are so deeply interessed in them as that their fall is often tymes the ruine of them-selues,
and in that regard, meet with many sharp assaults, and the people Are so deeply interested in them as that their fallen is often times the ruin of themselves,
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and if they bee either blinded or corrupted the citie or castle may easilie bee surprized by the enemie, by these and manie other names of similitude giuen to ministers in Scripture, euerie man may see what cause the people haue to seeke to sustaine and strengthen them by their praiers,
and if they be either blinded or corrupted the City or castle may Easily be surprised by the enemy, by these and many other names of similitude given to Ministers in Scripture, every man may see what cause the people have to seek to sustain and strengthen them by their Prayers,
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Let vs duely consider it, and learne to put this dutie in practise, men sometimes complaine of the defects and wants that are found in those that serue in that waightie calling of the Ministry, but fewe there bee, that seeke supplie to their wants,
Let us duly Consider it, and Learn to put this duty in practice, men sometime complain of the defects and Wants that Are found in those that serve in that weighty calling of the Ministry, but few there be, that seek supply to their Wants,
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and if thou so doe, rest not in seeing and complaining of them, but vse that same meanes which the LORD hath put in thy power for the redresse of them,
and if thou so do, rest not in seeing and complaining of them, but use that same means which the LORD hath put in thy power for the redress of them,
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and not contentious, and his outward carriage giues them contentment, (which indeed are things commendable) and men are to blesse God for these things,
and not contentious, and his outward carriage gives them contentment, (which indeed Are things commendable) and men Are to bless God for these things,
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Haue the Minister in singular loue for his workes sake, and testifie thy loue in praying for him, chiefelie for his workes sake, and for the worde• sake;
Have the Minister in singular love for his works sake, and testify thy love in praying for him, chiefly for his works sake, and for the worde• sake;
The best waie to finde comfort in our friendes is to praie for them, so certainelie the best waie to finde comfort by the Minister, is to praie for him,
The best Way to find Comfort in our Friends is to pray for them, so Certainly the best Way to find Comfort by the Minister, is to pray for him,
and therefore bee carefull to practise this duetie, and praie to the Lord that hee would mo•e and more fit and enable his Minister to the worke of his calling and that hee would giue him strength, courage and power, to stand against men and diuels, that seeke by force and subtiltie, to daunt and discourage him,
and Therefore be careful to practise this duty, and pray to the Lord that he would mo•e and more fit and enable his Minister to the work of his calling and that he would give him strength, courage and power, to stand against men and Devils, that seek by force and subtlety, to daunt and discourage him,
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and whensoeuer thou commest to heare him lift vp thy heart to the Lord for him, that the Lord would so guide his heart and tongue by his Spirit, that he may speake to thy profit and comfort,
and whensoever thou Comest to hear him lift up thy heart to the Lord for him, that the Lord would so guide his heart and tongue by his Spirit, that he may speak to thy profit and Comfort,
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Wicked, prophane, and loose persons, vse it as a common argument, to perswade others to doe that which they request at their hands, that they will pray for them, doe this or that for me (say they) and I will pray for you, being indeed not able to pray for themselues, with comfort for as Salomon saith, Pro. 28.9. He that turneth away his eare from hearing the Lawe, euen his praier shall bee abominable.
Wicked, profane, and lose Persons, use it as a Common argument, to persuade Others to doe that which they request At their hands, that they will pray for them, do this or that for me (say they) and I will pray for you, being indeed not able to pray for themselves, with Comfort for as Solomon Says, Pro 28.9. He that turns away his ear from hearing the Law, even his prayer shall be abominable.
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Hee that is hardned in his sinnes, and willingly, and wittingly, turnes away his eare, from knowing or obeying the will of God, reuealed in his word, he cannot pray for himselfe with comfort, his praier doth incense the Lord to further wrath against himselfe,
He that is hardened in his Sins, and willingly, and wittingly, turns away his ear, from knowing or obeying the will of God, revealed in his word, he cannot pray for himself with Comfort, his prayer does incense the Lord to further wrath against himself,
Come wee to speake of the second generall thing laid downe in this verse (namely) the thing the Apostle did wish the Colossians to aske and craue of the LORD in their praiers for him and Timothy, expressed in these words, That GOD may open vnto vs the dore of vtterance, hee entreateth the Colossians to pray for him and Timothy, and he tels them what hee would haue them to aske of GOD for them (namely) this, That GOD might open vnto them the doore of vtterance.
Come we to speak of the second general thing laid down in this verse (namely) the thing the Apostle did wish the colossians to ask and crave of the LORD in their Prayers for him and Timothy, expressed in these words, That GOD may open unto us the door of utterance, he entreateth the colossians to pray for him and Timothy, and he tells them what he would have them to ask of GOD for them (namely) this, That GOD might open unto them the door of utterance.
That forme and phrase of speech (the dore of vtterance) in this place is a Metaphoricall and borrowed speach vsed by way of similitude, wherein the Apostle compareth the mouth, the instrument of speech,
That Form and phrase of speech (the door of utterance) in this place is a Metaphorical and borrowed speech used by Way of similitude, wherein the Apostle compareth the Mouth, the Instrument of speech,
and spreading of the Gospell is offered vnto me, but heere being put with the addition (of vtterance or speach ) we are to vnderstand by it the mouth, the instrument of speech, which is as the dore or passage of speech,
and spreading of the Gospel is offered unto me, but Here being put with the addition (of utterance or speech) we Are to understand by it the Mouth, the Instrument of speech, which is as the door or passage of speech,
and the opening of that doore, which is onely from the Lord, as the Apostle heere saith, (that God may open unto vs the word of vtterance) doth imply two things.
and the opening of that door, which is only from the Lord, as the Apostle Here Says, (that God may open unto us the word of utterance) does imply two things.
and taken away, a facultie to speake and vtter things without any impediment, and a giuing of liberty of speech and vtterance without any outward let or hinderance.
and taken away, a faculty to speak and utter things without any impediment, and a giving of liberty of speech and utterance without any outward let or hindrance.
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and not able to vtter a word, and that hee would make them as open gates and dores, thorow which speach and vtterance may passe, that our mouthes may be able to speake and vtter foorth things without any naturall impediment,
and not able to utter a word, and that he would make them as open gates and doors, thorough which speech and utterance may pass, that our mouths may be able to speak and utter forth things without any natural impediment,
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That an open doore of vtterance, a mouth able to speake, and vtter foorth the secrets of the Gospell, is most needfull for the Lords Minister, yea it is a thing of absolute necessitie, without which, none can be a good Minister;
That an open door of utterance, a Mouth able to speak, and utter forth the secrets of the Gospel, is most needful for the lords Minister, yea it is a thing of absolute necessity, without which, none can be a good Minister;
and if that reason were then good, as doubtlesse it was, then must it needes bee now much more a good reason, to proue that the lips of the Minister of the Gospell ought to preserue knowledge,
and if that reason were then good, as doubtless it was, then must it needs be now much more a good reason, to prove that the lips of the Minister of the Gospel ought to preserve knowledge,
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because he is the Ambassador of Christ, 2 Cor. 5 20. And being the Ambassador of the Lord to his people, it followeth necessarily that he must be able and apt to deliuer his ambassage vnto them.
Because he is the Ambassador of christ, 2 Cor. 5 20. And being the Ambassador of the Lord to his people, it follows necessarily that he must be able and apt to deliver his ambassage unto them.
and to confirme the same, as the Apostle speakes plainely, Verse 14. How shall they heare without a Preacher, without one to open and to vtter forth to them the doctrine of the Gospell.
and to confirm the same, as the Apostle speaks plainly, Verse 14. How shall they hear without a Preacher, without one to open and to utter forth to them the Doctrine of the Gospel.
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And hence it is, that the Apostle in the description of one that is to be chosen to that great office of the Ministrie, requireth chiefly, that he be apt to teach, 1 Tim. 3.2.
And hence it is, that the Apostle in the description of one that is to be chosen to that great office of the Ministry, requires chiefly, that he be apt to teach, 1 Tim. 3.2.
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and haue no manner of abilitie to vtter foorth the secrets of the Gospell? Admitte they haue all the vertues and good properties that can commend a man in the world besides,
and have no manner of ability to utter forth the secrets of the Gospel? Admit they have all the Virtues and good properties that can commend a man in the world beside,
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yet many such haue crept into that calcalling, and still lurke in the Church, and it being a matter of such great and absolute necessitie to vtter foorth the secrets of the Gospell.
yet many such have crept into that calcalling, and still lurk in the Church, and it being a matter of such great and absolute necessity to utter forth the secrets of the Gospel.
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Wee for our parts, are to blesse God for his mercy towards any people, where we see a Minister set ouer them that hath knowledge and a competent gift of vtterance fit for the publishing of the Gospel,
we for our parts, Are to bless God for his mercy towards any people, where we see a Minister Set over them that hath knowledge and a competent gift of utterance fit for the publishing of the Gospel,
and conscience to vse it, the Lord hath visited that people with a speciall fauour. And we are to pitty that people to whom the Lord hath denied that mercy,
and conscience to use it, the Lord hath visited that people with a special favour. And we Are to pity that people to whom the Lord hath denied that mercy,
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and slow of tongue, the Lord said vnto him, who hath giuen the mouth? As hee had said, dost thou not consider, that I onely giue ability and power to speake, to whom I will,
and slow of tongue, the Lord said unto him, who hath given the Mouth? As he had said, dost thou not Consider, that I only give ability and power to speak, to whom I will,
and will teach thee what thou shalt say. Psalm. 51.14. Dauid intreating the Lord to deliuer him from bloud, hee promiseth that his tongue should sing ioifully of his righteousnesse.
and will teach thee what thou shalt say. Psalm. 51.14. David entreating the Lord to deliver him from blood, he promises that his tongue should sing joyfully of his righteousness.
yet not a liberty in the will it selfe, but by the continuall assisting grace of God, the will truely changed and renued, hath freedome to will that which is good,
yet not a liberty in the will it self, but by the continual assisting grace of God, the will truly changed and renewed, hath freedom to will that which is good,
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Now is it so, that God onely doth open the dore of vtterance ▪ and that a man hauing neuer so much knowledge cannot vtter it vnlesse God open his mouth.
Now is it so, that God only does open the door of utterance ▪ and that a man having never so much knowledge cannot utter it unless God open his Mouth.
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nor euer cald on to that office should be able to vtter them? How can one that comes from a manuary trade to Preach (as it is sometimes among Brownists.) How (I pray you) can such a man thinke, that hee shall bee able to vtter holy things,
nor ever called on to that office should be able to utter them? How can one that comes from a manuary trade to Preach (as it is sometime among Brownists.) How (I pray you) can such a man think, that he shall be able to utter holy things,
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because hee cannot ordinarily haue that abilitie, and those gifts that are necessarie for the furnishing of an ordinarie Minister of the Gospell, he being brought vp to a Mechanicall trade,
Because he cannot ordinarily have that ability, and those Gifts that Are necessary for the furnishing of an ordinary Minister of the Gospel, he being brought up to a Mechanical trade,
The Lord (if he please) can giue gifts extraordinarily, but (as one saith well) at the first comming of the Gospell, the Lord did stirre vp simple men extraordinarily,
The Lord (if he please) can give Gifts extraordinarily, but (as one Says well) At the First coming of the Gospel, the Lord did stir up simple men extraordinarily,
and therefore such a man as comes suddenly from a manuary trade to preach the word, cannot looke that the LORD should open to him the doore of vtterance to publish the secrets of the Gospell.
and Therefore such a man as comes suddenly from a manuary trade to preach the word, cannot look that the LORD should open to him the door of utterance to publish the secrets of the Gospel.
No, no, a Minister of the Gospell, lawfully called, and fitted for that office, must craue it at the Lords hands, that hee may bee able to vtter the secrets of the Gospell.
No, no, a Minister of the Gospel, lawfully called, and fitted for that office, must crave it At the lords hands, that he may be able to utter the secrets of the Gospel.
and those by long meditation orderly disposed, yet the vttermost of his minde is, as God shall open his mouth, he cannot vtter aright any part of that matter he hath thought on,
and those by long meditation orderly disposed, yet the uttermost of his mind is, as God shall open his Mouth, he cannot utter aright any part of that matter he hath Thought on,
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Againe, is it so, that God onely doth open the dore of vtterance, and he onely giues ability and liberty of speach to his Ministers? Then wee may easily conceiue, where wee are to seeke and sue for abilitie and libertie of speech, to the Ministers of the Gospell,
Again, is it so, that God only does open the door of utterance, and he only gives ability and liberty of speech to his Ministers? Then we may Easily conceive, where we Are to seek and sue for ability and liberty of speech, to the Ministers of the Gospel,
and the danger of them, and thou hast not a dore of vterance, thou wilt not suffer the word to enter into thine heart and to worke in thee a reformation,
and the danger of them, and thou hast not a door of vterance, thou wilt not suffer the word to enter into thine heart and to work in thee a Reformation,
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let vs heartily and earnestly, sue for it at the Lords handes, let vs take heede, wee prouoke him not by our sinnes to take away these thinges from them:
let us heartily and earnestly, sue for it At the lords hands, let us take heed, we provoke him not by our Sins to take away these things from them:
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hee had abillitie, and some libertie to vtter the secrets of the Gospell, though he was a prisoner, as appeares Act. 28.31. and yet heere he desires the Colossians to pray, that God would open vnto him the dore of vtterance: hence we may gather.
he had ability, and Some liberty to utter the secrets of the Gospel, though he was a prisoner, as appears Act. 28.31. and yet Here he Desires the colossians to pray, that God would open unto him the door of utterance: hence we may gather.
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That a man that hath the gift of vtterance ought, not withstanding, to pray, and to desire others to pray for the continuance and increase of that gift, that the LORD would continnue it to him and more and more increase it.
That a man that hath the gift of utterance ought, not withstanding, to pray, and to desire Others to pray for the Continuance and increase of that gift, that the LORD would continnue it to him and more and more increase it.
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yet hee must still craue strength and assistance from the Lord, that the LORD would blesse his strength and giue him the right vse of it, and continue it to him.
yet he must still crave strength and assistance from the Lord, that the LORD would bless his strength and give him the right use of it, and continue it to him.
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They rush vpon the workes of their callings presuming on their owne strength, the Lord therefore doth sometimes blow vpon their strength and suddenly turnes it to weakenesse.
They rush upon the works of their callings presuming on their own strength, the Lord Therefore does sometime blow upon their strength and suddenly turns it to weakness.
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Hauing now handled the matter which the Apostle intreated the Colossians to pray for, in the behalfe of himselfe and Timothy, come wee to the end and purpose for which hee desired that ability and liberty might be giuen them in these words (to speake the myst ry of Christ) the Apostle desired that the dore of vtterance might be opened to him and Timothy, for the publishing and preaching of the Gospell, the excellency whereof hee sets out by two arguments.
Having now handled the matter which the Apostle entreated the colossians to pray for, in the behalf of himself and Timothy, come we to the end and purpose for which he desired that ability and liberty might be given them in these words (to speak the mist Rye of christ) the Apostle desired that the door of utterance might be opened to him and Timothy, for the publishing and preaching of the Gospel, the excellency whereof he sets out by two Arguments.
yea and life too, if the professors of it be thereunto called, and the Apostle saith that hee for the professing and preaching of the Gospell, doubted not to expose himselfe to trouble,
yea and life too, if the professors of it be thereunto called, and the Apostle Says that he for the professing and preaching of the Gospel, doubted not to expose himself to trouble,
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and to bee bound with chaines as an euill doer, and so by his owne suffring for it, he proues the excellency of it, in these words (wherefore I am also in bonds.)
and to be bound with chains as an evil doer, and so by his own suffering for it, he Proves the excellency of it, in these words (Wherefore I am also in bonds.)
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and hee is the very substance of the Gospell, the Gospell containing in it the doctrine of Christ his incarnation and offices, his humiliation, his exa•tation, his humanity, his diuinity, his office of mediation, and all things concerning the life and death of Christ. And againe:
and he is the very substance of the Gospel, the Gospel containing in it the Doctrine of christ his incarnation and Offices, his humiliation, his exa•tation, his humanity, his divinity, his office of mediation, and all things Concerning the life and death of christ. And again:
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and withall, such an hidden thing, as the vnderstanding and knowledge of it cannot be attained by anie wit of man, no nor of Angels, who are therefore said to stoope downe to look into the maruellous work of redemption,
and withal, such an hidden thing, as the understanding and knowledge of it cannot be attained by any wit of man, no nor of Angels, who Are Therefore said to stoop down to look into the marvelous work of redemption,
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In the first place obserue we heere that our Apostle desired abilitie and libertie of vtterance to bee giuen to him and Timethie, for this end and purpose, that they might publish and declare,
In the First place observe we Here that our Apostle desired ability and liberty of utterance to be given to him and Timethie, for this end and purpose, that they might publish and declare,
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and by speaking make knowen the doctrine of the Gospell, they desired not that gift for their owne praise, that they might seeme learned, (for without the gift of vtterance, a mans learning lies hid as a Iewell in a darke place) or for their owne profitte, that they might bee more liberally rewarded by the Church,
and by speaking make known the Doctrine of the Gospel, they desired not that gift for their own praise, that they might seem learned, (for without the gift of utterance, a men learning lies hid as a Jewel in a dark place) or for their own profit, that they might be more liberally rewarded by the Church,
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but that they might by speech vtter foorth, and declare the secrets of the Gospell, heere then iust occasion is giuen to shew that the gift of vtterance bestowed on a Minister of the Gospell both ought to bee vsed,
but that they might by speech utter forth, and declare the secrets of the Gospel, Here then just occasion is given to show that the gift of utterance bestowed on a Minister of the Gospel both ought to be used,
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We may easily see, that spaeking or preaching of the word by the tongue of man, iustified and prooued to vs, Verbum vocale, (as it is called) a publishing, a making knowen of the doctrine of the word by the voyce of man, is warranted, it is a thing that may and ought to bee vsed,
We may Easily see, that spaeking or preaching of the word by the tongue of man, justified and proved to us, Verbum vocal, (as it is called) a publishing, a making known of the Doctrine of the word by the voice of man, is warranted, it is a thing that may and ought to be used,
but to euery one that beleeueth, so doth the Apostle limit that power, and how is faith wrought by the bare letter and sentence of the Gospell, recorded in the written word? no,
but to every one that Believeth, so does the Apostle limit that power, and how is faith wrought by the bore Letter and sentence of the Gospel, recorded in the written word? no,
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and saluation, are indefinitely propounded in the written word, whosoeuer beleeues in the sonne of God shall bee saued, &c. and they are aboue the reach of naturall vnderstanding, such as naturall reason cannot comprehend,
and salvation, Are indefinitely propounded in the written word, whosoever believes in the son of God shall be saved, etc. and they Are above the reach of natural understanding, such as natural reason cannot comprehend,
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First this crosseth the foolish conceit of the Anabaptists and familists who hould that the publique ministerie and teaching of the worde by the voice and speech of man is needelesse, they alleadge for defence of their opinion that of Iere. 31.34.
First this Crosseth the foolish conceit of the Anabaptists and familists who hold that the public Ministry and teaching of the word by the voice and speech of man is needless, they allege for defence of their opinion that of Jeremiah 31.34.
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where the Prophet foretels that in the time of the Gospell, vnder the new Testament, men should no more teach euery man his neighbour and euery man his brother, saying, know the Lord,
where the Prophet foretells that in the time of the Gospel, under the new Testament, men should no more teach every man his neighbour and every man his brother, saying, know the Lord,
Oh but saith the Familist, if that be the meaning of the Prophet, then saint Iohn 1. Ioh. 2.27. hath shewed it to bee needlesse to be taught by the voyce of man.
O but Says the Familist, if that be the meaning of the Prophet, then saint John 1. John 2.27. hath showed it to be needless to be taught by the voice of man.
Againe, the meaning of Saint Iohn is, that the elect hauing receiued the spirit need not that any man shold teach them to discerne truth taught, from errour and deceit,
Again, the meaning of Saint John is, that the elect having received the Spirit need not that any man should teach them to discern truth taught, from error and deceit,
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and so (notwithstanding these exceptions bee made) it remaineth a trueth, that it is very needfull that the doctrine of the written word of God be made knowen by the speech of man called to speake,
and so (notwithstanding these exceptions be made) it remains a truth, that it is very needful that the Doctrine of the written word of God be made known by the speech of man called to speak,
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and learne thou to account it as the ordinance of God to that purpose, and if thou know not GOD as hee hath made himselfe known in his Worde, thou knowest him not to thy comfort.
and Learn thou to account it as the Ordinance of God to that purpose, and if thou know not GOD as he hath made himself known in his Word, thou Knowest him not to thy Comfort.
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Now this is a thing wherof the Ministers of the word, haue iust cause to complaine in this decrepit and wicked age of the world, some thinke they know as much as hee that speakes can tell them,
Now this is a thing whereof the Ministers of the word, have just cause to complain in this decrepit and wicked age of the world, Some think they know as much as he that speaks can tell them,
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and men now (for the most part) if they come to heare the worde preached, make small reckoning of the doctrine of the worde, made knowen to them by the speech of man called to that office, especially of the doctrine of the Law,
and men now (for the most part) if they come to hear the word preached, make small reckoning of the Doctrine of the word, made known to them by the speech of man called to that office, especially of the Doctrine of the Law,
Now then seeing the speaking of the word is so lightly regarded, and vocall speaking doth so little good, wee may iustly looke, that the Lord should cause that to cease,
Now then seeing the speaking of the word is so lightly regarded, and vocal speaking does so little good, we may justly look, that the Lord should cause that to cease,
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and now come amongst vs with reall sermons, euen his plagues and iudgements, the heauens seeme to threaten iudgement that they shall bee as brasse, and the earth as iron.
and now come among us with real Sermons, even his plagues and Judgments, the heavens seem to threaten judgement that they shall be as brass, and the earth as iron.
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Let vs therefore be warned in time, whilest the word is yet sounding in our eares, by the voice of man, to make more account of it, let vs esteeme and reuerence the speaking of the word by the ministrie of man,
Let us Therefore be warned in time, whilst the word is yet sounding in our ears, by the voice of man, to make more account of it, let us esteem and Reverence the speaking of the word by the Ministry of man,
as the ordinance of God, and make conscience of yeelding obedience vnto it, least the Lord seeing our light regard of that soft and familiar voice of man, hee take that from vs,
as the Ordinance of God, and make conscience of yielding Obedience unto it, lest the Lord seeing our Light regard of that soft and familiar voice of man, he take that from us,
and send out his fearefull thundering voyce of iudgement, that seeing wee refuse to yeelde our selues flexible to the one, wee may bee broken and crushed,
and send out his fearful thundering voice of judgement, that seeing we refuse to yield our selves flexible to the one, we may be broken and crushed,
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In the next place, let it bee obserued that the doctrine of the Gospell containing the doctrine of Christ his incarnation and offices, his life and death, is heere called the ministrie of Christ, a doctrine deepe and secret, farre aboue the reach of mans witte and vnderstanding, the consideration of this doth offer vnto vs this conclusion.
In the next place, let it be observed that the Doctrine of the Gospel containing the Doctrine of christ his incarnation and Offices, his life and death, is Here called the Ministry of christ, a Doctrine deep and secret, Far above the reach of men wit and understanding, the consideration of this does offer unto us this conclusion.
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without controuersie, the doctrine of godlinesse, that is, the Gospell containing matter of Christ his person and offices, that doctrine is not onely a mysterie,
without controversy, the Doctrine of godliness, that is, the Gospel containing matter of christ his person and Offices, that Doctrine is not only a mystery,
but a great mysterie, and an exceeding profoundnesse and depth, and that without all question or controuersie, the word signifieth by all mens confession, that is an axiome or trueth, held and confessed of all, that the doctrine touching Christ his person and offices, is not easily conceiued, no not by the best naturall wits, it were easie to giue instance in particulars, 1. Corinth. 1.23. Wee preach Christ crucified, to the Iewes a stumbling blocke, and vnto the Grecians foolishnesse (saith the Apostle) Act. 17.15.
but a great mystery, and an exceeding profoundness and depth, and that without all question or controversy, the word signifies by all men's Confessi, that is an axiom or truth, held and confessed of all, that the Doctrine touching christ his person and Offices, is not Easily conceived, no not by the best natural wits, it were easy to give instance in particulars, 1. Corinth. 1.23. we preach christ Crucified, to the Iewes a stumbling block, and unto the Greeks foolishness (Says the Apostle) Act. 17.15.
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and therefore it is a meere slander cast vpon vs by the Papists that wee teach an easie way to saluation, rather (indeed) they teach an easie way to saluation by implicite faith.
and Therefore it is a mere slander cast upon us by the Papists that we teach an easy Way to salvation, rather (indeed) they teach an easy Way to salvation by implicit faith.
But let vs further thinke on the doctrine deliuered to this purpose, is it so, that it is no easie matter to know and beleeue the doctrine of Christ because there is no seed of it in nature?
But let us further think on the Doctrine Delivered to this purpose, is it so, that it is no easy matter to know and believe the Doctrine of christ Because there is no seed of it in nature?
Then deceiue not thy selfe, thinke not that thou dost truely beleeue in Christ to thy comfort, when thou hast onely such a faith as may be easily had, a faith conceiued without any hardnes, a faith conceiued only by tradition which (indeed) is the faith of the greatest number in the world, they hauing beene borne and bred,
Then deceive not thy self, think not that thou dost truly believe in christ to thy Comfort, when thou hast only such a faith as may be Easily had, a faith conceived without any hardness, a faith conceived only by tradition which (indeed) is the faith of the greatest number in the world, they having been born and bred,
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and brought vp in the bosome of the Church, and hauing heard it deliuered in the Church, that Iesus Christ came into the world, tooke our nature vpon him,
and brought up in the bosom of the Church, and having herd it Delivered in the Church, that Iesus christ Come into the world, took our nature upon him,
If thou neuer yet felt the mighty and powerfull word of God, or the working of his mightie power as the Apostle speakes Ephesians 1.19. Working in thee vnderstanding and faith in the Gospell, and in the doctrine of Christ, certainely thou hast no true faith but a fancy.
If thou never yet felt the mighty and powerful word of God, or the working of his mighty power as the Apostle speaks Ephesians 1.19. Working in thee understanding and faith in the Gospel, and in the Doctrine of christ, Certainly thou hast no true faith but a fancy.
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and striuing against naturall vnbeliefe, and knowe for a truth, that thou dost neuer beleeue the Gospell to thy comfort, till thou canst say, with a true feeling of thine owne weakenenesse,
and striving against natural unbelief, and know for a truth, that thou dost never believe the Gospel to thy Comfort, till thou Canst say, with a true feeling of thine own weakenenesse,
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A faith easily conceiued without feeling any hardnesse and struggling against vnbeleefe, is but a loose imagination, in time of triall, either temptation,
A faith Easily conceived without feeling any hardness and struggling against unbelief, is but a lose imagination, in time of trial, either temptation,
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Therefore deceiue not thy selfe, neuer rest till thou finde in thee a faith conceiued, by the vse of the meanes, hearing of the word preached, meditation, praier,
Therefore deceive not thy self, never rest till thou find in thee a faith conceived, by the use of the means, hearing of the word preached, meditation, prayer,
Euen from hence, these things are deepe mysteries, the true knowledge of them cannot bee reached by the best wit in the world, it is onely the Spirit of God, that must open, and reueale them;
Eve from hence, these things Are deep Mysteres, the true knowledge of them cannot be reached by the best wit in the world, it is only the Spirit of God, that must open, and reveal them;
Come we to the matter of doctrine offered from the second argument, heere setting out the excellency of the Gospell (namely) the Apostles suffering for it, expressed in the last wordes of this verse (wherefore or for which I am also in bonds.)
Come we to the matter of Doctrine offered from the second argument, Here setting out the excellency of the Gospel (namely) the Apostles suffering for it, expressed in the last words of this verse (Wherefore or for which I am also in bonds.)
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That the sufferings of such as professe the Gospell, bee they Ministers, or others, the afflictions that are throwne vpon true professors of the Gospell,
That the sufferings of such as profess the Gospel, be they Ministers, or Others, the afflictions that Are thrown upon true professors of the Gospel,
as that they much cleere, and strongly prooue the excellency of the same, euen through the sufferings of the true professors of the Gospell, doth the excellency of the same appeare,
as that they much clear, and strongly prove the excellency of the same, even through the sufferings of the true professors of the Gospel, does the excellency of the same appear,
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Were it not so, were not the Gospell full of power to vphold the professors of it in the time of their sufferings, doubtlesse they would not suffer for it, with such boldnesse, confidence,
Were it not so, were not the Gospel full of power to uphold the professors of it in the time of their sufferings, doubtless they would not suffer for it, with such boldness, confidence,
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and were there not a glorie in the Gospell to ouershaddowe the shame of it, and were not men well assured of the excellency of the doctrine of the Gospell, for which they suffer;
and were there not a glory in the Gospel to ouershaddowe the shame of it, and were not men well assured of the excellency of the Doctrine of the Gospel, for which they suffer;
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without question, they would neuer so cheerefully, and with reioicing (as they doe) endure for it the extreamest torments that their persecutors can deuise to lay vpon them,
without question, they would never so cheerfully, and with rejoicing (as they do) endure for it the Extremest torments that their persecutors can devise to lay upon them,
That the things hee suffered for the Gospell, his afflictions, his bonds, had turned rather to the confirmation and aduancement of the Gospell, then otherwise.
That the things he suffered for the Gospel, his afflictions, his bonds, had turned rather to the confirmation and advancement of the Gospel, then otherwise.
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how that which the Deuill thinke• will be a meanes to disgrace the Gospell, and the profession of it, the Lord turnes to a meanes to bring glorie to it.
how that which the devil thinke• will be a means to disgrace the Gospel, and the profession of it, the Lord turns to a means to bring glory to it.
but altogether in vaine, the more they labour by afflicting the professors of the Gospel, to disgrace the Gospell and the profession of it, the more doe they cleare the excellency and glory, both of the Gospell,
but altogether in vain, the more they labour by afflicting the professors of the Gospel, to disgrace the Gospel and the profession of it, the more do they clear the excellency and glory, both of the Gospel,
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and of the true profession of it, and such as haue their eies opened by the Spirit of God, are able euen through the afflictions of the professors of the Gospell, to see and discerne that excellencie and glory;
and of the true profession of it, and such as have their eyes opened by the Spirit of God, Are able even through the afflictions of the professors of the Gospel, to see and discern that excellency and glory;
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and contemptible, and why so? Because as it is Act. 28.22. that waies euerie where spoken against, because it lies vnder many nicknames, and reproachfull tearmes,
and contemptible, and why so? Because as it is Act. 28.22. that ways every where spoken against, Because it lies under many nicknames, and reproachful terms,
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and bright shining glory of that holy profession, and thou dost not looke on the true profession of the Gosspell with a right eie, with an eie opened and cleared by the Spirit of God, till thou see the beauty and glory of it, lying vnder many and great afflctions and sufferings, the more the world seekes to disgrace the Gospell,
and bright shining glory of that holy profession, and thou dost not look on the true profession of the Gospel with a right eye, with an eye opened and cleared by the Spirit of God, till thou see the beauty and glory of it, lying under many and great afflictions and sufferings, the more the world seeks to disgrace the Gospel,
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then to one that is carnall, and therefore if thou wouldest find the comfort that belongs to a true professor of the Gospell, neuer rest till thou be able to see,
then to one that is carnal, and Therefore if thou Wouldst find the Comfort that belongs to a true professor of the Gospel, never rest till thou be able to see,
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but as the Apostle said of some in his time, Phil. 1.14 more emboldned and heartned to go on in a constant profession of the Gospell, by the sufferings of others for the same.
but as the Apostle said of Some in his time, Philip 1.14 more emboldened and heartened to go on in a constant profession of the Gospel, by the sufferings of Others for the same.
In the next place obserue wee that the Apostle making mention of his sufferings, and in particular, of his imprisonment, hee specifieth the cause of it, he tels the Colossians, hee was in prison and bonds,
In the next place observe we that the Apostle making mention of his sufferings, and in particular, of his imprisonment, he specifieth the cause of it, he tells the colossians, he was in prison and bonds,
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and that not for any misdemeanor, for any crime committed, by him deseruing bonds, but for the heauenly doctrine of the Gospell, that his professing and preaching the Gospell, was the cause wherefore he was imprisoned,
and that not for any misdemeanour, for any crime committed, by him deserving bonds, but for the heavenly Doctrine of the Gospel, that his professing and preaching the Gospel, was the cause Wherefore he was imprisoned,
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That of the same kinde of calamities, and sufferings •ha• befall the godly, and the vngodly, of the same kinde of suffering, that befall the children of God, and the wicked.
That of the same kind of calamities, and sufferings •ha• befall the godly, and the ungodly, of the same kind of suffering, that befall the children of God, and the wicked.
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Ioseph he was put in prison at the false and slanderous accusation of his mistresse, indeede the true cause was his refusall to commit folly with her, and to sinne against God.
Ioseph he was put in prison At the false and slanderous accusation of his mistress, indeed the true cause was his refusal to commit folly with her, and to sin against God.
This then is manifest that howsoeuer the godly and wicked bee vnder the same troubles, the same pressures, and vexations, the godly are imprisoned and so are the wicked,
This then is manifest that howsoever the godly and wicked bee under the same Troubles, the same pressures, and vexations, the godly Are imprisoned and so Are the wicked,
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yet not for the same cause, the godly they suffer vniustly, and for a good cause, the wicked they suffer iustlie, and for their euill doing. And this serueth.
yet not for the same cause, the godly they suffer unjustly, and for a good cause, the wicked they suffer justly, and for their evil doing. And this serveth.
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The Papists, they canonize some for Saints, and register them for Martyrs, who haue suffered death for no lesse then monstrous treason against their Prince.
The Papists, they canonise Some for Saints, and register them for Martyrs, who have suffered death for no less then monstrous treason against their Prince.
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Surely no, we tell them they must proue they suffer for conscience rightly informed, and for Orthodoxall sound and true religion, else can they not challenge the name of holy men and Martyrs.
Surely no, we tell them they must prove they suffer for conscience rightly informed, and for orthodoxal found and true Religion, Else can they not challenge the name of holy men and Martyrs.
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But for the vse of this point to our selues, is it so that howsoeuer the godly and the wicked, both lye vnder the same trouble, and the same suffering; yet if for different causes:
But for the use of this point to our selves, is it so that howsoever the godly and the wicked, both lie under the same trouble, and the same suffering; yet if for different Causes:
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Surely, then it must needs bee weake and rash judgement, by and by to censure and condemne them for troublesome persons that suffer, neuer examining the cause for which they suffer:
Surely, then it must needs be weak and rash judgement, by and by to censure and condemn them for troublesome Persons that suffer, never examining the cause for which they suffer:
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if vnjustly, or for a good cause, with meekenes, and patience, possesse thy soule, and rejoyce, in that thou art partaker of Christ his sufferinges. 1. Peter. 4.13.
if unjustly, or for a good cause, with meekness, and patience, possess thy soul, and rejoice, in that thou art partaker of christ his sufferings. 1. Peter. 4.13.
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Now then is this a truth? ought true professours of the Gospell to be ready to lay downe their liues for the truth of the Gospell, oh then how farre short are many in the world from such preparation? how know you that may some say? surely it is easily knowen,
Now then is this a truth? ought true professors of the Gospel to be ready to lay down their lives for the truth of the Gospel, o then how Far short Are many in the world from such preparation? how know you that may Some say? surely it is Easily known,
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if the Gospell haue not beene powerfull in thee, and wrought in thee a deniall of vngodlinesse and worldly lusts, certainely thou art not prepared to lay downe thy life for it,
if the Gospel have not been powerful in thee, and wrought in thee a denial of ungodliness and worldly Lustiest, Certainly thou art not prepared to lay down thy life for it,
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and if the time of triall come vppon thee, thou shalt be able (thorow Gods grace assisting thee) to seale thy profession of the Gospell with thy dearest bloud.
and if the time of trial come upon thee, thou shalt be able (thorough God's grace assisting thee) to seal thy profession of the Gospel with thy dearest blood.
In this verse the Apostle requires the praiers of the Colossians for himselfe, more particularly, that they would lift vp their prayers to God for him more specially, that he being now in prison,
In this verse the Apostle requires the Prayers of the colossians for himself, more particularly, that they would lift up their Prayers to God for him more specially, that he being now in prison,
and suffering for the Gospell, might with boldnesse, and all corrupt feare set apart, be able to vtter forth the secrets of the Gospell (that I may vtter) and withall, he sets downe in what manner he desired that he might vtter it,
and suffering for the Gospel, might with boldness, and all corrupt Fear Set apart, be able to utter forth the secrets of the Gospel (that I may utter) and withal, he sets down in what manner he desired that he might utter it,
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That I may vtter it the word (it) hath relation to that which went before (namely) the mystery of the doctrine of the Gospell, and the word heere rendred (vtter) signifies to manifest,
That I may utter it the word (it) hath Relation to that which went before (namely) the mystery of the Doctrine of the Gospel, and the word Here rendered (utter) signifies to manifest,
and to make plaine, and cleare, that I may discouer and lay open the secrets of it, that I may make manifest, plaine and cleere, that deepe and hidden doctrine of the Gospell as it becommeth me to speake,
and to make plain, and clear, that I may discover and lay open the secrets of it, that I may make manifest, plain and clear, that deep and hidden Doctrine of the Gospel as it becomes me to speak,
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as if the Apostles meaning were that I may vtter the doctrine of the Gospell, because I ought to speake it, and because I am bound by necessitie of dutie:
as if the Apostles meaning were that I may utter the Doctrine of the Gospel, Because I ought to speak it, and Because I am bound by necessity of duty:
and this Decorum and manner of speaking must bee vnderstood as hauing a double relation, both to the excellency of the doctrine of the Gospell it selfe,
and this Decorum and manner of speaking must be understood as having a double Relation, both to the excellency of the Doctrine of the Gospel it self,
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I entreat you to pray for mee more specially beeing a prisoner, that I may bee able by speech to manifest and make plaine that deepe and hidden doctrine of the Gospell, in such manner of speaking,
I entreat you to pray for me more specially being a prisoner, that I may be able by speech to manifest and make plain that deep and hidden Doctrine of the Gospel, in such manner of speaking,
Now here it is not to be passed by without obseruation, that the Apostle entreated the praiers of the Colossians for himselfe more speciallie, that hee being now in trouble for the Gospell, in prison and in bonds,
Now Here it is not to be passed by without observation, that the Apostle entreated the Prayers of the colossians for himself more specially, that he being now in trouble for the Gospel, in prison and in bonds,
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for the preaching of it, they would he mindfull of him, and recommend him to God in their praiers, especially and aboue others, that now in time of his triall hee might bee strengthened,
for the preaching of it, they would he mindful of him, and recommend him to God in their Prayers, especially and above Others, that now in time of his trial he might be strengthened,
we are to remember them in our prayers especially, yea as the Apostle saith, Rom. 15.30. to striue and to be most ea•nest and instant in prayer to God for them:
we Are to Remember them in our Prayers especially, yea as the Apostle Says, Rom. 15.30. to strive and to be most ea•nest and instant in prayer to God for them:
as they may be able both to speake, doe, and suffer, in such sort as God may be gloryfied, the truth of the Gospel maintained without impeachment, and their owne soules comforted:
as they may be able both to speak, do, and suffer, in such sort as God may be glorified, the truth of the Gospel maintained without impeachment, and their own Souls comforted:
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but let it suffice to haue poynted at these things offered to vs from the circumstance of the person of the Apostle, his & condition at that time being a prisoner.
but let it suffice to have pointed At these things offered to us from the circumstance of the person of the Apostle, his & condition At that time being a prisoner.
Now touching the matter of this verse, we are in the next place to marke, that the Apostle doth heere desire to bee helped by the prayers of the Colossians, that they would pray for him in particular, that he might vtter foorth and make manifest the mystery of Christ.
Now touching the matter of this verse, we Are in the next place to mark, that the Apostle does Here desire to be helped by the Prayers of the colossians, that they would pray for him in particular, that he might utter forth and make manifest the mystery of christ.
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He heere changeth the terme, in the verse before hee vsed the word (speake) but heere he saith, that I may vtter it, that I may manifest and make plaine.
He Here changes the term, in the verse before he used the word (speak) but Here he Says, that I may utter it, that I may manifest and make plain.
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That the speaking of the mystery of Christ, the preaching of the Gospell, ought to bee a manifestation of the secrets of it, the Minister in preaching of the Gospell, must manifest & make plaine the doctrin of it,
That the speaking of the mystery of christ, the preaching of the Gospel, ought to be a manifestation of the secrets of it, the Minister in preaching of the Gospel, must manifest & make plain the Doctrine of it,
as the meanest capacitie may bee able to conceiue and to vnderstand it, and as if Iesus Christ crucified, were pictured and painted out before the eies of men,
as the Meanest capacity may be able to conceive and to understand it, and as if Iesus christ Crucified, were pictured and painted out before the eyes of men,
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and intermingling of Latine and Greeke with Eng•ish, before hearers that are vnlearned, and howsoeuer some in way of defence of it, say, that kind of preaching is learned, indeed and truth, there is no such matter, only that teacher shewes learning, that shewes men Christ, he is the learned preacher that is able rightly to vnfolde the mysterie of Christ,
and intermingling of Latin and Greek with Eng•ish, before hearers that Are unlearned, and howsoever Some in Way of defence of it, say, that kind of preaching is learned, indeed and truth, there is no such matter, only that teacher shows learning, that shows men christ, he is the learned preacher that is able rightly to unfold the mystery of christ,
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and no iust excption to say, it is deliuered in plaine, easie and familiar termes, and yet manie there be in the world that haue no great liking of the truth of the doctrine del•uered,
and no just excption to say, it is Delivered in plain, easy and familiar terms, and yet many there be in the world that have no great liking of the truth of the Doctrine del•uered,
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for thou exceptest against that which may bee most for thy good, and likest that which many times turnes to thy hurt, the Lord (iustly punishing the vanity of thy mind,
for thou exceptest against that which may be most for thy good, and likest that which many times turns to thy hurt, the Lord (justly punishing the vanity of thy mind,
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& the pride of thine hart) suffers thee to sucke in poison and dangerous errours, lying hid vnder lofty and goodly words, which thou vnderstandest not,
& the pride of thine heart) suffers thee to suck in poison and dangerous errors, lying hid under lofty and goodly words, which thou Understandest not,
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as euen therfore blesse God for his mercy, that vouchsafes to discouer to thee the truth of his word so familiarly remembring that speech of the Apostle, 1. Cor. 14.22.
as even Therefore bless God for his mercy, that vouchsafes to discover to thee the truth of his word so familiarly remembering that speech of the Apostle, 1. Cor. 14.22.
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for the plainenesse of it, the plainer and the more familiarly the word is deliuered to thee in the publike ministry, the greater token and signe is it of Gods louing kindnesse and fauour towards thee,
for the plainness of it, the plainer and the more familiarly the word is Delivered to thee in the public Ministry, the greater token and Signen is it of God's loving kindness and favour towards thee,
but as the wordes of God, as it becomes him to speake, such words, we finde that the Minister of the Gospell is graced with many excellent titles, hee is called the messenger and ambassador of Christ, he is stiled with the name of Angel, Reuel. 2. & Cap. 3. Hee is said to bee the Lords Steward put in trust by him, 1. Cor. 4.1.
but as the words of God, as it becomes him to speak, such words, we find that the Minister of the Gospel is graced with many excellent titles, he is called the Messenger and ambassador of christ, he is styled with the name of Angel, Revel. 2. & Cap. 3. He is said to be the lords Steward put in trust by him, 1. Cor. 4.1.
and iudged, and the secret corruption of the heart made manifest, and that it may bee a meanes) by Gods blessing vpon it) to instill the grace of faith,
and judged, and the secret corruption of the heart made manifest, and that it may be a means) by God's blessing upon it) to instill the grace of faith,
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Now this doctrine might be applied to reproue sundry sorts of teachers, as (namely) such as deliuer the word of God in the intising words of mans wisdome, spirituall things in a carnal manner.
Now this Doctrine might be applied to reprove sundry sorts of Teachers, as (namely) such as deliver the word of God in the enticing words of men Wisdom, spiritual things in a carnal manner.
and praier, and the Minister must not onely bee earnest in praier himselfe, but after the example of the Apostle in this place, he must request others to pray for him, that he may vtter the Doctrine of the Gospell as it becommeth him to vtter it;
and prayer, and the Minister must not only be earnest in prayer himself, but After the Exampl of the Apostle in this place, he must request Others to pray for him, that he may utter the Doctrine of the Gospel as it becomes him to utter it;
did Paul who was guided by the Spirit of God, and had the infallible assistance of the Spirit (being an Apostle) desire to be praied for, that hee might vtter the doctrine of the Gospell as it became him to speake?
did Paul who was guided by the Spirit of God, and had the infallible assistance of the Spirit (being an Apostle) desire to be prayed for, that he might utter the Doctrine of the Gospel as it became him to speak?
How g•eat cause then haue wee that are but ordinarie Ministers to desire the praiers of the Church, we are much more to craue the praiers of Gods people,
How g•eat cause then have we that Are but ordinary Ministers to desire the Prayers of the Church, we Are much more to crave the Prayers of God's people,
The Apostle in this verse proceedes to his second generall exhortation, wherein hee exhorts the Colossians to carry themselues wisely toward them that are without,
The Apostle in this verse proceeds to his second general exhortation, wherein he exhorts the colossians to carry themselves wisely towards them that Are without,
and then that they carrie themselues wisely in one particular, (namely) in the wise vsage of their speech, verse 6. His generall exhortation in this verse is first propounded.
and then that they carry themselves wisely in one particular, (namely) in the wise usage of their speech, verse 6. His general exhortation in this verse is First propounded.
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(toward them) that is, among them, or hauing any dealing with them (that are without) by those that are without, we are to vnderstand all vnbeleeuers, all that are out of the Church,
(towards them) that is, among them, or having any dealing with them (that Are without) by those that Are without, we Are to understand all unbelievers, all that Are out of the Church,
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and yet haue not receiued it, but still continue in their naturall hardnesse, and vnbeleefe. Thus then are we to conceiue these words, Walke wisely toward them that are without.
and yet have not received it, but still continue in their natural hardness, and unbelief. Thus then Are we to conceive these words, Walk wisely towards them that Are without.
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but such also as giue no iust offence to any, as the Apostle saith, 1. Cor. 10.32. Giue none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God:
but such also as give no just offence to any, as the Apostle Says, 1. Cor. 10.32. Give none offence, neither to the Iewes, nor to the Greeks, nor to the Church of God:
Wee see then there ought to be a Christian wisdome, a godly warinesse, and circumspection in such as are true beleeuers, that in their behauiour among the wicked, they giue them no iust aduantage, either to except against,
we see then there ought to be a Christian Wisdom, a godly wariness, and circumspection in such as Are true believers, that in their behaviour among the wicked, they give them no just advantage, either to except against,
The life and behauiour of true beleeuers, ought to bee a visible confutation of the manners of the wicked, that when they looke vpon it, they may bee checked and reproued, thereby made to see how they ought to behaue themselues,
The life and behaviour of true believers, ought to be a visible confutation of the manners of the wicked, that when they look upon it, they may be checked and reproved, thereby made to see how they ought to behave themselves,
And therefore it ought to be far from being like to the wicked life of vnbeleeuers, in any respect, that so it may giue them no iust cause of exception, and of stumbling at it.
And Therefore it ought to be Far from being like to the wicked life of unbelievers, in any respect, that so it may give them no just cause of exception, and of stumbling At it.
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Now then, to applie this, I may say to many professors in this case, as the Apostle said to the Corinthians, 1 Cor. 6.7. There is vtterly a fault among you.
Now then, to apply this, I may say to many professors in this case, as the Apostle said to the Corinthians, 1 Cor. 6.7. There is utterly a fault among you.
There is in many professors of the Gospel too great a yeelding to their own corrupt affections, some that make profession of the Gospell, carrie themselues not as wise,
There is in many professors of the Gospel too great a yielding to their own corrupt affections, Some that make profession of the Gospel, carry themselves not as wise,
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they vncouer themselues in the eies of carnall minded men, as a foole vncouers himselfe, they shew themselues enuious, couetous, selfe-conceited, contentious one with another, censorious and such like,
they uncover themselves in the eyes of carnal minded men, as a fool uncovers himself, they show themselves envious, covetous, selfe-conceited, contentious one with Another, censorious and such like,
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Oh remember thou hast taken on thee the profession of the Gospell, and wouldest beare the name of a true Christian, thou must walke wisely euen towards them that are without;
O Remember thou hast taken on thee the profession of the Gospel, and Wouldst bear the name of a true Christian, thou must walk wisely even towards them that Are without;
yea, thou must be so wise in thy carriage, and thy behauiour among them, as that sometimes thou must forbeare the doing of some lawfull thing so farre as may stand with the keeping of faith and a good conscience;
yea, thou must be so wise in thy carriage, and thy behaviour among them, as that sometime thou must forbear the doing of Some lawful thing so Far as may stand with the keeping of faith and a good conscience;
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And this did Paul forbeare to doe, that hee might doe some good in that Citie by preaching of the Gospell, which could not haue beene suffered if he had spoken against Diana in particular.
And this did Paul forbear to do, that he might do Some good in that city by preaching of the Gospel, which could not have been suffered if he had spoken against Diana in particular.
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And thus must thou that art a true professour of the Gospell doe sometimes, and let it neuer bee iustly said of thee, that wouldest carrie the name of a true Christian, that thou art as couetous,
And thus must thou that art a true professor of the Gospel do sometime, and let it never be justly said of thee, that Wouldst carry the name of a true Christian, that thou art as covetous,
and warie conuersation among the wicked, God is glorified, 1 Pet. 2.12. the doctrine of God our Sauiour is adorned, Tit. 2.10. and many times vnbeleeuers are wrought vpon, and wonne as the Apostle saith in one particular;
and wary Conversation among the wicked, God is glorified, 1 Pet. 2.12. the Doctrine of God our Saviour is adorned, Tit. 2.10. and many times unbelievers Are wrought upon, and won as the Apostle Says in one particular;
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Oh then, thou that dost, or wouldest carry the name of a true Christian, bee thou carefull to walke wisely toward them that are without, let thy words and deeds be ordered by Christian wisdome, in all thy speaches,
O then, thou that dost, or Wouldst carry the name of a true Christian, be thou careful to walk wisely towards them that Are without, let thy words and Deeds be ordered by Christian Wisdom, in all thy Speeches,
for the common good of all, as the Apostle saith, 1. Pet. 4.10. let euery man as he hath receiued the gift, minister the same to another, as good disposers, of the manifold grace of God.
for the Common good of all, as the Apostle Says, 1. Pet. 4.10. let every man as he hath received the gift, minister the same to Another, as good disposers, of the manifold grace of God.
The Lord therefore will haue vs liue in the world, among the wicked of the world, in the middest of manie meanes and prouocations to euill, that the strength of Gods grace that is in vs, may bee knowen,
The Lord Therefore will have us live in the world, among the wicked of the world, in the midst of many means and provocations to evil, that the strength of God's grace that is in us, may be known,
and of some of our time, who refuse to liue in any fellowshippe with notorious sinnefull men, and I might heereby shew the errour of the Monkes and Votaries among the Papists, who thinke it a state of perfection to liue like droanes fatting themselues in a cloyster, apart from all societie of men,
and of Some of our time, who refuse to live in any fellowship with notorious sinful men, and I might hereby show the error of the Monks and Votaries among the Papists, who think it a state of perfection to live like drones fatting themselves in a cloister, apart from all society of men,
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We may liue among the wicked, only as we stand in some relation with them, & as we are conioyned with them by some bond of nature, of office, of place or habitation,
We may live among the wicked, only as we stand in Some Relation with them, & as we Are conjoined with them by Some bound of nature, of office, of place or habitation,
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or not receiued the Gospell, are heere said to be without, wherein the Church is compared to Gods Kingdome, Citie or House, true beleeuers to the subiects, citizens and houshold of God,
or not received the Gospel, Are Here said to be without, wherein the Church is compared to God's Kingdom, city or House, true believers to the Subjects, Citizens and household of God,
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Here then appeares the wretched and cursed condition of wicked men and vnbeleeuers, they are disioyned from God, the fountaine of all true happinesse and comfort, they haue no fellowship with God,
Here then appears the wretched and cursed condition of wicked men and unbelievers, they Are disjoined from God, the fountain of all true happiness and Comfort, they have no fellowship with God,
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Yea wicked persons such as beleeue not so long as they continue in that state stand subiect to the whole wrath of God, oh that they had hearts to consider their fearefull condition, thou that art a drunkard, a swearer, a prophane person, consider thy cursed state,
Yea wicked Persons such as believe not so long as they continue in that state stand Subject to the Whole wrath of God, o that they had hearts to Consider their fearful condition, thou that art a drunkard, a swearer, a profane person, Consider thy cursed state,
as yet thou art seuered from Gods comfortable presence, thou art shut out from all benefit of Gods promises of life and saluation, thou hast no part nor title to the blessings of God, belonging to the Saints of God,
as yet thou art severed from God's comfortable presence, thou art shut out from all benefit of God's promises of life and salvation, thou hast no part nor title to the blessings of God, belonging to the Saints of God,
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then betweene fire and water, light and darkenesse, and if God be against thee, then who can stand for thee? nay God being thine enemie, all the iudgements of God attend thee, all the creatures of God are armed against thee,
then between fire and water, Light and darkness, and if God be against thee, then who can stand for thee? nay God being thine enemy, all the Judgments of God attend thee, all the creatures of God Are armed against thee,
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and with the Saints of God, and that is a most blessed state and condition, thou shalt then haue peace with God, with thine owne conscience, with all the faithfull,
and with the Saints of God, and that is a most blessed state and condition, thou shalt then have peace with God, with thine own conscience, with all the faithful,
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thou shalt haue accesse to the throne of grace with boldnes, and come into Gods house with ioy & gladnes, thou shalt haue title to all the blessings of Gods Saints in this life,
thou shalt have access to the throne of grace with boldness, and come into God's house with joy & gladness, thou shalt have title to all the blessings of God's Saints in this life,
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or an exhortation by it selfe, but are to bee conceiued as expressing the manner of wise walking toward them that are without, the originall text shewes it plainly,
or an exhortation by it self, but Are to be conceived as expressing the manner of wise walking towards them that Are without, the original text shows it plainly,
The word heere translated (time) properly signifieth opportunitie or present occasion, that present fit time, wherein anie thing to bee done, may bee done fitly and happily,
The word Here translated (time) properly signifies opportunity or present occasion, that present fit time, wherein any thing to be done, may be done fitly and happily,
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euen for that fit opportunity, and fit occasion offered of well doing, and the word (redeeme) in the proper and naturall signification of it, signifies to buy some thing backe againe,
even for that fit opportunity, and fit occasion offered of well doing, and the word (Redeem) in the proper and natural signification of it, signifies to buy Some thing back again,
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and (as it were) to buy backe againe the time that is past, not that they are able to call backe againe any one minute of time past, that is impossible,
and (as it were) to buy back again the time that is past, not that they Are able to call back again any one minute of time past, that is impossible,
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but by their most carefull and diligent imploying of the present fit time of gaining, that is offered to them, by vsing in that opportunitie more then ordinarie diligence,
but by their most careful and diligent employing of the present fit time of gaining, that is offered to them, by using in that opportunity more then ordinary diligence,
for recoueuering of their losses, euen then breaking of their sleepe, and abridging themselues of lawfull refreshing and delights, they doe as much businesse in that same time,
for recoueuering of their losses, even then breaking of their sleep, and abridging themselves of lawful refreshing and delights, they do as much business in that same time,
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Now heere first in that the Apostle saith, walke wisely to them that are without subioyning (as shewing the manner how they may so doe) (redeeme the time) or (redeeming the time) I might hence note thus much.
Now Here First in that the Apostle Says, walk wisely to them that Are without subjoining (as showing the manner how they may so do) (Redeem the time) or (redeeming the time) I might hence note thus much.
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for the amendment of their liues when it was offered vnto them yea, in that respect he preferres the verie bruit beasts before them (saith he) euen the Storke in the aire knoweth her appoynted times,
for the amendment of their lives when it was offered unto them yea, in that respect he prefers the very bruit beasts before them (Says he) even the Stork in the air Knoweth her appointed times,
but my people knoweth not the iudgement of the Lord, they obserue not, neither vse the time of grace and mercy for the amendment of their liues so that wee see by plaine euidence of Scripture, that we are not to neglect and let passe the opportunitie offered vnto vs,
but my people Knoweth not the judgement of the Lord, they observe not, neither use the time of grace and mercy for the amendment of their lives so that we see by plain evidence of Scripture, that we Are not to neglect and let pass the opportunity offered unto us,
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Because indeede, as the Lord in his eternall counsell hath ordained things to bee done, so hath hee appoynted the oportunity and time wherein each thing should bee done;
Because indeed, as the Lord in his Eternal counsel hath ordained things to be done, so hath he appointed the opportunity and time wherein each thing should be done;
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wee are therefore to obserue, and to take, and vse that time and that opportunity of doing good, either in respect of our selues or others, which the Lord doth vouchsafe and offer to vs,
we Are Therefore to observe, and to take, and use that time and that opportunity of doing good, either in respect of our selves or Others, which the Lord does vouchsafe and offer to us,
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We must learne and marke a difference of good things that are to bee done by vs, some are such good things as reach not to all times of this life, such as are not to bee done at all times,
We must Learn and mark a difference of good things that Are to be done by us, Some Are such good things as reach not to all times of this life, such as Are not to be done At all times,
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as (namely) the excercise of faith, and repentance, of amendment of our liues, of workinge out our owne saluation, with feare and tremblinge, of seekeinge reconciliation, with GOD,
as (namely) the Exercise of faith, and Repentance, of amendment of our lives, of working out our own salvation, with Fear and trembling, of seeking reconciliation, with GOD,
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yet more speciall oportunitie vouchsafed vnto vs, for the doinge of these thinges: For our turning to God, for our seekinge reconciliation with God, and the like:
yet more special opportunity vouchsafed unto us, for the doing of these things: For our turning to God, for our seeking reconciliation with God, and the like:
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Luke 19.44 That acceptable time, and that day of saluation, as the Apostle calls it. 2. Cor. 6.2. (that is) that time wherein the Lord doth offer vs mercie in the ministrie of his word, wherein he stands at the dore of our hearts,
Lycia 19.44 That acceptable time, and that day of salvation, as the Apostle calls it. 2. Cor. 6.2. (that is) that time wherein the Lord does offer us mercy in the Ministry of his word, wherein he Stands At the door of our hearts,
and moouinge vs to repentance, yea that time wherein the Lord calls vs to repentance by his mercies, by his judgements, by his patience, and longe sufferance:
and moving us to Repentance, yea that time wherein the Lord calls us to Repentance by his Mercies, by his Judgments, by his patience, and long sufferance:
Wee are to obserue the oportunity and fit time of doing good and to take that oportunitie when it is offered vnto vs, (that is) we are to obserue and marke when the Lord doth vouchsafe vs meanes to doe good,
we Are to observe the opportunity and fit time of doing good and to take that opportunity when it is offered unto us, (that is) we Are to observe and mark when the Lord does vouchsafe us means to do good,
and wilt thou then be more carelesse in Spirituall matters, and more absurdly foolish in things concerning thine owne euerlasting good? Oh consider thou the opportunity that is offered to thee for the good of thy soule;
and wilt thou then be more careless in Spiritual matters, and more absurdly foolish in things Concerning thine own everlasting good? O Consider thou the opportunity that is offered to thee for the good of thy soul;
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know thou, that that is thy oportunitie of turning from thy sinnes, and amendement of thy life, obserue it, take hold of it, let it not slippe from thee,
know thou, that that is thy opportunity of turning from thy Sins, and amendment of thy life, observe it, take hold of it, let it not slip from thee,
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A wise Marchant or Tradesman hauing heeretofore lost time of gaining, he will (as it were) buie it backe againe, by his more then ordinarie diligence, when time serues him againe;
A wise Merchant or Tradesman having heretofore lost time of gaining, he will (as it were) buy it back again, by his more then ordinary diligence, when time serves him again;
so must wee doe in respect of the oportunitie and time of well-doing offered vnto vs, wee must gaine the time wee haue formerly lost by negligence, with double diligence;
so must we do in respect of the opportunity and time of welldoing offered unto us, we must gain the time we have formerly lost by negligence, with double diligence;
yea, we must redeeme it with losse of our ease, our pleasures, and our profits, 1 Pet. 4 3. It is sufficient (saith the Apostle) for vs that wee haue spent the time past of the life after the lust of the Gentiles, walking in wantonnesse, lusts, drunkennesse, in gluttonies, drinkings, and in abominable idolatries.
yea, we must Redeem it with loss of our ease, our pleasures, and our profits, 1 Pet. 4 3. It is sufficient (Says the Apostle) for us that we have spent the time past of the life After the lust of the Gentiles, walking in wantonness, Lustiest, Drunkenness, in gluttonies, drinkings, and in abominable idolatries.
We are to consider our former mispent time, and not to mispend any more, but rather to gaine and recouer that which hath beene lost with future diligence in well-doing. Psalm, 119.32. Dauid saith, I will runne the way of thy Commandements, when thou shalt enlarge mine heart:
We Are to Consider our former Mis-spent time, and not to misspend any more, but rather to gain and recover that which hath been lost with future diligence in welldoing. Psalm, 119.32. David Says, I will run the Way of thy commandments, when thou shalt enlarge mine heart:
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where we see Dauid promiseth that his heart beeing set at liberty, being set free by grace from the bondage and dominion of his own natural corruption, he would not walke and keepe an ordinarie pace in the waies of Gods Commandements,
where we see David promises that his heart being Set At liberty, being Set free by grace from the bondage and dominion of his own natural corruption, he would not walk and keep an ordinary pace in the ways of God's commandments,
and set thee free from the dominion and power of thy naturall corruption, thou must runne the waies of Gods Commandements, thou must gaine time of well-doing with double diligence;
and Set thee free from the dominion and power of thy natural corruption, thou must run the ways of God's commandments, thou must gain time of welldoing with double diligence;
and thou that art a true beleeuer, and set free from the power of sinne, thou must vse more then ordinarie diligence in doing of good things, thou must not content thy selfe to heare the word, to pray or to doe other good things,
and thou that art a true believer, and Set free from the power of sin, thou must use more then ordinary diligence in doing of good things, thou must not content thy self to hear the word, to pray or to do other good things,
consider with me onely these two things. First, marke what the Apostle saith, Tit. 2.14. Christ gaue himselfe for vs, that hee might redeeme vs from all iniquity, and purge vs to be a peculiar people vnto himself, zealous of good workes.
Consider with me only these two things. First, mark what the Apostle Says, Tit. 2.14. christ gave himself for us, that he might Redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works.
if thou vse not more then ordinarie paines to doe well, and if thou redeeme not time in well-doing, thou canst haue no sound assurance, that thou art redeemed by Christ.
if thou use not more then ordinary pains to do well, and if thou Redeem not time in welldoing, thou Canst have no found assurance, that thou art redeemed by christ.
and if thou do not number thy daies, and redeeme the time, and spend the oportunity of well doing, with more then ordinarie diligence, thou wilt be farre from a good account,
and if thou do not number thy days, and Redeem the time, and spend the opportunity of well doing, with more then ordinary diligence, thou wilt be Far from a good account,
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Well done good and faithfull seruant, enter thou into thy Masters ioy, then looke thou redeeme the time of doing good, doe not thou onely obserue, take,
Well done good and faithful servant, enter thou into thy Masters joy, then look thou Redeem the time of doing good, do not thou only observe, take,
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euen with losse of thine owne ease, pleasure, and profit, and if thou so gaine time, no doubt thou shalt then bee richly rewarded with gaine and glorie in the day wherein the Lord shall come to take account of his seruants.
even with loss of thine own ease, pleasure, and profit, and if thou so gain time, no doubt thou shalt then be richly rewarded with gain and glory in the day wherein the Lord shall come to take account of his Servants.
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In this Verse our Apostle comes to exhort the Colossians to carry themselues wisely toward them that are without, in one particular thing, (namely) in the wise vsage of their speach,
In this Verse our Apostle comes to exhort the colossians to carry themselves wisely towards them that Are without, in one particular thing, (namely) in the wise usage of their speech,
spirituall wisdome is singularly discouered, and withall, holy and gracious speach, is a vsuall and verie effectuall way and meanes of doing good vpon them that are without, and of winning them:
spiritual Wisdom is singularly discovered, and withal, holy and gracious speech, is a usual and very effectual Way and means of doing good upon them that Are without, and of winning them:
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1 Which exhortation is further enlarged by the extent of that duty, in respect of time, that their speach should be gracious alwaies. 2 And then, by a similitude, wherein gracious speach is compared to meat powdered and well seasoned, in these words, and powdered with salt,
1 Which exhortation is further enlarged by the extent of that duty, in respect of time, that their speech should be gracious always. 2 And then, by a similitude, wherein gracious speech is compared to meat powdered and well seasoned, in these words, and powdered with salt,
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The second part of the verse is a declaration of the end, wherefore the Colossians should looke that their speech were gracious (namely) this, that so they might know how to answere euery man, expressed in the last words, That yee may know how to answer euery man. Of these in order.
The second part of the verse is a declaration of the end, Wherefore the colossians should look that their speech were gracious (namely) this, that so they might know how to answer every man, expressed in the last words, That ye may know how to answer every man. Of these in order.
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In the originall the words runne thus, Let your speach be alwaies in grace powdred with salt, Which sentence standing vpon a comparison, is in generall thus to be conceiued;
In the original the words run thus, Let your speech be always in grace powdered with salt, Which sentence standing upon a comparison, is in general thus to be conceived;
and putrifaction, but they also taste of that seasoning, and are made more sauorie, and pleasing to the taste of those that eate them, they are made both wholesome,
and putrefaction, but they also taste of that seasoning, and Are made more savoury, and pleasing to the taste of those that eat them, they Are made both wholesome,
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Not to speake of that which is offered to vs from this verse, considered together with the former, the Apostle heere exhorting the Colossians to carrie themselues wiselie toward them that are without, particularly in regard of their speach,
Not to speak of that which is offered to us from this verse, considered together with the former, the Apostle Here exhorting the colossians to carry themselves wisely towards them that Are without, particularly in regard of their speech,
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In the first place, we haue in this exhortation this duty plainely laid before vs. That our speach must bee gracious, it must bee seasoned with the salt of grace, it must sauour of grace,
In the First place, we have in this exhortation this duty plainly laid before us That our speech must be gracious, it must be seasoned with the salt of grace, it must savour of grace,
as that his speach doth shew foorth grace, and wee haue example of this in our Sauiour Christ, Luke 4.22. Where wee finde it said, that hee spake with an euidence, and plaine demonstration of grace, that the people wondred at the gracious words which proceeded out of his mouth.
as that his speech does show forth grace, and we have Exampl of this in our Saviour christ, Lycia 4.22. Where we find it said, that he spoke with an evidence, and plain demonstration of grace, that the people wondered At the gracious words which proceeded out of his Mouth.
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Contrarie to this is boasting and vainglorious speaking of our selues forbidden, Prou. 27.2. let another man praise thee, and not thine owne mouth, and contrary to modesty in speaking, is also filthie, obscene and vnchaste speaking forbidden by the Apostle, chapter the 3. verse 8. but put away euen all these things, wrath, anger, maliciousnesse, cursed speaking, filthy speaking out of your mouth.
Contrary to this is boasting and vainglorious speaking of our selves forbidden, Prou. 27.2. let Another man praise thee, and not thine own Mouth, and contrary to modesty in speaking, is also filthy, obscene and unchaste speaking forbidden by the Apostle, chapter the 3. verse 8. but put away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of your Mouth.
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Thirdly, our speech must be seasoned with meeknesse, we are to answer or reprooue those that anie way offend vs, with meekenesse, with calme and quiet speech, free from passion and perturbation, 1. Pet. 3.9. bee courteous (saith the Apostle) not rendering euill for euill, neither rebuke for rebuke.
Thirdly, our speech must be seasoned with meekness, we Are to answer or reprove those that any Way offend us, with meekness, with Cam and quiet speech, free from passion and perturbation, 1. Pet. 3.9. be courteous (Says the Apostle) not rendering evil for evil, neither rebuke for rebuke.
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and wee are to deale plainely, and sincerely with others, in speaking of their sinnes, when iust occasion is offred, to tell them of their sins, Ephes. 4.25. speake euerie man the truth vnto his neighbor Leuit. 19.17.
and we Are to deal plainly, and sincerely with Others, in speaking of their Sins, when just occasion is offered, to tell them of their Sins, Ephesians 4.25. speak every man the truth unto his neighbour Levites 19.17.
or extell them aboue measure, whereof Dauid speakes Psal. 12.2. they speake deceitfully euery one with his neighbour, flattering with their lips, and speake with a double heart.
or extell them above measure, whereof David speaks Psalm 12.2. they speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart.
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Last of all, our speech must bee seasoned with care of other mens good name, wee are to speake of the sayings or doings of other men in priuate, charitably, either speaking of them,
Last of all, our speech must be seasoned with care of other men's good name, we Are to speak of the sayings or doings of other men in private, charitably, either speaking of them,
The contrary to this is rash speaking, and censuring of the sayings and doings of others, slandering, secret whispering abroad the faults of another, tale-bearing, forbidden, Leuit. 19.16. Thou shalt not walke about with tales among thy people.
The contrary to this is rash speaking, and censuring of the sayings and doings of Others, slandering, secret whispering abroad the Faults of Another, talebearing, forbidden, Levites 19.16. Thou shalt not walk about with tales among thy people.
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and it must sauour of grace, (that is) it must expresse a reuerent regard both of God and man, it must be a manifestation of our modestie, meeknes, sincerity,
and it must savour of grace, (that is) it must express a reverent regard both of God and man, it must be a manifestation of our modesty, meekness, sincerity,
Now then if wee examine our selues touching this duetie, how farr will manie of vs bee found from that grace that ought to be in our speeches? are there not many that are so far from seasoning of their speech with a reuerent regard of the great names of the LORD as that they carelesly vse them in their common talke,
Now then if we examine our selves touching this duty, how Far will many of us be found from that grace that ought to be in our Speeches? Are there not many that Are so Far from seasoning of their speech with a reverent regard of the great names of the LORD as that they carelessly use them in their Common talk,
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but they powder it with an oath, yea, little children so soone as they are able to speake, their mouthes are full of oathes, they learne them (no doubt) of their elders,
but they powder it with an oath, yea, little children so soon as they Are able to speak, their mouths Are full of Oaths, they Learn them (no doubt) of their Elders,
and are there not manie whose mouthes are full of scoffing, scorning, and reproachfull speeches? and as for seasoning our speech with modestie, meeknesse, sincerity,
and Are there not many whose mouths Are full of scoffing, scorning, and reproachful Speeches? and as for seasoning our speech with modesty, meekness, sincerity,
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and due regard of others good name, are there not many whose mouthes runne ouer with ribald and filthy speaking, with railing, reuiling, with lying, dissembling, flattering, with vncharitable censuring, with slandering, secret whispering, with tale-bearing? as the Apostle saith, 1. Timoth. 5.13.
and due regard of Others good name, Are there not many whose mouths run over with ribald and filthy speaking, with railing, reviling, with lying, dissembling, flattering, with uncharitable censuring, with slandering, secret whispering, with talebearing? as the Apostle Says, 1. Timothy 5.13.
Well, let vs take notice of our sinne, and know whosoeuer thou art, that art guiltie of sinne in anie of these kindes, thou art so farre from gracious speech,
Well, let us take notice of our sin, and know whosoever thou art, that art guilty of sin in any of these Kinds, thou art so Far from gracious speech,
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and labour henceforward to haue thy speech seasoned with grace, and sauouring of grace; and to that end consider with mee further what Salomon saith, Prou. 20.15.
and labour henceforward to have thy speech seasoned with grace, and savouring of grace; and to that end Consider with me further what Solomon Says, Prou. 20.15.
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as if hee had sayd, the greatest heape of golde and precious stones, is not to be compared with gracious words, and speech seasoned with grace. And againe: Prouerbs 13.2.
as if he had said, the greatest heap of gold and precious stones, is not to be compared with gracious words, and speech seasoned with grace. And again: Proverbs 13.2.
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and if thou desire the good will of men, and Gods blessing on thee, then bee thou carefull to haue thy speech seasoned with grace, neuer rest till thou finde that thy speech is the verie image and liuely picture of grace, carrying in it and expressing a reuerent regard of God and men, modestie, meekenesse, sinceritie and a due regarde of the good name of others.
and if thou desire the good will of men, and God's blessing on thee, then be thou careful to have thy speech seasoned with grace, never rest till thou find that thy speech is the very image and lively picture of grace, carrying in it and expressing a reverent regard of God and men, modesty, meekness, sincerity and a due regard of the good name of Others.
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and to this purpose speakes the Apostle plainely. Ephes. 4.29. Let no corrupt communication proceede out of your mouthes, but that which is good, to the vse of edifyinge, that it may minister grace vnto the hearers:
and to this purpose speaks the Apostle plainly. Ephesians 4.29. Let no corrupt communication proceed out of your mouths, but that which is good, to the use of edifying, that it may minister grace unto the hearers:
Now to the second generall part of this verse (that is) the declaration of it, to what end the Colossians should looke that their speech should bee gracious, expressed in these wordes (that yee may knowe how to answer euerie man.)
Now to the second general part of this verse (that is) the declaration of it, to what end the colossians should look that their speech should be gracious, expressed in these words (that ye may know how to answer every man.)
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or demand going before, and to answer (as wee know) is to returne speech to a question or demand according to the purpose and meaning of the question or demand,
or demand going before, and to answer (as we know) is to return speech to a question or demand according to the purpose and meaning of the question or demand,
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but heere it is vsed in a larger sence and signification, it signifies to beginne and to continue speech whether vppon occasion of some question or demand,
but Here it is used in a larger sense and signification, it signifies to begin and to continue speech whither upon occasion of Some question or demand,
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and so the word (answered) hath not there respect to anie question or demand foregoing but is put to signifie that which hee beganne to speake, and say, so Matth. 28.5.
and so the word (answered) hath not there respect to any question or demand foregoing but is put to signify that which he began to speak, and say, so Matthew 28.5.
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Wee are to marke and obserue in the first place, that the Apostle did heere exhort the Colossians, that they should haue gracious speech in their mouthes;
we Are to mark and observe in the First place, that the Apostle did Here exhort the colossians, that they should have gracious speech in their mouths;
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That gracious speech, speech seasoned with grace and sauouring of grace, is of excellent vse, they that accustome themselues to season their speech with grace,
That gracious speech, speech seasoned with grace and savouring of grace, is of excellent use, they that accustom themselves to season their speech with grace,
as it were with salt, shall bee able to knowe, both what and how to answer euery man, by continuall custome and course of speaking holily and graciously, men attaine to spirituall wisedome and discretion,
as it were with salt, shall be able to know, both what and how to answer every man, by continual custom and course of speaking holily and graciously, men attain to spiritual Wisdom and discretion,
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as it doth bring forth a soundnesse and dexteritie of iudgement, thereby a man is better enabled to iudge what is most meete to be spoken and to deliuer it in the best manner,
as it does bring forth a soundness and dexterity of judgement, thereby a man is better enabled to judge what is most meet to be spoken and to deliver it in the best manner,
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and in this sense it was that the Apostle said to Timothy; These things exercise, and giue thy selfe vnto them, that it may bee seene how thou profitest among all men:
and in this sense it was that the Apostle said to Timothy; These things exercise, and give thy self unto them, that it may be seen how thou profitest among all men:
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and as the Prophet saith, Isai 50 4. Know to minister a word in time to him that is wearie? Oh then let thy tongue be euer powdered with the salt of grace, haue in thy mouth at all other times gracious speeches, and certainely then thou shalt not be to seeke of sweete and comfortable words in time of neede, many come to their friends whom they loue well,
and as the Prophet Says, Isaiah 50 4. Know to minister a word in time to him that is weary? O then let thy tongue be ever powdered with the salt of grace, have in thy Mouth At all other times gracious Speeches, and Certainly then thou shalt not be to seek of sweet and comfortable words in time of need, many come to their Friends whom they love well,
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Againe, is it so, that by vse and exercise of gracious speaches, men are inabled to speake to good purpose vpon euerie occasion? Surely then it followeth on the contrarie, that through the vse of rotten speach,
Again, is it so, that by use and exercise of gracious Speeches, men Are enabled to speak to good purpose upon every occasion? Surely then it follows on the contrary, that through the use of rotten speech,
As they loued gracelesse speach in their health, so it is iust with the Lord, that in their sicknesse they should be able to vtter that only which is gracelesse,
As they loved graceless speech in their health, so it is just with the Lord, that in their sickness they should be able to utter that only which is graceless,
thinke on this, and consider it, thou that art a common swearer, a railer, or the like, thy words are not winde, they passe not away with the speaking;
think on this, and Consider it, thou that art a Common swearer, a railer, or the like, thy words Are not wind, they pass not away with the speaking;
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and grieue Gods children, and make thy selfe liable to the curse of God, as other greeuous sinners doe, but thou prouokest the Lord to follow thee with his punishment in this particular kinde, that as thou hast beene gracelesse in thy speach in thy life time,
and grieve God's children, and make thy self liable to the curse of God, as other grievous Sinners do, but thou provokest the Lord to follow thee with his punishment in this particular kind, that as thou hast been graceless in thy speech in thy life time,
therefore remember thou swearer, thou railer, or the like, by thy swearing, or railing, thou dost euen shut vp thy owne mouth, that thou shalt not know how to vtter one word of comfort in time of thy distresse,
Therefore Remember thou swearer, thou railer, or the like, by thy swearing, or railing, thou dost even shut up thy own Mouth, that thou shalt not know how to utter one word of Comfort in time of thy distress,
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That a Christian must haue in him a knowledge, hee must know how to speake as occasion is offered, especially if he be demanded any thing pertaining to his Christian faith, and profession, 1 Pet. 3.15. Bee ready alwaies to giue answer to euery man that asketh you a reason of the hope th•• i• in you.
That a Christian must have in him a knowledge, he must know how to speak as occasion is offered, especially if he be demanded any thing pertaining to his Christian faith, and profession, 1 Pet. 3.15. be ready always to give answer to every man that asks you a reason of the hope th•• i• in you.
This (for the vse of it) first meets with that grosse opinion of our aduersaries, the Papists, touching implicite faith, faith infolded in the faith of the Church:
This (for the use of it) First meets with that gross opinion of our Adversaries, the Papists, touching implicit faith, faith enfolded in the faith of the Church:
is it so that a Christian must know how to speake of Christian faith, and be able to giue a good answer to one that demands a reason of his hope? Oh then let most take notice of it, that they are farre short of that knowledge that ought to be in them:
is it so that a Christian must know how to speak of Christian faith, and be able to give a good answer to one that demands a reason of his hope? O then let most take notice of it, that they Are Far short of that knowledge that ought to be in them:
be there not many, and those, not of the yonger sort, but of great yeeres, that are not able to giue any good account of their faith? If they be examined touching Originall sinne, iustification in the sight of God, and the like points, whereof they haue often heard? yet they are not able to giue any good and direct answer;
be there not many, and those, not of the younger sort, but of great Years, that Are not able to give any good account of their faith? If they be examined touching Original sin, justification in the sighed of God, and the like points, whereof they have often herd? yet they Are not able to give any good and Direct answer;
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and let it shame vs of this, (indeed) we ought to bee ashamed, hast thou liued many yeeres vnder the teaching of the word? Dost thou heare the doctrine of faith,
and let it shame us of this, (indeed) we ought to be ashamed, hast thou lived many Years under the teaching of the word? Dost thou hear the Doctrine of faith,
but if any propound the question with a purpose to deride the truth, he is not to be answered, wee haue the example of our Sauiour not to answer such a question, Mat. 26.63.
but if any propound the question with a purpose to deride the truth, he is not to be answered, we have the Exampl of our Saviour not to answer such a question, Mathew 26.63.
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& cap. 27 14. and we haue his commandement, Mat. 10.17. beware of men, and therefore we are not to answer such as aske vs something of our Christian profession, with a manifest purpose to scorne the truth.
& cap. 27 14. and we have his Commandment, Mathew 10.17. beware of men, and Therefore we Are not to answer such as ask us something of our Christian profession, with a manifest purpose to scorn the truth.
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That our speach must be fitly applied, it must be as an answere to a question, it must bee to the present purpose, there ought to bee in Christians an holy discretion,
That our speech must be fitly applied, it must be as an answer to a question, it must be to the present purpose, there ought to be in Christians an holy discretion,
and they must not only know what to speake, but also how to speake fitly, they must not only be able to enforme the ignorant, to rebuke the vnruly, to strengthen the weake, to comfort and encourage the feeble,
and they must not only know what to speak, but also how to speak fitly, they must not only be able to inform the ignorant, to rebuke the unruly, to strengthen the weak, to Comfort and encourage the feeble,
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To that end, they must haue regard of all due circumstances, they must make their speach fit to the circumstances of times, persons, and places, Prouerb. 29.11. A foole (saith Salomon) powreth out all his minde:
To that end, they must have regard of all due Circumstances, they must make their speech fit to the Circumstances of times, Persons, and places, Proverb. 29.11. A fool (Says Solomon) poureth out all his mind:
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but a wise man keepeth it in till afterward. A wise man obserues due circumstances of time, place, and persons, Pro. 15.23. How good is a word in due season.
but a wise man Keepeth it in till afterwards. A wise man observes due Circumstances of time, place, and Persons, Pro 15.23. How good is a word in due season.
Some priuate Christians being able to giue good counsel, or to admonish and reproue others, yet many times faile in fitting their speach to circumstances, they tell a man of his fault being drunke,
some private Christians being able to give good counsel, or to admonish and reprove Others, yet many times fail in fitting their speech to Circumstances, they tell a man of his fault being drunk,
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Who are they that are not fit to be reproued? They be of two sorts. First, naturall fooles, Pro. 26.4. Answer not a foole according to his foolishnesse, lest thou be also like him.
Who Are they that Are not fit to be reproved? They be of two sorts. First, natural Fools, Pro 26.4. Answer not a fool according to his foolishness, lest thou be also like him.
for if thou goe beyond thy boundes against the rule of Christ, where is thy warrant of safetie against the malice of wicked and violent persons? Surely it comes to passe sometimes, that a priuate Christian admonishing,
for if thou go beyond thy bounds against the Rule of christ, where is thy warrant of safety against the malice of wicked and violent Persons? Surely it comes to pass sometime, that a private Christian admonishing,
In this seuenth verse he enters on the second generall part of it, containing the conclusion of his whole Epistle, the particular parts and branches of his conclusion wee haue heeretofore laid foorth.
In this Seventh verse he enters on the second general part of it, containing the conclusion of his Whole Epistle, the particular parts and branches of his conclusion we have heretofore laid forth.
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and 9. verse and is a declaration of the Apostles owne loue, and care of the Colossians, expressed by sending certaine messengers vnto them, to acquaint them with his estate,
and 9. verse and is a declaration of the Apostles own love, and care of the colossians, expressed by sending certain messengers unto them, to acquaint them with his estate,
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In them, we haue more particularly these two things offered to our consideration. First, the persons whom the Apostle sent, and emploied in his message.
In them, we have more particularly these two things offered to our consideration. First, the Persons whom the Apostle sent, and employed in his message.
The persons he sent, were Tychichus, and Onesimus, and both these he describes, and commendes to the Colossians, to be worthy persons, by certaine excellent quallities.
The Persons he sent, were Tychichus, and Onesimus, and both these he describes, and commends to the colossians, to be worthy Persons, by certain excellent qualities.
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As first, in the 7. verse, hee commends Tychicus both by that which was common to him with all true beleeuing Christians, that hee was a brother, to which hee addes the adiunct and epithite (beloued) (Tychicus our beloued brother) and then by that which was more proper,
As First, in the 7. verse, he commends Tychicus both by that which was Common to him with all true believing Christians, that he was a brother, to which he adds the adjunct and epithet (Beloved) (Tychicus our Beloved brother) and then by that which was more proper,
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and peculiar to him, in respect of his calling and function, as that he was, First, a Minister, Secondly, more specially, a fellow-seruant with the Apostle in the Lords businesse.
and peculiar to him, in respect of his calling and function, as that he was, First, a Minister, Secondly, more specially, a Fellow servant with the Apostle in the lords business.
First, to let them vnderstand, both his state particularly, verse 7. (shall declare vnto you my whole state) and the things done where he was, generally, verse 9. (They shall shew you of all things heere.)
First, to let them understand, both his state particularly, verse 7. (shall declare unto you my Whole state) and the things done where he was, generally, verse 9. (They shall show you of all things Here.)
and fit for the dispatch of the businesse alone, yet with him hee sent Onesimus, no doubt in these respects, both to make the message of more authority, the things that concerned eyther party being confirmed by the testimony of two witnesses,
and fit for the dispatch of the business alone, yet with him he sent Onesimus, no doubt in these respects, both to make the message of more Authority, the things that concerned either party being confirmed by the testimony of two Witnesses,
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and in their businesse there, and for these causes (no doubt) it was, that our Sauiour sent out his twelue Apostles two by two Mark. 6.7. and so the 70. disciples, two and two before him, Luke 10.1.
and in their business there, and for these Causes (no doubt) it was, that our Saviour sent out his twelue Apostles two by two Mark. 6.7. and so the 70. Disciples, two and two before him, Lycia 10.1.
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Hence we may gather the wisedome and care that ought to bee vsed in matters and businesses of waight and importance, especially in businesses of the Church, both in regard of the busines it selfe,
Hence we may gather the Wisdom and care that ought to be used in matters and businesses of weight and importance, especially in businesses of the Church, both in regard of the business it self,
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and titles of honor, he said not barely, I haue sent to you one named Tychicus, & an other whose name is Onesimus, but I haue sent to you Tichicus, a man excellently qualified, a b loued brother and faithfull minister with Onesimus also a man worthy commendation, beeing a faithfull •nd a beloued brother, who is one of you:
and titles of honour, he said not barely, I have sent to you one nam Tychicus, & an other whose name is Onesimus, but I have sent to you Tichicus, a man excellently qualified, a b loved brother and faithful minister with Onesimus also a man worthy commendation, being a faithful •nd a Beloved brother, who is one of you:
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That the dignitie and goodnesse of the person or persons bee it one or more, that are sent on a message of weight and importance, is of great force to giue entertainment to the message that is brought,
That the dignity and Goodness of the person or Persons be it one or more, that Are sent on a message of weight and importance, is of great force to give entertainment to the message that is brought,
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when the messenger is knowne to be an honest man, and of good credit, and one fearing God, the message that he brings, is the better credited, the honestie, fidelitie and good qualities of the messenger commonly makes the message more welcome and better regarded.
when the Messenger is known to be an honest man, and of good credit, and one fearing God, the message that he brings, is the better credited, the honesty, Fidis and good qualities of the Messenger commonly makes the message more welcome and better regarded.
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and so many times the good opinion that men haue of the honestie and goodnesse of the messenger, that brings them any tidings, it swayes much with them to beleeue his report,
and so many times the good opinion that men have of the honesty and Goodness of the Messenger, that brings them any tidings, it sways much with them to believe his report,
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if such as are the Lords messengers, imployed in bringing the comfortable newes of saluation, be knowne to be men well qualified, not onely with knowledge and vtterance,
if such as Are the lords messengers, employed in bringing the comfortable news of salvation, be known to be men well qualified, not only with knowledge and utterance,
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but because he was a good man, so saith the text, Herod knowing that Iohn was a iust man and holy, he reuerenced him, he did manie thinges, and heard him gladly.
but Because he was a good man, so Says the text, Herod knowing that John was a just man and holy, he reverenced him, he did many things, and herd him gladly.
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yet care not how basely, and how offensiuely they carrie themselues in the sight of those to whom they are sent, and to exhort and stir them vp that as they would see any due regard of the message they bring to Gods people,
yet care not how basely, and how offensively they carry themselves in the sighed of those to whom they Are sent, and to exhort and stir them up that as they would see any due regard of the message they bring to God's people,
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but that themselues also haue true fellowshippe and communion with him, and that it may be truely sayd of them as heere of Tychicus, that they are beloued brethren.
but that themselves also have true fellowship and communion with him, and that it may be truly said of them as Here of Tychicus, that they Are Beloved brothers.
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Wee for our parts are to pray for this, that seeing the regard of the Lords heauenly message depends much on the quality of the person of the messengers,
we for our parts Are to pray for this, that seeing the regard of the lords heavenly message depends much on the quality of the person of the messengers,
and is commonly greater or lesse, as the messengers that bring it are qualified, and as they are either good or bad, it would please the Lord, to make all that are sent about his holy businesse, aswell godly men as good schollers, and that they may be as well sanctified in their hearts and liues,
and is commonly greater or less, as the messengers that bring it Are qualified, and as they Are either good or bad, it would please the Lord, to make all that Are sent about his holy business, aswell godly men as good Scholars, and that they may be as well sanctified in their hearts and lives,
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but in respect of religion, and profession of the same true faith of Christ, so are all true Christians, all that professe the same faith of Christ called, Mat. 23.8.
but in respect of Religion, and profession of the same true faith of christ, so Are all true Christians, all that profess the same faith of christ called, Mathew 23.8.
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and one whom I loue, and worthy to bee beloued of all true Christians, and one that doth faithfully serue Christ, in the ministry and preaching of his Gospell,
and one whom I love, and worthy to be Beloved of all true Christians, and one that does faithfully serve christ, in the Ministry and preaching of his Gospel,
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That these are indeed stiles and titles of great honour, and it is an excellent priuiledge and preferment to bee a brother in Christ, a Minister of the gospell,
That these Are indeed stile and titles of great honour, and it is an excellent privilege and preferment to be a brother in christ, a Minister of the gospel,
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It is said, Ioh: 1 12. As many as receiued him, to them he gaue power (or rather as the word signifies prerogatiue and priuiledge) to be the sonnes of God,
It is said, John: 1 12. As many as received him, to them he gave power (or rather as the word signifies prerogative and privilege) to be the Sons of God,
and are true beleeuing members of Christ, and so brethren one to another in Christ, they haue this priuiledge and preferment, to bee the sonnes of God, the excellencie of which honour is vnspeakable:
and Are true believing members of christ, and so brothers one to Another in christ, they have this privilege and preferment, to be the Sons of God, the excellency of which honour is unspeakable:
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and therefore it is an audacious and monstrous impietie, that is found in some scoffing and prophane wretches, who dare turne that which the Lord hath giuen as an honour,
and Therefore it is an audacious and monstrous impiety, that is found in Some scoffing and profane wretches, who Dare turn that which the Lord hath given as an honour,
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well, let it not discourage any that is (indeed) of the brotherhood with the members of Iesus Christ, that is a title of honour and glory, that the God of glory hath vouchsafed to set on his dearest children,
well, let it not discourage any that is (indeed) of the brotherhood with the members of Iesus christ, that is a title of honour and glory, that the God of glory hath vouchsafed to Set on his dearest children,
and this is our reioycing, (euen as many of vs as are true beleeuers) that the Lord hath vouchsafed to honour vs not with vaine puffes of worldly honour, but with such honour as shall neuer bee taken from vs,
and this is our rejoicing, (even as many of us as Are true believers) that the Lord hath vouchsafed to honour us not with vain puffs of worldly honour, but with such honour as shall never be taken from us,
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Now more specially from the first of these titles (beloued brother) in that the Apostle calles Tychicus a brother, and he adioynes (beloued) a brother in Christ, a true Christian,
Now more specially from the First of these titles (Beloved brother) in that the Apostle calls Tychicus a brother, and he adjoins (Beloved) a brother in christ, a true Christian,
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That if a man be a true beleeuing Christian & so our brother in the Lord, we are bound euen in that respect much more tenderly to embrace him in our hearts,
That if a man be a true believing Christian & so our brother in the Lord, we Are bound even in that respect much more tenderly to embrace him in our hearts,
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yet in more speciall manner, and with more entire and hearty affection, are we to loue the Saints and children of God, who haue vnion and coniunction with vs in Christ.
yet in more special manner, and with more entire and hearty affection, Are we to love the Saints and children of God, who have Union and conjunction with us in christ.
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and then all that beare his image for his sake, and among these, those that beare Gods image, more especially, to loue them that are renued according to Gods image in holinesse,
and then all that bear his image for his sake, and among these, those that bear God's image, more especially, to love them that Are renewed according to God's image in holiness,
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as they beare Gods image, but chiefely on the members of Christ, the Saints and children of God, in whom are manifest arguments and signes of true and vnfained holinesse and religion.
as they bear God's image, but chiefly on the members of christ, the Saints and children of God, in whom Are manifest Arguments and Signs of true and unfeigned holiness and Religion.
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and other mens iudgments, children of the Diuell, Kaine flew his brother, and why? because as it followeth, his owne workes were euill and his brothers good, the old serpent Satan, hath not yet cast his skin, he still sowes dislike among men,
and other men's Judgments, children of the devil, Kaine flew his brother, and why? Because as it follows, his own works were evil and his Brother's good, the old serpent Satan, hath not yet cast his skin, he still sows dislike among men,
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That this is an infallible note of the true childe of God, 1. Iohn 3.14. wee know that wee are translated from death to life because wee loue the brethren,
That this is an infallible note of the true child of God, 1. John 3.14. we know that we Are translated from death to life Because we love the brothers,
and Dauid makes this a speciall note of him that shall dwell in the Lords tabernacle, Psal. 15.4. that hee is one in whose eyes a vile person is despised, but hee maketh much of those that feare the LORD;
and David makes this a special note of him that shall dwell in the lords tabernacle, Psalm 15.4. that he is one in whose eyes a vile person is despised, but he makes much of those that Fear the LORD;
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Let vs loue with speciail loue euerie one, in whom wee discerne anie measure of sanctifying grace, according to the measure of grace, without partiality, and without respect of persons;
Let us love with speciail love every one, in whom we discern any measure of sanctifying grace, according to the measure of grace, without partiality, and without respect of Persons;
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and so beneficiall vnto vs in outward things, that is, to loue as the Publicanes did, of whom Christ saith, Mat. 5.47. that they are friendly to their friends;
and so beneficial unto us in outward things, that is, to love as the Publicans did, of whom christ Says, Mathew 5.47. that they Are friendly to their Friends;
and though they bee thine enemies, but yet loue them so farre as they beare the image of GOD euen because they beare his image, loue euerie brother because hee is a brother in CHRIST,
and though they be thine enemies, but yet love them so Far as they bear the image of GOD even Because they bear his image, love every brother Because he is a brother in CHRIST,
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and one that did serue Christ in the ministrie of of the Gospell, and one that labored together with him in that calling, hee giues to these titles the adiunct or epithite, faithfull (and faithfull Minister) wee see he doth not commend Tichicus a Minister for his wit, his learning, his eloquence, his grauitie, &c. that hee was a learned,
and one that did serve christ in the Ministry of of the Gospel, and one that laboured together with him in that calling, he gives to these titles the adjunct or epithet, faithful (and faithful Minister) we see he does not commend Tichicus a Minister for his wit, his learning, his eloquence, his gravity, etc. that he was a learned,
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an eloquent, or great Minister, (though these be good and commendable things in a Minister) but hee commends him for his faithfulnesse, that hee was faithfull in his Ministrie and did answer that trust that was reposed in him in discharge of his dutie. Hence then we may gather.
an eloquent, or great Minister, (though these be good and commendable things in a Minister) but he commends him for his faithfulness, that he was faithful in his Ministry and did answer that trust that was reposed in him in discharge of his duty. Hence then we may gather.
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That the chiefe ornament and that which most commends a Minister of Christ in regard of the execution of his office, is to be faithfull, it is the best epithite of praise that can be giuen to a minister of the Gospell, that hee is faithfull,
That the chief ornament and that which most commends a Minister of christ in regard of the execution of his office, is to be faithful, it is the best epithet of praise that can be given to a minister of the Gospel, that he is faithful,
and of good to his people, and that in the performance of such duties as concerne him, hee doth answere that trust that is reposed in him. 1. Cor. 4.2.
and of good to his people, and that in the performance of such duties as concern him, he does answer that trust that is reposed in him. 1. Cor. 4.2.
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Now in the last place from this commendation of Tychicus, note we, that the Apostle, though he was an Apostle, and Tychicus (no doubt) but an ordinarie Minister,
Now in the last place from this commendation of Tychicus, note we, that the Apostle, though he was an Apostle, and Tychicus (no doubt) but an ordinary Minister,
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That euen ordinarie Ministers of the Gospell, such as are truly called to that office and function, are fellowseruants with the Apostles of Christ, though indeed, there is difference in degree betweene an ordinarie Minister, and an Apostle:
That even ordinary Ministers of the Gospel, such as Are truly called to that office and function, Are fellowseruants with the Apostles of christ, though indeed, there is difference in degree between an ordinary Minister, and an Apostle:
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And that is a matter of great comfort to all true Ministers of the Gospell, faithfully labouring in their calling, they are thereby assured of the assistance of Gods Spirit in teaching, of his protection ouer them in their Ministrie,
And that is a matter of great Comfort to all true Ministers of the Gospel, faithfully labouring in their calling, they Are thereby assured of the assistance of God's Spirit in teaching, of his protection over them in their Ministry,
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This Onesimus (no doubt) was the same man that was seruant to Philemon, who both robbed his master, and ran away from him, whom Paul after that hauing wonne to Christ,
This Onesimus (no doubt) was the same man that was servant to Philemon, who both robbed his master, and ran away from him, whom Paul After that having won to christ,
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Now for the matter of doctrine offered vnto vs from this commendation of Onesimus, (passing by that which was common to him with Tychicus, as that hee was a beloued brother) wee are to marke heere that the Apostle calles him a faithfull brother;
Now for the matter of Doctrine offered unto us from this commendation of Onesimus, (passing by that which was Common to him with Tychicus, as that he was a Beloved brother) we Are to mark Here that the Apostle calls him a faithful brother;
That the falles and faults of men after their true repentance and conuersion to the Lord, are to bee forgotten of vs, no mans sinne which hee hath truely repented of, ought to be any disparagement to him in after time, wee are not to haue any man in lesse esteeme,
That the falls and Faults of men After their true Repentance and conversion to the Lord, Are to be forgotten of us, no men sin which he hath truly repented of, ought to be any disparagement to him in After time, we Are not to have any man in less esteem,
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I say to thee, many sins are forgiuen her for she loued much, as if he had said, thou iudgest amisse of this woman, thou art not to deeme of her according to her former life past, knowne to thee to be wicked,
I say to thee, many Sins Are forgiven her for she loved much, as if he had said, thou Judges amiss of this woman, thou art not to deem of her according to her former life passed, known to thee to be wicked,
and sinnefull, but as shee now is, truly penitent, and shewing her selfe an humble penitentiarie, iudge of her by her loue, which is an infallible proofe of her acquittance,
and sinful, but as she now is, truly penitent, and showing her self an humble penitentiary, judge of her by her love, which is an infallible proof of her acquittance,
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First, therefore such persons are iustly to bee taxed, and much to bee blamed, who if once they know another to be guilty of some great sinne, euer after that, carry a foule suspition of that partie,
First, Therefore such Persons Are justly to be taxed, and much to be blamed, who if once they know Another to be guilty of Some great sin, ever After that, carry a foul suspicion of that party,
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and for this point I say no more but this, take heed thou condemne not him, whom (it may bee) God hath acquitted, set not thou a curse where thou seest the print of Gods blessing,
and for this point I say no more but this, take heed thou condemn not him, whom (it may be) God hath acquitted, Set not thou a curse where thou See the print of God's blessing,
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and this is a singular comfort to all true repentant sinners, and let none but such take hold of this comfort, let not such as liue in their sinnes, catch at this, it belongs not vnto them,
and this is a singular Comfort to all true repentant Sinners, and let none but such take hold of this Comfort, let not such as live in their Sins, catch At this, it belongs not unto them,
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That euen naturall and ciuill respects in which men partake one with another, as consanguinity, affinitie, nation, countrie with the like, should be to them causes of greater mutuall loue one towardes another,
That even natural and civil respects in which men partake one with Another, as consanguinity, affinity, Nation, country with the like, should be to them Causes of greater mutual love one towards Another,
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if men be conioyned not only in fellowship of the same faith and religion, but also by some naturall or ciuil bond, they are in that respect bound more tenderly to loue and regard one another.
if men be conjoined not only in fellowship of the same faith and Religion, but also by Some natural or civil bound, they Are in that respect bound more tenderly to love and regard one Another.
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And on this ground (no doubt) it was that the Apostle said 1. Tim. 5.8. if any prouide not for his owne, namely, for them of his houshold, he denieth the faith and is worse then an •••id•ll;
And on this ground (no doubt) it was that the Apostle said 1. Tim. 5.8. if any provide not for his own, namely, for them of his household, he Denieth the faith and is Worse then an •••id•ll;
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or by any other speciall bond whatsoeuer, it is our common fault that we esteeme them least that are of our selue•, in regard of the familiaritie wee haue with them,
or by any other special bound whatsoever, it is our Common fault that we esteem them least that Are of our selue•, in regard of the familiarity we have with them,
Touching the wordes, some thinges are to be cleared, that wee may better proceede in the matter of doctrine verse 7. ( shall declare vnto you my whole state) the Apostle by his whole state, meant all those thinges that were done to him,
Touching the words, Some things Are to be cleared, that we may better proceed in the matter of Doctrine verse 7. (shall declare unto you my Whole state) the Apostle by his Whole state, meant all those things that were done to him,
and how hee was dealt withall being in prison, then he saith verse 9. they shall shew you of all things heere, by all thinges, he meant not all thinges in generall, whatsoeuer were done at Rome,
and how he was dealt withal being in prison, then he Says verse 9. they shall show you of all things Here, by all things, he meant not all things in general, whatsoever were done At Rome,
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but all thinges concerning the state of the Church, and the case of Christian faith, and profession, the knowledge whereof was profitable for the Colossians to know.
but all things Concerning the state of the Church, and the case of Christian faith, and profession, the knowledge whereof was profitable for the colossians to know.
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And where hee saith verse 8. that he sent to them for the same purpose, that he might know their state, his meaning is, that he might vnderstand the state of their church and how it stood with them in regard of Christian profession,
And where he Says verse 8. that he sent to them for the same purpose, that he might know their state, his meaning is, that he might understand the state of their Church and how it stood with them in regard of Christian profession,
I might hence (as iust occasion is giuen) speake of the Apostles singular care that he had ouer the Colossians, who being himselfe in prison which could not but giue him much occasion of care for himselfe,
I might hence (as just occasion is given) speak of the Apostles singular care that he had over the colossians, who being himself in prison which could not but give him much occasion of care for himself,
but to send such worthy messengers vnto them, and that for so good ends, yea such men as himselfe (no doubt) had neede of to minister to him in prison,
but to send such worthy messengers unto them, and that for so good ends, yea such men as himself (no doubt) had need of to minister to him in prison,
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and with the state of the Church where he was, and to vnderstand of their state, he doth plainely manifest a desire that was in him to know the state of the Colossians,
and with the state of the Church where he was, and to understand of their state, he does plainly manifest a desire that was in him to know the state of the colossians,
Wee haue heere example of it, and elsewhere in other Epistles of Paul, and wee haue a notable example of it in Nehemiah: Nehemiah enquired after the state of the Iewes and concerning Ierusalem,
we have Here Exampl of it, and elsewhere in other Epistles of Paul, and we have a notable Exampl of it in Nehemiah: Nehemiah inquired After the state of the Iewes and Concerning Ierusalem,
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And so it is lawfull for vs, to desire newes from other Churches, touching such as are eminent members and speciall instruments of Gods glorie in those Churches,
And so it is lawful for us, to desire news from other Churches, touching such as Are eminent members and special Instruments of God's glory in those Churches,
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who gaue themselues either to tell, or to heare some newes, and manie of vs may iustlie bee taxed also for so doing, wee may lawfully desire to heare newes,
who gave themselves either to tell, or to hear Some news, and many of us may justly be taxed also for so doing, we may lawfully desire to hear news,
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as occasion and necessitie shall require, these (indeed) are the principall, and almost the onely causes why wee should bee desirous to heare newes from other Churches,
as occasion and necessity shall require, these (indeed) Are the principal, and almost the only Causes why we should be desirous to hear news from other Churches,
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or that lye vnder any other pressure, or trouble whatsoeuer, it is good for vs to be acquainted with the state of Gods children suffering eyther imprisonment,
or that lie under any other pressure, or trouble whatsoever, it is good for us to be acquainted with the state of God's children suffering either imprisonment,
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and consider how they are dealt withall, what things come vnto them, how they behaue and carry themselues in their troubles and what issue they haue out of them, what end the Lord makes, as Iames saith Iam. 5.11.
and Consider how they Are dealt withal, what things come unto them, how they behave and carry themselves in their Troubles and what issue they have out of them, what end the Lord makes, as James Says Iam. 5.11.
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and what end the Lord makes of them, and not onely to know and consider the things that befel the Church and children of God in former ages, set before vs in the Scripture for examples to looke vpon,
and what end the Lord makes of them, and not only to know and Consider the things that befell the Church and children of God in former ages, Set before us in the Scripture for Examples to look upon,
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and how they demeane themselues, and what issue they haue out of them, for therein wee shall many times see Gods great mercy and his wonderfull power manifestly appearing,
and how they demean themselves, and what issue they have out of them, for therein we shall many times see God's great mercy and his wonderful power manifestly appearing,
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and therefore doubtlesse it is good for vs to know and consider the state of Gods children in time of their imprisonment or any other suffering whatsoeuer, it is good for vs to mark and obserue it,
and Therefore doubtless it is good for us to know and Consider the state of God's children in time of their imprisonment or any other suffering whatsoever, it is good for us to mark and observe it,
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and how they are dealt withall, how they carrie themselues, what comfort they finde, and what end the Lord makes of their trials is of excellent vse, to put off,
and how they Are dealt withal, how they carry themselves, what Comfort they find, and what end the Lord makes of their trials is of excellent use, to put off,
and how the Lord vouchsafed comfort vnto him, and made a good end of his trouble, hee shall finde that that will bee of excellent vse to repell and quench the fiery darts of Satan,
and how the Lord vouchsafed Comfort unto him, and made a good end of his trouble, he shall find that that will be of excellent use to repel and quench the fiery darts of Satan,
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and that will be a notable meanes to strengthen and to hold him vp, and to giue him assurance, that the Lord will likewise restraine the malice of Satan against him,
and that will be a notable means to strengthen and to hold him up, and to give him assurance, that the Lord will likewise restrain the malice of Satan against him,
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doe thou therefore acquaint thy selfe with the state of Gods children, suffering either imprisonment or any other trouble, (thou canst not want examples) consider, obserue,
do thou Therefore acquaint thy self with the state of God's children, suffering either imprisonment or any other trouble, (thou Canst not want Examples) Consider, observe,
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and if thou in time of thy affliction canst call to minde, and bee able to say, I know a childe of God, that was afflicted as I am, I remember his whole state,
and if thou in time of thy affliction Canst call to mind, and be able to say, I know a child of God, that was afflicted as I am, I Remember his Whole state,
Let euery childe of God therefore, labour not onely to arme himselfe with comforts and examples of Scripture, (though with those chiefly) but with examples also of his owne age and time,
Let every child of God Therefore, labour not only to arm himself with comforts and Examples of Scripture, (though with those chiefly) but with Examples also of his own age and time,
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how it stood with them in respect of christian profession, and things that did concerne the state of religion where hee was, wee may easily conceiue thus much.
how it stood with them in respect of christian profession, and things that did concern the state of Religion where he was, we may Easily conceive thus much.
That in our listning and enquiring after the state of other Churches, wee are chiefly to inquire how it stands with them in respect of religion, how it fares with the gospell among them,
That in our listening and inquiring After the state of other Churches, we Are chiefly to inquire how it Stands with them in respect of Religion, how it fares with the gospel among them,
how they profit and increase in faith, in loue, in repentance, in humilitie, and in other gifts and graces of Gods spirit, that is the thing wee are chiefly to inquire after:
how they profit and increase in faith, in love, in Repentance, in humility, and in other Gifts and graces of God's Spirit, that is the thing we Are chiefly to inquire After:
The Apostle addes further, that hee sent Tychicus to the Colossians, that hee might comfort them, that hee might bee a meanes to cheere vp their hearts, that they should not faint at his troubles. Whence wee are taught.
The Apostle adds further, that he sent Tychicus to the colossians, that he might Comfort them, that he might be a means to cheer up their hearts, that they should not faint At his Troubles. Whence we Are taught.
That it is a principall duty to bee performed by them that are sent as Tychicus was, to others, to comfort them to whom they are sent, that they faint not,
That it is a principal duty to be performed by them that Are sent as Tychicus was, to Others, to Comfort them to whom they Are sent, that they faint not,
euen by all the Ministers of the gospell, they are in their speeches and ministeriall actions, chiefly to ayme at this, that mens hearts may be comforted, that such as belong to God may receiue spirituall ioy and comfort, and may be furnished with such comfort,
even by all the Ministers of the gospel, they Are in their Speeches and ministerial actions, chiefly to aim At this, that men's hearts may be comforted, that such as belong to God may receive spiritual joy and Comfort, and may be furnished with such Comfort,
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and as many as are begotten by that liuely hope, are also brought to reioyce with ioy vnspeakable and gloriou•, 1. Pet: 1.8. this point I haue handled before, therefo•e I now only touch it.
and as many as Are begotten by that lively hope, Are also brought to rejoice with joy unspeakable and gloriou•, 1. Pet: 1.8. this point I have handled before, therefo•e I now only touch it.
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It may serue to checke and reprooue many Ministers of the gospell, who in their speeches and other ministeriall actions, ayme not at the comfort and edification of those, to whom they are sent, but at their owne profit;
It may serve to check and reprove many Ministers of the gospel, who in their Speeches and other ministerial actions, aim not At the Comfort and edification of those, to whom they Are sent, but At their own profit;
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That comfort of heart, true and sound comfort, that comforteth the hearts of men, is ordinarily deliuered by the Ministers of the gospell out of the word of God, I say (ordinarily,) for extraordinarily it may be deliuered by priuate persons.
That Comfort of heart, true and found Comfort, that comforts the hearts of men, is ordinarily Delivered by the Ministers of the gospel out of the word of God, I say (ordinarily,) for extraordinarily it may be Delivered by private Persons.
Because (indeede) the Lord that formed the lips hath vndertaken to giue a blessing to the word of comfort deliuered by his faithfull Minister, Isai. 57.19. I create the fruits of the lips to be peace.
Because (indeed) the Lord that formed the lips hath undertaken to give a blessing to the word of Comfort Delivered by his faithful Minister, Isaiah 57.19. I create the fruits of the lips to be peace.
Oh then, what account ought we to make of the comforts of the word, made knowne to vs by the ministry of faithfull Ministers? How ought we to treasure,
O then, what account ought we to make of the comforts of the word, made known to us by the Ministry of faithful Ministers? How ought we to treasure,
and affliction, and remember that thou canst not ordinarily haue true comfort, vnlesse it be deliuered by the ministrie of the Gospell, out of the word of God,
and affliction, and Remember that thou Canst not ordinarily have true Comfort, unless it be Delivered by the Ministry of the Gospel, out of the word of God,
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and cheere vp thine heart, when all the comforts in the world, faile thee, thou maiest obserue in that, sometimes it comes to passe, that a man that hath had no care to prouide such comfort,
and cheer up thine heart, when all the comforts in the world, fail thee, thou Mayest observe in that, sometime it comes to pass, that a man that hath had no care to provide such Comfort,
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yet hee cannot haue it, therefore bee thou wise, now make precious account of the comforts deliuered to thee in the ministry of the word, hide them and treasure them vp in thine heart, that in time of neede they may comfort thee,
yet he cannot have it, Therefore be thou wise, now make precious account of the comforts Delivered to thee in the Ministry of the word, hide them and treasure them up in thine heart, that in time of need they may Comfort thee,
In this verse the Apostle comes to a second branch of his conclusion, (namely the declaration of the loue of others, that were with him towards the Colossians, made knowne both by their salutations, sent vnto them,
In this verse the Apostle comes to a second branch of his conclusion, (namely the declaration of the love of Others, that were with him towards the colossians, made known both by their salutations, sent unto them,
In the 10 and 11. verses wee haue three persons mentioned, that out of their loue sent salutations to the Colossians, Aristarcus, Marcus, and Iesus, and that the Apostle might incite and stirre vp the Colossians, to regard the loue of these men,
In the 10 and 11. Verses we have three Persons mentioned, that out of their love sent salutations to the colossians, Aristarchus, Marcus, and Iesus, and that the Apostle might incite and stir up the colossians, to regard the love of these men,
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First, hee commends them by such titles as were proper to them seuerally, as that Aristarcus was his prison-fellow, Marcus kinsman to Barnabas, his sisters sonne,
First, he commends them by such titles as were proper to them severally, as that Aristarchus was his prison-fellow, Marcus kinsman to Barnabas, his Sisters son,
Secondly, by their assisting of him, and working together with him to the kingdome of God, which commendation is further amplified by the word of restraint (onely) that they only were his workfellowes vnto the kingdome of God. And then,
Secondly, by their assisting of him, and working together with him to the Kingdom of God, which commendation is further amplified by the word of restraint (only) that they only were his workfellowes unto the Kingdom of God. And then,
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an effect of their assistance of him to the kingdome of God, in the last words of verse 11. (wich haue beene vnto my consolation) and so we see the generall things contained in these two verses.
an Effect of their assistance of him to the Kingdom of God, in the last words of verse 11. (which have been unto my consolation) and so we see the general things contained in these two Verses.
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and being conuerted by Pauls preaching, he did accompany him in the most of his iourneies, hee was taken with him in the tumult at Ephesus, and after that hee accompanied him going into Asia, and was carried prisoner together with Paul to Rome, and therefore hee heere cals him his fellow-prisoner.
and being converted by Paul's preaching, he did accompany him in the most of his journeys, he was taken with him in the tumult At Ephesus, and After that he accompanied him going into Asia, and was carried prisoner together with Paul to Room, and Therefore he Here calls him his fellow-prisoner.
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who being taken into the company of Paul, and Barnabas, ministred to them in their iourney till they came to Perga, a Citie in Pamphilia, but then departed from them,
who being taken into the company of Paul, and Barnabas, ministered to them in their journey till they Come to Perga, a city in Pamphylia, but then departed from them,
or kinsman to Barnabas, that worthy seruant of Christ, and hee further addes that touching him they had receiued commandements, meaning that they had beene written to concerning him,
or kinsman to Barnabas, that worthy servant of christ, and he further adds that touching him they had received Commandments, meaning that they had been written to Concerning him,
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and the tenour and effect of the commandement, or writing was, that if he came they should receiue him (that is) that they should entertaine him kindly,
and the tenor and Effect of the Commandment, or writing was, that if he Come they should receive him (that is) that they should entertain him kindly,
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Aristarcus that hath gone through many brunts of trouble with mee, and now my fellow-prisoner, and Iohn Marke nephew to Barnabas, that worthy seruant of Christ.
Aristarchus that hath gone through many brunts of trouble with me, and now my fellow-prisoner, and John Mark nephew to Barnabas, that worthy servant of christ.
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and to be performed one to another, by word, or by writing, we haue example of it not only heere but in other places also Rom. 16. almost throughout the whole chapter, 1. Cor. 16.19.20. 2. Cor. 13.12.
and to be performed one to Another, by word, or by writing, we have Exampl of it not only Here but in other places also Rom. 16. almost throughout the Whole chapter, 1. Cor. 16.19.20. 2. Cor. 13.12.
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as occasion is offered, but is thy saluting of an other at all times a fruite of thy true loue to them whom thou salutest? I feare me it is not so in some, they salute others,
as occasion is offered, but is thy saluting of an other At all times a fruit of thy true love to them whom thou salute? I Fear me it is not so in Some, they salute Others,
and seeme kindly and friendly to greete them, but their salutation is many times, (as we vse to say) but from the teeth outward, it comes not from any true loue of the heart, especially if there haue beene a difference,
and seem kindly and friendly to greet them, but their salutation is many times, (as we use to say) but from the teeth outward, it comes not from any true love of the heart, especially if there have been a difference,
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they carrie within a wicked purpose, and mischieuous heart against them, yea some thinke it sufficient if they yeeld a verball greeting of those with whom they liue,
they carry within a wicked purpose, and mischievous heart against them, yea Some think it sufficient if they yield a verbal greeting of those with whom they live,
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when I meete them, I aske them how they do, and what would you haue more, yes, there is more required of thee, thy saluting of others must proceede from a true loue of them, it must be a fruite ishuing out of that loue,
when I meet them, I ask them how they do, and what would you have more, yes, there is more required of thee, thy saluting of Others must proceed from a true love of them, it must be a fruit ishuing out of that love,
and spirit of God, 1. Pet. 1.22. seeing your soules are purified in obeying the truth through the Spirit to loue brotherly without faining, loue one another with a pure heart feruently.
and Spirit of God, 1. Pet. 1.22. seeing your Souls Are purified in obeying the truth through the Spirit to love brotherly without feigning, love one Another with a pure heart fervently.
and not sanctified by the word and spirit of God, then let thy heart and tongue euer go together in thy saluting of others, take heede of formall saluting of any:
and not sanctified by the word and Spirit of God, then let thy heart and tongue ever go together in thy saluting of Others, take heed of formal saluting of any:
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Let thy saluting and greeting of others euer proceed from inward affection and be an euidence and testimonie of thy vnfained loue to those whom thou salutest.
Let thy saluting and greeting of Others ever proceed from inward affection and be an evidence and testimony of thy unfeigned love to those whom thou salute.
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That the constant suffering of men, and namely the imprisonment which they suffer or haue suffered for the truth should be a speciall reason to mooue vs to loue and to honor them, yea to honor them aboue other men,
That the constant suffering of men, and namely the imprisonment which they suffer or have suffered for the truth should be a special reason to move us to love and to honour them, yea to honour them above other men,
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as to chuse them out from among the common sort of soldiers, to be as it were his champions to stand out in the defence of his truth, against all gainesaiers? certainely we ought.
as to choose them out from among the Common sort of Soldiers, to be as it were his champions to stand out in the defence of his truth, against all gainers? Certainly we ought.
as the father himselfe shall iudge fit, and many of Gods children drinke of the same cuppe of affliction, no childe of God is singular in his suffering,
as the father himself shall judge fit, and many of God's children drink of the same cup of affliction, no child of God is singular in his suffering,
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but he may finde out a fellow sufferer, if he looke abroad into the world, and into the state of Gods children in former times. Gen. 26.1. The text saith there was a famine in the land besides the first famine that was in the daies of Abraham, plainely shewing, that the Lord tried Izhak with the same affliction of famine, that he had tried Abraham his father withall. Heb. 11.36.
but he may find out a fellow sufferer, if he look abroad into the world, and into the state of God's children in former times. Gen. 26.1. The text Says there was a famine in the land beside the First famine that was in the days of Abraham, plainly showing, that the Lord tried Isaac with the same affliction of famine, that he had tried Abraham his father withal. Hebrew 11.36.
The holy Ghost saith others haue beene tried by mockings, and scourgings, yea moreouer by bonds & imprisonments, giuing vs to vnderstand, that howsoeuer the Saints suffered some one kinde of affliction,
The holy Ghost Says Others have been tried by mockings, and scourgings, yea moreover by bonds & imprisonments, giving us to understand, that howsoever the Saints suffered Some one kind of affliction,
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And this (for the vse) may serue as a ground of great comfort to a childe of God in time of some grieuous affliction, as the common saying is, it is a comfort to such as be in miserie to haue a companion in their suffering.
And this (for the use) may serve as a ground of great Comfort to a child of God in time of Some grievous affliction, as the Common saying is, it is a Comfort to such as be in misery to have a Companion in their suffering.
or (happily) now is borne by other of Gods children, and that he may (if he will) finde out a fellow-sufferer one that is like to himselfe in suffering, in time of great affliction, Sathan will be busie with a weake Christian,
or (happily) now is born by other of God's children, and that he may (if he will) find out a Fellow-sufferer one that is like to himself in suffering, in time of great affliction, Sathan will be busy with a weak Christian,
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and they sticke not to vtter it, and to crie out, as the Church did, Lamen. 1.12. was there euer any sorrow like vnto my sorrow which is done vnto me wherewith the Lord hath afflicted me in the day of his fierce wrath:
and they stick not to utter it, and to cry out, as the Church did, Lamen. 1.12. was there ever any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce wrath:
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or some other good end, the Apostle Peter speakes plaine to this purpose 1. Pet. 5.9. Resist the (deuill) stedfast in the faith, knowing that the same afflictions are accomplished in your brethren, which are in the world.
or Some other good end, the Apostle Peter speaks plain to this purpose 1. Pet. 5.9. Resist the (Devil) steadfast in the faith, knowing that the same afflictions Are accomplished in your brothers, which Are in the world.
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and thou differest from all Gods children in thy suffering, and that the Lord neuer dealt so with any of his children, tell him he is a liar as he hath beene.
and thou differest from all God's children in thy suffering, and that the Lord never dealt so with any of his children, tell him he is a liar as he hath been.
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The Apostle whom thou oughtest to beleeue hath taught thee another lesson, that the same afflictions are accomplished in thy brethren, which are in thee,
The Apostle whom thou Ought to believe hath taught thee Another Lesson, that the same afflictions Are accomplished in thy brothers, which Are in thee,
although thou know them not, and therefore thou art no odde person, thou differest not from all Gods children in thy suffering, euer remember it in time of thy grieuous affliction, that no other triall,
although thou know them not, and Therefore thou art no odd person, thou differest not from all God's children in thy suffering, ever Remember it in time of thy grievous affliction, that no other trial,
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We are further to obserue that the Apostle describing Marcus, and commending him to the Colossians, he sets him out by his kindred, that he was Barnabas sisters son, that he was kinsman to Barnabas, that worthy seruant of the Lord,
We Are further to observe that the Apostle describing Marcus, and commending him to the colossians, he sets him out by his kindred, that he was Barnabas Sisters son, that he was kinsman to Barnabas, that worthy servant of the Lord,
That it is no small honor to be kinsman to one that is a worthy seruant of God, it is a matter of dignity to be allied and to be of the kindred of such as are godly and excellent instruments of gods glory.
That it is no small honour to be kinsman to one that is a worthy servant of God, it is a matter of dignity to be allied and to be of the kindred of such as Are godly and excellent Instruments of God's glory.
though I be very bold in Christ, to command thee that which is conuenient, so they had receiued letters (it may be) from the Apostle, by vertue of his Apostleshippe, commanding them,
though I be very bold in christ, to command thee that which is convenient, so they had received letters (it may be) from the Apostle, by virtue of his Apostleship, commanding them,
and remember that besides this, that brotherly loue is the badge and cognizance of our profession, by this shall all men know that yee are my disciples,
and Remember that beside this, that brotherly love is the badge and cognizance of our profession, by this shall all men know that ye Are my Disciples,
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Andronicus nnd Iunia my Cosins, verse, 11. Herodian my kinsman verse 21. Lucius, and Iason, and Sosipater my Kinsmen whereby the holy ghost would teach vs to esteeme it as an excellent honor to be of the kindred to a godly man, see then by this briefly, the great force of true pietie and the accoumpt it is of with the Lord, it is sufficient not only to get honor to those that haue it with all that are able to iudge aright,
Andronicus nnd Iunia my Cousin's, verse, 11. Herodian my kinsman verse 21. Lucius, and Iason, and Sosipater my Kinsmen whereby the holy ghost would teach us to esteem it as an excellent honour to be of the kindred to a godly man, see then by this briefly, the great force of true piety and the account it is of with the Lord, it is sufficient not only to get honour to those that have it with all that Are able to judge aright,
but also to all their kindred, and such as bee of the kindred to good and godly men, may reioyce in this, and after an holy manner euen boast in it, that they haue worthy seruants of God to their kinsmen,
but also to all their kindred, and such as bee of the kindred to good and godly men, may rejoice in this, and After an holy manner even boast in it, that they have worthy Servants of God to their kinsmen,
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and much more to their parents, that they are the children of godly parents, yet so as that by their example they be stirred vp to the like godlinesse, else that honor will turne into their shame, both before God,
and much more to their Parents, that they Are the children of godly Parents, yet so as that by their Exampl they be stirred up to the like godliness, Else that honour will turn into their shame, both before God,
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Again, is it an honor to be of the kindred to holy men and worthy seruants of God? then much greater honour is it to be brother to the son of God himselfe, the Lord Iesus & the adopted son or daughter of God the father, in him, that is the highest degree of honour that can bee vouchsafed to any;
Again, is it an honour to be of the kindred to holy men and worthy Servants of God? then much greater honour is it to be brother to the son of God himself, the Lord Iesus & the adopted son or daughter of God the father, in him, that is the highest degree of honour that can be vouchsafed to any;
The Apostle further affirmes that touching Marcus, the Colossians had receiued commandements, that if he came vnto them, they should receiue him, they had been written vnto concerning him, they had receiued letters (no doubt of commendation touching him,
The Apostle further affirms that touching Marcus, the colossians had received Commandments, that if he Come unto them, they should receive him, they had been written unto Concerning him, they had received letters (no doubt of commendation touching him,
See then in the Apostle an excellent example of Christian behauiour, toward such as hauing formerly offended, are now truely humbled for their offence,
See then in the Apostle an excellent Exampl of Christian behaviour, towards such as having formerly offended, Are now truly humbled for their offence,
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Though Iohn Marke had made defection not from Christ and Christian faith, but from the labour and worke of it, from going with Paul and Barnabas to the worke of the Lord,
Though John Mark had made defection not from christ and Christian faith, but from the labour and work of it, from going with Paul and Barnabas to the work of the Lord,
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and therefore greeuously offended, yet now hauing repented himselfe of his sinne, and testified his repentance by his sincere care to promote the Gospell of Christ, the Apostle did put cleane out of his minde, his former offence,
and Therefore grievously offended, yet now having repented himself of his sin, and testified his Repentance by his sincere care to promote the Gospel of christ, the Apostle did put clean out of his mind, his former offence,
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and esteemed him as a true and faithfull seruant of Christ, and did commend him to the Church by his letters, he writ letters of commendation on his behalfe,
and esteemed him as a true and faithful servant of christ, and did commend him to the Church by his letters, he writ letters of commendation on his behalf,
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yea (as it may seeme) he vsed his Apostolicall power, in charging them to whom he writ, that if Iohn Mark came vnto them, they should receiue him, we see then no former offences should bee remembred after the heart is truely touched for them,
yea (as it may seem) he used his Apostolical power, in charging them to whom he writ, that if John Mark Come unto them, they should receive him, we see then no former offences should be remembered After the heart is truly touched for them,
and hath made knowen his repentance, and we are mutually reconciled, after mutual reconciliation between parties that haue beene at difference, all former offences ought to bee cleane forgotten,
and hath made known his Repentance, and we Are mutually reconciled, After mutual reconciliation between parties that have been At difference, all former offences ought to be clean forgotten,
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and I will be friends with him, but I will neither meddle nor make with him, I will neither buy nor sell with him, I will haue nothing to do with him, it shall bee betweene vs as it was betwixt the Iewes and Samaritans Ioh. 4.9. if it be so, there is no sound reconciliation;
and I will be Friends with him, but I will neither meddle nor make with him, I will neither buy nor fell with him, I will have nothing to do with him, it shall be between us as it was betwixt the Iewes and Samaritans John 4.9. if it be so, there is no found reconciliation;
yea, a doing good to him, as occasion shall bee offered, if that follow not, certainely, there is no sound reconciliation, no reconciliation pleasing to God,
yea, a doing good to him, as occasion shall be offered, if that follow not, Certainly, there is no found reconciliation, no reconciliation pleasing to God,
I commend vnto you Phoebe our sister, an it was an ancient custome in the primitiue Church, to giue to some both professours and Preachers of the Gospell, letters of commendation,
I commend unto you Phoebe our sister, an it was an ancient custom in the primitive Church, to give to Some both professors and Preachers of the Gospel, letters of commendation,
if so be they be carefull to certifie nothing but the truth, & to commend none but such as are worthy to be commended, it is a grosse abuse that hath crept into the Church, that many rouers and wanderers, who haue been spued out of some place for some enormious sinne, they come to other places where they are not knowen, bringing with them, letters of large commendation, they bring many goodly vertues written down in their papers,
if so be they be careful to certify nothing but the truth, & to commend none but such as Are worthy to be commended, it is a gross abuse that hath crept into the Church, that many rovers and wanderers, who have been spewed out of Some place for Some enormous sin, they come to other places where they Are not known, bringing with them, letters of large commendation, they bring many goodly Virtues written down in their papers,
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It is a foule abuse to grant letters of commendation to such, it doth much hurt in the Church, especially if the persons so commended bee in the ministry,
It is a foul abuse to grant letters of commendation to such, it does much hurt in the Church, especially if the Persons so commended be in the Ministry,
and indeed, it is a presumptuous, and bold part, of that pestilent brood of the Iesuites, to take to themselues, the name and title of Iesuites: that being a name,
and indeed, it is a presumptuous, and bold part, of that pestilent brood of the Iesuites, to take to themselves, the name and title of Iesuites: that being a name,
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and title deriued from the name (Iesus) the proper name of our Lord Christ, which ought not so much as by deriuation, to be put vpon any creature whatsoeuer.
and title derived from the name (Iesus) the proper name of our Lord christ, which ought not so much as by derivation, to be put upon any creature whatsoever.
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and certainely, it is a monstrous boldnesse and presumption, to arrogate and assume that name, that being deriued from the most high and glorious name (Iesus) a name aboue euery name, Phil. 2.9. But to make some vse of this to our selues:
and Certainly, it is a monstrous boldness and presumption, to arrogate and assume that name, that being derived from the most high and glorious name (Iesus) a name above every name, Philip 2.9. But to make Some use of this to our selves:
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wee finde that Abraham is called (faithfull Abraham) he hath that honorable title vouchsafed him by the Apostle, Galat: 3.9. and hee is knowne by it to all nations.
we find that Abraham is called (faithful Abraham) he hath that honourable title vouchsafed him by the Apostle, Galatians: 3.9. and he is known by it to all Nations.
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yea certainly, by what gift, grace, or vertue soeuer the children of God and true beleeuers, doe most of all glorifie God, in the same doth the Lord commonly vouchsafe them honour,
yea Certainly, by what gift, grace, or virtue soever the children of God and true believers, doe most of all Glorify God, in the same does the Lord commonly vouchsafe them honour,
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Thus Ioseph for his wisdome, by which he much glorified god, was had in honour with Pharaoh, and the prophane Aegyptians, Gen. 41.38.39. Can we finde such a one as this is, a man in whom the spirit of God is.
Thus Ioseph for his Wisdom, by which he much glorified god, was had in honour with Pharaoh, and the profane egyptians, Gen. 41.38.39. Can we find such a one as this is, a man in whom the Spirit of God is.
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euen in this world, as Ieroboam hath often that blacke marke set vpon him, Ieroboam the sonne of Nebat that made Israel to sinne, it became as a sirname to him.
even in this world, as Jeroboam hath often that black mark Set upon him, Jeroboam the son of Nebat that made Israel to sin, it became as a surname to him.
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And Iudas is often branded with that foule blemish of treason, Iudas the traytor, or Iudas Iscariot, that betrayed Christ, and the reason and ground of this is.
And Iudas is often branded with that foul blemish of treason, Iudas the traitor, or Iudas Iscariot, that betrayed christ, and the reason and ground of this is.
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First, that speech of the Lord to old Elie, 1 Sam: 2.30. saith the Lord to him, they that honour me I will honour, and they that despise me shall be lightly esteemed.
First, that speech of the Lord to old Ely, 1 Sam: 2.30. Says the Lord to him, they that honour me I will honour, and they that despise me shall be lightly esteemed.
for (indeed) a good name and good estimation in this world, is much to bee desired, Prou: 22.1. it is to bee chosen aboue great riches, and aboue gold;
for (indeed) a good name and good estimation in this world, is much to be desired, Prou: 22.1. it is to be chosen above great riches, and above gold;
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yea if thou in vprightnesse of thine heart, labour to approoue thy selfe to God and man, in well-doing, assuredly howeuer in this wicked world, thou bee little accounted of, (if it did not so account of thee it were not like to it selfe) yet thou shalt bee honoured in the hearts of all Gods children:
yea if thou in uprightness of thine heart, labour to approve thy self to God and man, in welldoing, assuredly however in this wicked world, thou be little accounted of, (if it did not so account of thee it were not like to it self) yet thou shalt be honoured in the hearts of all God's children:
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and to approoue thy selfe in well doing to god and man, bee stird vp and encouraged to doe it more, vndoubtedly the Lord will cause thy righteousnesse to shine as the light, Psal 37.6.
and to approve thy self in well doing to god and man, be stirred up and encouraged to do it more, undoubtedly the Lord will cause thy righteousness to shine as the Light, Psalm 37.6.
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it is one God who shall iustifie circumcision of faith, (that is) the Iewes, as appeares vers: before; so Titus 1.10. There are many (saith the Apostle) disobedient, and vaine talkers, and deceiuers of mindes, chiefly •hey of the circumcision, (that is) the Iewes.
it is one God who shall justify circumcision of faith, (that is) the Iewes, as appears vers: before; so Titus 1.10. There Are many (Says the Apostle) disobedient, and vain talkers, and deceivers of minds, chiefly •hey of the circumcision, (that is) the Iewes.
true beleeuing Iewes may truly challenge it as a matter of honour to them, that they descended of such ancestors, that they are come of them, who were a people, with whom the Lord made a speciall couenant.
true believing Iewes may truly challenge it as a matter of honour to them, that they descended of such Ancestors, that they Are come of them, who were a people, with whom the Lord made a special Covenant.
yet that lets not, but that the remnant of them which belieue, haue some kinde of priuiledge aboue other people. The Apostle demaunding, Rom: 3.1. What is then the preferment of the Iew? or what is the profit of circumcision? hee answers himselfe in the second verse:
yet that lets not, but that the remnant of them which believe, have Some kind of privilege above other people. The Apostle demanding, Rom: 3.1. What is then the preferment of the Iew? or what is the profit of circumcision? he answers himself in the second verse:
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and this must first teach vs. Not to hate the Iewes (as many doe) because they are Iewes, but to hate their obstinacie, in reiecting Christ, and christian faith:
and this must First teach us Not to hate the Iewes (as many do) Because they Are Iewes, but to hate their obstinacy, in rejecting christ, and christian faith:
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Againe, it is a matter of honour to the true beleeuing Iew, to the Christian Iew, that hee is descended of such progenitors to whom many excellent prerogatiues did belong.
Again, it is a matter of honour to the true believing Iew, to the Christian Iew, that he is descended of such progenitors to whom many excellent prerogatives did belong.
We may see then, that descent from excellent and worthy ancestors, and from such as haue many priuiledges ioined with true faith, is (indeed) a matter of honour and dignitie;
We may see then, that descent from excellent and worthy Ancestors, and from such as have many privileges joined with true faith, is (indeed) a matter of honour and dignity;
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yea certainely, in whom there is true faith in Christ, though the person beleeuing be not of the Iewes (which is our case) yet to him (as one saith well) all the nobility of Christ his auncestours according to the flesh, is communicated, to one that beleeues in Christ, be hee Iew,
yea Certainly, in whom there is true faith in christ, though the person believing be not of the Iewes (which is our case) yet to him (as one Says well) all the Nobilt of christ his Ancestors according to the Flesh, is communicated, to one that believes in christ, be he Iew,
though hee bee a Iew by naturall birth, yet he is not to be esteemed as a true childe of Abraham, as the Apostle likewise saith, Rom. 9.6. All are not Israell, which are of Israell;
though he be a Iew by natural birth, yet he is not to be esteemed as a true child of Abraham, as the Apostle likewise Says, Rom. 9.6. All Are not Israel, which Are of Israel;
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Come we to the second thing common to these three men, Aristarcus, Marcus, and Iesus, whereby the Apostle commends them to the Colossians that these onely were his worke-fellowes vnto the kingdome of God;
Come we to the second thing Common to these three men, Aristarchus, Marcus, and Iesus, whereby the Apostle commends them to the colossians that these only were his work-fellows unto the Kingdom of God;
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as if the Apostle had said these onely of the Iewes, or these onely among them of the circumcision, are my workefellowes (that is) ioine not onely their hearts,
as if the Apostle had said these only of the Iewes, or these only among them of the circumcision, Are my workefellowes (that is) join not only their hearts,
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and doe (indeed) with me, further, and helpe forward the kingdome of God, the Apostle speakes in the time present they are my worke-fellowes, (vnto the kingdome of God)
and doe (indeed) with me, further, and help forward the Kingdom of God, the Apostle speaks in the time present they Are my work-fellows, (unto the Kingdom of God)
for (indeede) the doctrine of the Gospell is the Scepter of Gods kingdome, and the speciall meanes whereby hee raigneth among vs, in which respect the Gospell is called the Gospell of the kingdome,
for (indeed) the Doctrine of the Gospel is the Sceptre of God's Kingdom, and the special means whereby he Reigneth among us, in which respect the Gospel is called the Gospel of the Kingdom,
Now, first in that the Apostle thus commended these three men, Aristarcus, Marke, and Iesus, that they were his worke-fellowes to the kingdome of God, in that hee gaue them this commendation, that they ioined hearts and hands together with him, in furthering and aduancing the kingdome of God, in helping forward,
Now, First in that the Apostle thus commended these three men, Aristarchus, Mark, and Iesus, that they were his work-fellows to the Kingdom of God, in that he gave them this commendation, that they joined hearts and hands together with him, in furthering and advancing the Kingdom of God, in helping forward,
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and ioine together as one man in aduancing Gods kingdome, when they ioine their studies, their labours, their learning, their vtterance, their teaching, their writing,
and join together as one man in advancing God's Kingdom, when they join their studies, their labours, their learning, their utterance, their teaching, their writing,
if we pray aright when wee vse that petition, Let thy kingdome come. We are to pray to the Lord that the differences amongst the Ministers of the Gospell may bee compounded,
if we pray aright when we use that petition, Let thy Kingdom come. We Are to pray to the Lord that the differences among the Ministers of the Gospel may be compounded,
and furtherance of the Gospell? Surely then, wee must needes conceiue on the contrarie, that it is a vile and discommendable thing for men, to ioine hearts and hands together, to hinder the doctrine of the Gospell, that is a fearefull high degree of sinne, that is to be work-fellowes, not to the kingdome of God,
and furtherance of the Gospel? Surely then, we must needs conceive on the contrary, that it is a vile and discommendable thing for men, to join hearts and hands together, to hinder the Doctrine of the Gospel, that is a fearful high degree of sin, that is to be work-fellows, not to the Kingdom of God,
and they ioine all their force and strength against it? dost thou, I say, ioine hand with such persons? Surely then, thou makest thy selfe guilty of a fearefull and high degree of sinne,
and they join all their force and strength against it? dost thou, I say, join hand with such Persons? Surely then, thou Makest thy self guilty of a fearful and high degree of sin,
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wouldest not thou then fill vp the measure of thy sinne, and make it euen ripe and ready for iudgement? Wouldest thou not seale it vp to the terrour of thine owne soule, that Gods wrath is already ceased vpon thee,
Wouldst not thou then fill up the measure of thy sin, and make it even ripe and ready for judgement? Wouldst thou not seal it up to the terror of thine own soul, that God's wrath is already ceased upon thee,
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as himselfe, but hee calles them his fellow-workers, he saith, they were such as did some thing together with him, to the aduancement of Gods kingdome,
as himself, but he calls them his Fellow-workers, he Says, they were such as did Some thing together with him, to the advancement of God's Kingdom,
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but wee must doe some thing together with them that labour that way, wee must put our helping hands to that worke, we must ioine hands with them th• tendeuour and labour to aduance the kingdome of God,
but we must do Some thing together with them that labour that Way, we must put our helping hands to that work, we must join hands with them th• tendeuour and labour to advance the Kingdom of God,
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yea though we be but priuate persons, yet must we doe something together with the Minister, that may serue to helpe forward the kingdome of God, and may further the Gospell.
yea though we be but private Persons, yet must we do something together with the Minister, that may serve to help forward the Kingdom of God, and may further the Gospel.
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This we finde that Aquila and Priscilla beeing tent-makers, and one of them a woman, yet were they the Apostles fe•low-workers, so hee calles them, Rom, 16.3. The originall word is the same that is heere vsed, they laboured together with the Apostle:
This we find that Aquila and Priscilla being tent-makers, and one of them a woman, yet were they the Apostles fe•low-workers, so he calls them, Rom, 16.3. The original word is the same that is Here used, they laboured together with the Apostle:
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so againe, verse 9. of that Chapter, he calles Vrbanus his fellow-helper in Christ, and thus Marcus, Aristarcus, Demas, and Luke, his fellow-helpers, Philem: Epist. vers. 24. To make vse of this;
so again, verse 9. of that Chapter, he calls Urban his Fellow-helper in christ, and thus Marcus, Aristarchus, Demas, and Lycia, his Fellow-helpers, Philemon: Epistle vers. 24. To make use of this;
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then all would bee well, but alas, few there bee that helpe forward any thing at all that way, few there bee that ioine hands with the Minister, to helpe forward the kingdome of God.
then all would be well, but alas, few there be that help forward any thing At all that Way, few there be that join hands with the Minister, to help forward the Kingdom of God.
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indeed principally it belong to him, but thou must know, it belongs to thee also, being a priuate person in thy place and calling, thou must within the compasse of thy calling, bee a fellow-worker with the Minister to the aduancement of Gods kingdome,
indeed principally it belong to him, but thou must know, it belongs to thee also, being a private person in thy place and calling, thou must within the compass of thy calling, be a Fellow-worker with the Minister to the advancement of God's Kingdom,
and to deceiue thine owne soule? Thou doest by that praier of thine (thou not caring to helpe forward Gods kingdome) prouoke the Lord to wrath against thee,
and to deceive thine own soul? Thou dost by that prayer of thine (thou not caring to help forward God's Kingdom) provoke the Lord to wrath against thee,
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One thing yet remaines to be considered of vs, namely, the forme, and manner of speach heere vsed by the Apostle, (The kingdome of God) hee puts downe the kingdome of God,
One thing yet remains to be considered of us, namely, the Form, and manner of speech Here used by the Apostle, (The Kingdom of God) he puts down the Kingdom of God,
That the doctrine of the word, and especially the doctrine of the Gospell, is the kingdome of God, the doctrine of the word and Gospell, is that whereby God doth in speciall manner rule and raigne amongst vs,
That the Doctrine of the word, and especially the Doctrine of the Gospel, is the Kingdom of God, the Doctrine of the word and Gospel, is that whereby God does in special manner Rule and Reign among us,
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yea ouer the Diuels and damned in hell, as the Psalmist saith, Psal. 29.10. the Lord remaines a king for euer, but in speciall manner doth the Lord rule and raigne, by the doctrine of his word and Gospell, by that doth he exercise his kingly power and authority ouer his Church and children.
yea over the Devils and damned in hell, as the Psalmist Says, Psalm 29.10. the Lord remains a King for ever, but in special manner does the Lord Rule and Reign, by the Doctrine of his word and Gospel, by that does he exercise his kingly power and Authority over his Church and children.
And hence is the doctrine of the Gospell called the power of God, 1. Cor. 1.18. and verse 24. the power of God, and the wisedome of God, yea, hence it was that our Sauiour sayd, Iohn 5.25.
And hence is the Doctrine of the Gospel called the power of God, 1. Cor. 1.18. and verse 24. the power of God, and the Wisdom of God, yea, hence it was that our Saviour said, John 5.25.
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The word and gospell, is one of the lawes of Gods kingdome of grace, and hence is the word, the doctrine of the gospell, called the word of the kingdome, Mat. 13.19. and the law of faith, Rom. 3.27.
The word and gospel, is one of the laws of God's Kingdom of grace, and hence is the word, the Doctrine of the gospel, called the word of the Kingdom, Mathew 13.19. and the law of faith, Rom. 3.27.
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hence then it must needes follow, that the more or lesse the doctrine of the word and Gospell, preuaileth with vs, the more or lesse the Lord raigneth amongst vs,
hence then it must needs follow, that the more or less the Doctrine of the word and Gospel, prevaileth with us, the more or less the Lord Reigneth among us,
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and ouer vs, by the doctrine of his word and Gospell, the more or lesse are wee subiect to the speciall gouernment of the Lord, if the doctrine of the word and Gospell be powerfull and effectuall amongst vs,
and over us, by the Doctrine of his word and Gospel, the more or less Are we Subject to the special government of the Lord, if the Doctrine of the word and Gospel be powerful and effectual among us,
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and his ruling power, and it must be so to thee, else thou art not vnder his speciall gouernment, thou must feele the doctrine of the word and gospell, teaching thee to humble thy selfe in due consideration of thy miserable state wherein thou art by nature,
and his ruling power, and it must be so to thee, Else thou art not under his special government, thou must feel the Doctrine of the word and gospel, teaching thee to humble thy self in due consideration of thy miserable state wherein thou art by nature,
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and gouernor in speciall manner, thinke on it and hereby examine thy selfe, and if thou finde that thou art not vnder the speciall gouernment of the Lord, thy case is fearefull, hasten out of it,
and governor in special manner, think on it and hereby examine thy self, and if thou find that thou art not under the special government of the Lord, thy case is fearful, hasten out of it,
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as soon as possibly thou canst, thou art in a miserable state, and condition, thy case is worse then the case of other creatures in the world, that are subiect to the generall gouernment and prouidence of God,
as soon as possibly thou Canst, thou art in a miserable state, and condition, thy case is Worse then the case of other creatures in the world, that Are Subject to the general government and providence of God,
that he was sent to the Gentiles to turne them by the preaching of the Gospell, from the power of Satan to God, ignorant people and prophane persons cannot abide to heare of this, that the Deuill should rule in them,
that he was sent to the Gentiles to turn them by the preaching of the Gospel, from the power of Satan to God, ignorant people and profane Persons cannot abide to hear of this, that the devil should Rule in them,
and therefore if thou be not ruled and ordered by the doctrine of the worde and Gospell, thou art in a fearefull condition, thou hast Satan ruleing ouer thee,
and Therefore if thou be not ruled and ordered by the Doctrine of the word and Gospel, thou art in a fearful condition, thou hast Satan ruling over thee,
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Consider this, thou that art an ignorant person, thou that art a proud person, a drunkard &c. And findinge thy selfe in this miserable thraldome, hasten out of it by all possible meanes, neuer rest till thou find, that thou art made subject, to the doctrine of the word,
Consider this, thou that art an ignorant person, thou that art a proud person, a drunkard etc. And finding thy self in this miserable thraldom, hasten out of it by all possible means, never rest till thou find, that thou art made Subject, to the Doctrine of the word,
the Lord is their King, and gouernour in speciall manner, and to them as to the true and loyall subjects of his kingdome, are all the benifits of his kingdome belonging,
the Lord is their King, and governor in special manner, and to them as to the true and loyal subject's of his Kingdom, Are all the benefits of his Kingdom belonging,
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and communicated, euen the spirituall, and eternall benifites of Christ, as faith, true conuersion, remission of sinnes, righteousnesse, the gifts of Gods spirite,
and communicated, even the spiritual, and Eternal benefits of christ, as faith, true conversion, remission of Sins, righteousness, the Gifts of God's Spirit,
and priestes, vnto God, Reuel. 16. Which is an excellent comfort, and to bee thought on, by all that truely submit themselues to the doctrine of the word and gospell.
and Priests, unto God, Revel. 16. Which is an excellent Comfort, and to be Thought on, by all that truly submit themselves to the Doctrine of the word and gospel.
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And thus wee haue handled the second thing, wherby the Apostle commended thse three men, Aristarcus, Marcus, and Iesus, common to them all, that they onely were his worke-lellowes vnto the kingdome of God.
And thus we have handled the second thing, whereby the Apostle commended thse three men, Aristarchus, Marcus, and Iesus, Common to them all, that they only were his worke-lellowes unto the Kingdom of God.
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and to helpe forward the doctrine of the Gospell, therein they were to the Apostles consolation, the word heere rendred consolation, signifies also councell and encouragement,
and to help forward the Doctrine of the Gospel, therein they were to the Apostles consolation, the word Here rendered consolation, signifies also council and encouragement,
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Now for matter of doctrine hence offered, first in that the Apostle saith these three men Aristarchus, Marcus, and Iesus, helping forward the kingdome of God and furthering the doctrine of the gospell together with himselfe, were to his consolation,
Now for matter of Doctrine hence offered, First in that the Apostle Says these three men Aristarchus, Marcus, and Iesus, helping forward the Kingdom of God and furthering the Doctrine of the gospel together with himself, were to his consolation,
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That the aduancers of the kingdome of God, and such as with others further, and help forward the doctrine of the gospell, they are a consolation to the godly,
That the advancers of the Kingdom of God, and such as with Others further, and help forward the Doctrine of the gospel, they Are a consolation to the godly,
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It is a great comfort to the ministers of the Gospell, when they see others ioyne hands with them to the aduancement of gods kingdome, and to the furthering of the gospell.
It is a great Comfort to the Ministers of the Gospel, when they see Others join hands with them to the advancement of God's Kingdom, and to the furthering of the gospel.
and to hearten and encourage him? Oh then ioyne handes with him in aduancing the kingdome of God, and in helping forward the doctrine of the gospell, it may be thou bearest true loue to a faithfull minister of the gospell,
and to hearten and encourage him? O then join hands with him in advancing the Kingdom of God, and in helping forward the Doctrine of the gospel, it may be thou bearest true love to a faithful minister of the gospel,
and in furthering the doctrine of the gospell, and that will be an excellent cordiall, to the comfort of his heart, thou canst not minister matter of greater ioy,
and in furthering the Doctrine of the gospel, and that will be an excellent cordial, to the Comfort of his heart, thou Canst not minister matter of greater joy,
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and a man of excellent gifts, and graces, and they no doubt far inferiour to him in gifts, and graces, it teacheth vs. That euen men of great gifts and graces haue neede sometimes of encouragement, of councell and comfort from such as be of meaner gifts and graces then themselues.
and a man of excellent Gifts, and graces, and they no doubt Far inferior to him in Gifts, and graces, it Teaches us That even men of great Gifts and graces have need sometime of encouragement, of council and Comfort from such as be of meaner Gifts and graces then themselves.
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yea the Lord doth sometimes so dispose his gifts, as that a man of meaner place and fewer gifts, hath some singular and speciall gift, wherby he may help,
yea the Lord does sometime so dispose his Gifts, as that a man of meaner place and fewer Gifts, hath Some singular and special gift, whereby he may help,
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yet it may be they go beyond thee in good affections, and thereby they may do thee good, they may be meanes to stirre vp thy zeale, to quicken thy loue,
yet it may be they go beyond thee in good affections, and thereby they may do thee good, they may be means to stir up thy zeal, to quicken thy love,
VER. 12 Epaphras the seruant of Christ, which is one of you, saluteth you, and alwaies striueth for you in praiers, that ye may stand perfect and full in all the will of God.
VER. 12 Epaphras the servant of christ, which is one of you, salutes you, and always strives for you in Prayers, that you may stand perfect and full in all the will of God.
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and barely propounded, but first the Apostle describes Epaphras, by two qualities or conditions. First, by his calling, that he was the seruant of Christ.
and barely propounded, but First the Apostle describes Epaphras, by two qualities or conditions. First, by his calling, that he was the servant of christ.
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Secondly, by that particular relation that was betweene him and the Colossians, that he was one of them, Epaphras the seruant of Christ which is one of you saluteth you.
Secondly, by that particular Relation that was between him and the colossians, that he was one of them, Epaphras the servant of christ which is one of you salutes you.
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And then the Apostle further sets out Epaphras by his praying for the Colossians. First, by the manner of his praying, that it was with striuings and earnest contention,
And then the Apostle further sets out Epaphras by his praying for the colossians. First, by the manner of his praying, that it was with strivings and earnest contention,
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and it is also confirmed by the testimonie of the Apostle, I beare him record he hath a great zeale for you, &c. in which testimonie is also preuented a secret obiection,
and it is also confirmed by the testimony of the Apostle, I bear him record he hath a great zeal for you, etc. in which testimony is also prevented a secret objection,
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Now this obiection the Apostle preuents when he saith, (for I beare him record that he hath a great zeale for you, &c. as if he had said, howsoeuer I am not priuy to his priuate prayers,
Now this objection the Apostle prevents when he Says, (for I bear him record that he hath a great zeal for you, etc. as if he had said, howsoever I am not privy to his private Prayers,
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for so the Apostle called Epaphras, cap: 1.7. and therefore this title (seruant of Christ) is not heere giuen to him as a qualitie and condition, common to him with all true beleeuers:
for so the Apostle called Epaphras, cap: 1.7. and Therefore this title (servant of christ) is not Here given to him as a quality and condition, Common to him with all true believers:
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but as signifying his particular office and function, that hee serued Christ in the ministerie of the gospell ▪ (which is one of you) how these words are to be taken, wee shewed verse 9. namely thus, who is one of the same Citie and Church with you ▪ (saluteth you) that is, wisheth you health, prosperitie,
but as signifying his particular office and function, that he served christ in the Ministry of the gospel ▪ (which is one of you) how these words Are to be taken, we showed verse 9. namely thus, who is one of the same city and Church with you ▪ (salutes you) that is, wishes you health, Prosperity,
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and it is heere put, to signifie earnestnesse and feruencie of spirit ▪ (alwaies) that is, whensoeuer he doth humble himselfe in prayer, (which he doth often) he remembers you.
and it is Here put, to signify earnestness and fervency of Spirit ▪ (always) that is, whensoever he does humble himself in prayer, (which he does often) he remembers you.
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yea the minister of the gospell in regard of his function and office, is in speciall manner the seruant of Christ, he is Christ his seruant in more particular manner,
yea the minister of the gospel in regard of his function and office, is in special manner the servant of christ, he is christ his servant in more particular manner,
And the•efore the Apostle saith in plaine termes, 2 Cor. 5.20. that the ministers of the gospell are Ambassadors for Christ, and in Christ his stead do intreat Gods people to be reconciled vnto him, 1 Cor. 4.1. Let a man so thinke of vs as of the ministers of Christ, and disposers of the secrets of God;
And the•efore the Apostle Says in plain terms, 2 Cor. 5.20. that the Ministers of the gospel Are ambassadors for christ, and in christ his stead do entreat God's people to be reconciled unto him, 1 Cor. 4.1. Let a man so think of us as of the Ministers of christ, and disposers of the secrets of God;
and hence it is that the Apostle often calls himselfe and other ministers of the gospell, the seruants of Christ: as Rom: 1.1. Paul a seruant of Iesus Christ. Philipp. 1.1. Paul and Timotheus the seruants of Iesus Christ. Titus 1.1.
and hence it is that the Apostle often calls himself and other Ministers of the gospel, the Servants of christ: as Rom: 1.1. Paul a servant of Iesus christ. Philip. 1.1. Paul and Timothy the Servants of Iesus christ. Titus 1.1.
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though not in loue to the ministers of the gospel. Act: 16.17. These men are the seruants of the most high God, which shew vnto vs the way of saluation.
though not in love to the Ministers of the gospel. Act: 16.17. These men Are the Servants of the most high God, which show unto us the Way of salvation.
are they in peculiar manner seruants of the Lord Iesus Christ, their Lord and master? are they sent out from him on his message and embassage? surely then they must looke they deliuer nothing but that which is both according to his will, and for his glory:
Are they in peculiar manner Servants of the Lord Iesus christ, their Lord and master? Are they sent out from him on his message and Embassy? surely then they must look they deliver nothing but that which is both according to his will, and for his glory:
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Againe, heere is matter of comfort for all true ministers of the gospell ▪ for why? are they in speciall manner seruants of the Lord Iesus, to whom all power is giuen in heauen and in earth, Matth. 28.18.
Again, Here is matter of Comfort for all true Ministers of the gospel ▪ for why? Are they in special manner Servants of the Lord Iesus, to whom all power is given in heaven and in earth, Matthew 28.18.
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Ahab, Iezabell, and Iulian found it by wofull experience, and no age or state, can shew the contrary, that euer any contemner or abuser of a true minister of God, escaped the visible vengeance of God,
Ahab, Jezebel, and Iulian found it by woeful experience, and no age or state, can show the contrary, that ever any contemner or Abuser of a true minister of God, escaped the visible vengeance of God,
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but of those things wee spake verse 9.10. and therefore I passe by them, and come to these words (and alwaies striueth for you in prayers.) where first, in that the Apostle saith, that Epaphras did striue in prayers for the Colossians, that whensoeuer he humbled himselfe in prayer, he prayed for them with earnest contention of minde, with feruencie of spirit, wee are plainly taught.
but of those things we spoke verse 9.10. and Therefore I pass by them, and come to these words (and always strives for you in Prayers.) where First, in that the Apostle Says, that Epaphras did strive in Prayers for the colossians, that whensoever he humbled himself in prayer, he prayed for them with earnest contention of mind, with fervency of Spirit, we Are plainly taught.
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and pray for them with a feruencie of spirit, especially for those with whom we stand in some special relation, and with whom we haue neere coniunction:
and pray for them with a fervency of Spirit, especially for those with whom we stand in Some special Relation, and with whom we have near conjunction:
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as the Minister for his people, the Magistrate for those that be vnder his gouernment, the Master of the house for his familie, &c. We haue examples of this in other places of Scripture, as that of Samuell, 1 Sam. 12.23. God forbid (saith Samuel) that I should sinne against the Lord, and cease praying for you.
as the Minister for his people, the Magistrate for those that be under his government, the Master of the house for his family, etc. We have Examples of this in other places of Scripture, as that of Samuel, 1 Sam. 12.23. God forbid (Says Samuel) that I should sin against the Lord, and cease praying for you.
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Samuell accounted it a sinne, if hee should cease praying for the people. And that of Moses, Psal: 106.23. where it is said, that he stood in the breach, no doubt by earnest intercession and prayer, to turne away the Lords wrath from the people:
Samuel accounted it a sin, if he should cease praying for the people. And that of Moses, Psalm: 106.23. where it is said, that he stood in the breach, no doubt by earnest Intercession and prayer, to turn away the lords wrath from the people:
and therefore out of that liuely feeling of the wants of others, and especially for such as are neerly knit vnto vs by any special bond, we are to send out earnest and hearty praiers for them,
and Therefore out of that lively feeling of the Wants of Others, and especially for such as Are nearly knit unto us by any special bound, we Are to send out earnest and hearty Prayers for them,
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A duty wherein many of vs are much defectiue, many seldom or neuer pray for others together with themselues with any earnestnesse and feruencie of spirit:
A duty wherein many of us Are much defective, many seldom or never pray for Others together with themselves with any earnestness and fervency of Spirit:
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it may bee thou art somtimes earnest in praying for thy selfe, necessitie, or extremitie pressing thee, the hand of God in some heauy affliction driuing thee to it:
it may be thou art sometimes earnest in praying for thy self, necessity, or extremity pressing thee, the hand of God in Some heavy affliction driving thee to it:
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but in praying for others, oh how cold art thou? yea (I feare me) I may iustly speake it, many seldome or neuer vse any earnest praier for their owne families,
but in praying for Others, o how cold art thou? yea (I Fear me) I may justly speak it, many seldom or never use any earnest prayer for their own families,
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happily thou saiest, God blesse my children, and God make them his faithfull seruants, (which I speake not against) but when didst thou striue in praier for them? when didst thou powre out thine heart,
happily thou Sayest, God bless my children, and God make them his faithful Servants, (which I speak not against) but when didst thou strive in prayer for them? when didst thou pour out thine heart,
as Dauid said he did, Psal. 42.4. in the behalfe of thy children, thy seruants, or for the wife of thy bosome? I appeale to the hearts and consciences of many, they can tell them, they haue seldome or neuer done it:
as David said he did, Psalm 42.4. in the behalf of thy children, thy Servants, or for the wife of thy bosom? I appeal to the hearts and Consciences of many, they can tell them, they have seldom or never done it:
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and to that end, consider their speciall wants and necessities, and if thou neglect this dutie, it is a plaine euidence thou hast not such a feeling of other mens wants and necessities,
and to that end, Consider their special Wants and necessities, and if thou neglect this duty, it is a plain evidence thou hast not such a feeling of other men's Wants and necessities,
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yea many times it comes to passe, that a man that makes no conscience of this duty, euen to bee earnest with the Lord in prayer for supply of such grace,
yea many times it comes to pass, that a man that makes no conscience of this duty, even to be earnest with the Lord in prayer for supply of such grace,
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Now further in that the Apostle sets downe Epaphras his manner of praying for the Colossians vnder that metaphoricall word (striueth) a word borrowed and taken from such as withstand violence and hostilitie,
Now further in that the Apostle sets down Epaphras his manner of praying for the colossians under that metaphorical word (strives) a word borrowed and taken from such as withstand violence and hostility,
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And therefore the Apostle not onely heere but in other places also, vseth this phrase and forme of speech; as Ro: 15.30. I beseech you for our Lord Iesus Christs sake, and for the loue of the spirit, that yee would striue with me by prayers to God for me.
And Therefore the Apostle not only Here but in other places also, uses this phrase and Form of speech; as Ro: 15.30. I beseech you for our Lord Iesus Christ sake, and for the love of the Spirit, that ye would strive with me by Prayers to God for me.
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Secondly, our owne corruption, the deadnesse and dulnesse of our owne hearts, our want of feeling of our wants, our want of holy desires and the like, they stand vp against that holy exercise of prayer:
Secondly, our own corruption, the deadness and dulness of our own hearts, our want of feeling of our Wants, our want of holy Desires and the like, they stand up against that holy exercise of prayer:
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indeed, to pray formally, and to say praiers, (as some vse to speake, that they haue said their praiers) and you may beleeue them, their mouthes onely haue praied, their hearts praied not, they praied not with any due reuerence of the great and glorious maiestie of God, with any sound feeling of their owne wants,
indeed, to pray formally, and to say Prayers, (as Some use to speak, that they have said their Prayers) and you may believe them, their mouths only have prayed, their hearts prayed not, they prayed not with any due Reverence of the great and glorious majesty of God, with any found feeling of their own Wants,
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remember thou, if thou wouldst pray well, and so as the Lord may accept thy praier, that it must bee with much striuing, thou must finde in thee a striuing against the malice of Satan,
Remember thou, if thou Wouldst pray well, and so as the Lord may accept thy prayer, that it must be with much striving, thou must find in thee a striving against the malice of Satan,
because they finde sometimes in themselues a deadnesse, and dulnesse, and many by-though•s, cast into their minds but consider with thy selfe, dost thou striue against these? Art thou displeased with them? Dost thou sigh and groane vnder them,
Because they find sometime in themselves a deadness, and dulness, and many by-though•s, cast into their minds but Consider with thy self, dost thou strive against these? Art thou displeased with them? Dost thou sighs and groan under them,
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euen that stammering praier of thine is true, and heartie praier, and well-pleasing to God, thou h•st an example for thy comfort in this kinde, Isai. 38 14. Like a Crane or a Swallow,
even that stammering prayer of thine is true, and hearty prayer, and Well-pleasing to God, thou h•st an Exampl for thy Comfort in this kind, Isaiah 38 14. Like a Crane or a Swallow,
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In that true and heartie praier is euer with striuing against opposition, it may bee demanded, whether a man may striue in praier, that vseth a set forme of praier.
In that true and hearty prayer is ever with striving against opposition, it may be demanded, whither a man may strive in prayer, that uses a Set Form of prayer.
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as some are not, for want of memorie, vtterance, and other gifts of grace needfull to the conceiuing of a praier, such a man helping himselfe by a set forme of praier, by a praier composed,
as Some Are not, for want of memory, utterance, and other Gifts of grace needful to the conceiving of a prayer, such a man helping himself by a Set Form of prayer, by a prayer composed,
for that cannot at all times expresse his particular wants, and necessities, and therefore let euery one labour that he may be able to conceiue a praier,
for that cannot At all times express his particular Wants, and necessities, and Therefore let every one labour that he may be able to conceive a prayer,
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and groaning, with sighes that hee cannot expresse in words, as the Apostle saith, Rom. 8.26. then betake himself to a set forme of praier, which happily makes no mention of that speciall grace, he stands in neede of.
and groaning, with sighs that he cannot express in words, as the Apostle Says, Rom. 8.26. then betake himself to a Set Form of prayer, which happily makes no mention of that special grace, he Stands in need of.
Come we now to the matter of Epaphras his praier, what it was he praied for, on the behalfe of the Colossians, laid downe in these words (That yee may stand perfect and full in all the will of God.)
Come we now to the matter of Epaphras his prayer, what it was he prayed for, on the behalf of the colossians, laid down in these words (That ye may stand perfect and full in all the will of God.)
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and fulnesse, it must needs be a perfection and fulnesse of something) we may gather wherunto they haue relation by the words following (in all the wil of God) These words considered together with that praier of the Apostle, cap. 1.9.10. Where hee saith, I cease not to pray for you, and to desire, that yee might be fulfilled with knowledge of his will in all wisdome and spirituall vnderstanding.
and fullness, it must needs be a perfection and fullness of something) we may gather whereunto they have Relation by the words following (in all the will of God) These words considered together with that prayer of the Apostle, cap. 1.9.10. Where he Says, I cease not to pray for you, and to desire, that ye might be fulfilled with knowledge of his will in all Wisdom and spiritual understanding.
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Now seuerally, that word (perfect) doth not heere signifie absolutely perfect, in knowledge and obedience to Gods will perfect, with a perfection of knowledge and obedience, in measure and degree which cannot be reached in this life,
Now severally, that word (perfect) does not Here signify absolutely perfect, in knowledge and Obedience to God's will perfect, with a perfection of knowledge and Obedience, in measure and degree which cannot be reached in this life,
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but soundly perfect, with perfection of soundnesse, and truth opposed to hypocriticall holinesse, and emptinesse, and so the word (perfect) is often vsed in Scripture, Isai. 38.3. Hezekia said, hee had walked before the Lord in truth, and with a perfect heart:
but soundly perfect, with perfection of soundness, and truth opposed to hypocritical holiness, and emptiness, and so the word (perfect) is often used in Scripture, Isaiah 38.3. Hezekiah said, he had walked before the Lord in truth, and with a perfect heart:
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That constancy and perseuerance in sound knowledge, and in true, and sincere obedience to Gods will, is the free gift of God, Epaphras praied for it, that the Lord would giue it to the Colossians, it is not only Gods free gift to be sound in knowledge,
That constancy and perseverance in found knowledge, and in true, and sincere Obedience to God's will, is the free gift of God, Epaphras prayed for it, that the Lord would give it to the colossians, it is not only God's free gift to be found in knowledge,
truely wrought in them, shall neuer wholly fall away from it, for the fea•e of God is put into their hearts, that they shall not part from God, Ierem, 32.40.
truly wrought in them, shall never wholly fallen away from it, for the fea•e of God is put into their hearts, that they shall not part from God, Jeremiah, 32.40.
It is the power of God that vpholds them, and it is the Spirit of God that doth still stir and moue their minds and wils, being alreadie regenerate, to minde,
It is the power of God that upholds them, and it is the Spirit of God that does still stir and move their minds and wills, being already regenerate, to mind,
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and to will, that which is truely good, and makes them able to bring foorth good actions, which otherwise, they are not able being hindred by the flesh,
and to will, that which is truly good, and makes them able to bring forth good actions, which otherwise, they Are not able being hindered by the Flesh,
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and to obey the will of God, and to go on without concurrence of new grace following, which is a meere falshood, it cannot stand with the truth now deliuered.
and to obey the will of God, and to go on without concurrence of new grace following, which is a mere falsehood, it cannot stand with the truth now Delivered.
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For if it be the free gift of God, to continue in sound knowledge and sincere obedience, certainly then besides the first grace working regeneration, there must bee a subsequent second grace vouchsafed from the Lord, that makes the regenerate do,
For if it be the free gift of God, to continue in found knowledge and sincere Obedience, Certainly then beside the First grace working regeneration, there must be a subsequent second grace vouchsafed from the Lord, that makes the regenerate doe,
Then let those in whom the Lord hath wrought sound sauing knowledge, and a measure of sincere obedience to his will, euer acknowledge their own impotency and insufficiencie, that though they be truely regenerate,
Then let those in whom the Lord hath wrought found Saving knowledge, and a measure of sincere Obedience to his will, ever acknowledge their own impotency and insufficiency, that though they be truly regenerate,
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That constancie and perseuerance in sound, sincere, entire, and full knowledge and obedience to the will of God is an excellent thing, it is a speciall grace for such as are sound and sincere in knowledge,
That constancy and perseverance in found, sincere, entire, and full knowledge and Obedience to the will of God is an excellent thing, it is a special grace for such as Are found and sincere in knowledge,
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We finde in the Scripture many exhortations, and sentences to this purpose, as that 1. Cor. 16.13. stand fast in the faith, quit you like men, and be strong, and that Reuel. 2.10.
We find in the Scripture many exhortations, and sentences to this purpose, as that 1. Cor. 16.13. stand fast in the faith, quit you like men, and be strong, and that Revel. 2.10.
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be thou faithfull vnto the death and I will giue thee the crowne of life, and this warning hath our sauiour giuen Luk. 9.62. he that putteth his hand to the plough and but looketh backe is not apt for the kingdome of God, Paul blamed the Galathians Gal. 3.3.
be thou faithful unto the death and I will give thee the crown of life, and this warning hath our Saviour given Luk. 9.62. he that putteth his hand to the plough and but looks back is not apt for the Kingdom of God, Paul blamed the Galatians Gal. 3.3.
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so no grace, or vertue shall bee crowned, but that which continues to the end. It is onely continuance, and perseuerance in faith, in loue, in the feare of God,
so no grace, or virtue shall be crowned, but that which continues to the end. It is only Continuance, and perseverance in faith, in love, in the Fear of God,
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and start aside from the sound and sincere profession of the gospell, and obedience to Gods will, some haue heretofore seemed to be sound & sincere in professing the faith,
and start aside from the found and sincere profession of the gospel, and Obedience to God's will, Some have heretofore seemed to be found & sincere in professing the faith,
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but now they shrinke backe from that soundnesse, and sinceritie, and as Christ said to the Church of Ephesus Reuel. 2.4, haue lost their first loue, some heretofore seemed to haue care to sanctifie the sabboth, to traine vp their families in the feare of God, to pray with them,
but now they shrink back from that soundness, and sincerity, and as christ said to the Church of Ephesus Revel. 2.4, have lost their First love, Some heretofore seemed to have care to sanctify the Sabbath, to train up their families in the Fear of God, to pray with them,
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wel, remember whosoeuer thou art, that there is no pleasing of God, nor hope of glory, without perseuerance in sound and sincere obedience to Gods will, to the end.
well, Remember whosoever thou art, that there is no pleasing of God, nor hope of glory, without perseverance in found and sincere Obedience to God's will, to the end.
First, the Lord receiueth much more dishonour by the back-sliding of such as hauing entred into the profession of the gospell, do afterwards fall away, either renouncing faith,
First, the Lord receiveth much more dishonour by the backsliding of such as having entered into the profession of the gospel, do afterwards fallen away, either renouncing faith,
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and such like, if thou receiue the gospell in respect of honor, profit, and the like, thou wilt hold the profession of it, no longer then it may stand with the enioying of those things,
and such like, if thou receive the gospel in respect of honour, profit, and the like, thou wilt hold the profession of it, no longer then it may stand with the enjoying of those things,
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And a mortified heart, emptied of all secret vnbeleife, hypocrisie, and spirituall pride, vndoubtedly thou hauing begunne to professe the gospell, thy beginning shall haue increase,
And a mortified heart, emptied of all secret unbelief, hypocrisy, and spiritual pride, undoubtedly thou having begun to profess the gospel, thy beginning shall have increase,
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Now from these words (perfect and full in all the will of God) in that the Apostle sayth (perfect and full) the foolish Familists thinke they haue ground for their absurd and foolish opinion, that there is an absolute perfection in the regenerate, in the time of this life,
Now from these words (perfect and full in all the will of God) in that the Apostle say (perfect and full) the foolish Familists think they have ground for their absurd and foolish opinion, that there is an absolute perfection in the regenerate, in the time of this life,
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Note one thing further, in that Epaphras prayed that the Colossians might stand perfect, sound and sincere in obedience to all the will of God. We are taught.
Note one thing further, in that Epaphras prayed that the colossians might stand perfect, found and sincere in Obedience to all the will of God. We Are taught.
as a little leake in a ship not stopped, will sincke the ship, and hee that makes not conscience of some one sinne, is guilty of breaking the whole law, Iam. 2.10. therefore if thou wouldest bee sound and sincere, and haue comfort in thy obedience to the will of God, looke there bee in thee, a full purpose and an endeauour to obey God in all his commandements.
as a little leak in a ship not stopped, will sink the ship, and he that makes not conscience of Some one sin, is guilty of breaking the Whole law, Iam. 2.10. Therefore if thou Wouldst be found and sincere, and have Comfort in thy Obedience to the will of God, look there be in thee, a full purpose and an endeavour to obey God in all his Commandments.
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In this verse, as we haue shewed, our Apostle doth discouer the efficient cause of Epaphras his earnest striuing in prayer for the Colossians, that it proceeded and came from his zeale for them,
In this verse, as we have showed, our Apostle does discover the efficient cause of Epaphras his earnest striving in prayer for the colossians, that it proceeded and Come from his zeal for them,
and this verse hath respect to the former, as an argument or reason proouing that Epaphras did striue in prayer for them, taken from the efficient cause of it,
and this verse hath respect to the former, as an argument or reason proving that Epaphras did strive in prayer for them, taken from the efficient cause of it,
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and by the Apostles owne testimonie, For I beare him record (saith the Apostle) that he hath a great zeale for you, the words of this verse need no long exposition, For I beare him record, or I witnesse with him, I yeeld him my testimony, that he hath a great zeale, the word (zeale) in Scripture, hath many significations,
and by the Apostles own testimony, For I bear him record (Says the Apostle) that he hath a great zeal for you, the words of this verse need no long exposition, For I bear him record, or I witness with him, I yield him my testimony, that he hath a great zeal, the word (zeal) in Scripture, hath many significations,
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for you Colossians, and for your neighbours them of Laodicea, and them of Hierapolis, for Laodicea and Hierapolis were neighbour townes or cities not farre from Colosse.
for you colossians, and for your neighbours them of Laodicea, and them of Hierapolis, for Laodicea and Hierapolis were neighbour Towns or cities not Far from Colosse.
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Consider wee the Apostles argument in this place, in that the Apostle prooues Epaphras his striuing in prayers for the Colossians, by laying foorth his zeale towards them,
Consider we the Apostles argument in this place, in that the Apostle Proves Epaphras his striving in Prayers for the colossians, by laying forth his zeal towards them,
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& may be generall out of zeale, out of burning loue towards others, euer comes a carefull performance & practise of all good duties towards them, as occasion is offered,
& may be general out of zeal, out of burning love towards Others, ever comes a careful performance & practice of all good duties towards them, as occasion is offered,
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and from that loue of his, it was that hee made them sorry with a letter, verse 8. and hee saith, verse 12. That hee wrote that letter vnto them, to manifest,
and from that love of his, it was that he made them sorry with a Letter, verse 8. and he Says, verse 12. That he wrote that Letter unto them, to manifest,
From his loue, and from his care towards them, came his carefull reproofe, of that which was amisse in them by his letter. 1. Thess. in the 2. and 3. chapter, hee doth notably cleare the truth of this poynt, in his owne example. Chap. 2. he saith, he was affected towards the Thessalonians, as a Nurse,
From his love, and from his care towards them, Come his careful reproof, of that which was amiss in them by his Letter. 1. Thess in the 2. and 3. chapter, he does notably clear the truth of this point, in his own Exampl. Chap. 2. he Says, he was affected towards the Thessalonians, as a Nurse,
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And then after some examination of our selues touching the same, I will vse some motiues to stirre vs vp, to put on and to expresse this holy affection.
And then After Some examination of our selves touching the same, I will use Some motives to stir us up, to put on and to express this holy affection.
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Secondly, by remouing or turning away, or at least endeauouring to turne away euill, as wee are able from the soules of our brethren, by shewing our holy anger and indignation against their sinnes, by admonition, by reprofe,
Secondly, by removing or turning away, or At least endeavouring to turn away evil, as we Are able from the Souls of our brothers, by showing our holy anger and Indignation against their Sins, by admonition, by reproof,
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Thus did Moses after the children of Israell had committed that foule sinne in worshipping the golden calfe, manifest his zeale, both in respect of Gods glory,
Thus did Moses After the children of Israel had committed that foul sin in worshipping the golden calf, manifest his zeal, both in respect of God's glory,
and towards the people, by his holy anger, and indignation against them for that sinne, He (as we finde Exod. 32.20.) tooke the calfe which they had made,
and towards the people, by his holy anger, and Indignation against them for that sin, He (as we find Exod 32.20.) took the calf which they had made,
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and made the children of Israell drinke of it, And hee sharpely reproued Aaron verse 21. what did this people vnto thee that thou hast brought so great a sinne vpon them? Now in the fourth place for the persons in whom this zeale to our brethren ought to be found;
and made the children of Israel drink of it, And he sharply reproved Aaron verse 21. what did this people unto thee that thou hast brought so great a sin upon them? Now in the fourth place for the Persons in whom this zeal to our brothers ought to be found;
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All men, but especially magistrates, ministers, and such as haue the gouernment of others, are to haue their hearts seized with a feruency of spirit, arising of a mixture of loue,
All men, but especially Magistrates, Ministers, and such as have the government of Others, Are to have their hearts seized with a fervency of Spirit, arising of a mixture of love,
and they are to manifest that feruencie of spirit by doing what good they are able to the soules of their brethren, by instruction, by counsell, by comfort,
and they Are to manifest that fervency of Spirit by doing what good they Are able to the Souls of their brothers, by instruction, by counsel, by Comfort,
And now if we do examine our selues touching this holy affection of zeale to our brethren, where, almost, is it to be found, where, almost is that man that hath the gouernment of others in any kinde, that magistrate, that master of a familie,
And now if we do examine our selves touching this holy affection of zeal to our brothers, where, almost, is it to be found, where, almost is that man that hath the government of Others in any kind, that magistrate, that master of a family,
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or the like, that hath in him a feruency of spirit, causing him to seeke the good of the soules of those that are vnder him, shewing it foorth by instruction, by good counsell, by comfort, by feruent praier,
or the like, that hath in him a fervency of Spirit, causing him to seek the good of the Souls of those that Are under him, showing it forth by instruction, by good counsel, by Comfort, by fervent prayer,
and moouing him to indignation and griefe for their sinnes, manifesting that by holy anger, by admonition, by reproofe, by correction as iust occasion is offered? do not many masters and gouernors, not onely neglect these good duties, to those that be vnder them,
and moving him to Indignation and grief for their Sins, manifesting that by holy anger, by admonition, by reproof, by correction as just occasion is offered? do not many Masters and Governors, not only neglect these good duties, to those that be under them,
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Do they not suffer them to breake the sabboth without controlement? yea sometimes such as haue the gouernment of others stand by them in the open streetes,
Do they not suffer them to break the Sabbath without controlment? yea sometime such as have the government of Others stand by them in the open streets,
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and this burning loue towards our brethren, and especially such as are vnder our gouernment, consider first of all that if thou haue not a zeale in thine heart towards thy brethren thou shalt neuer doe good duties to them carefully,
and this burning love towards our brothers, and especially such as Are under our government, Consider First of all that if thou have not a zeal in thine heart towards thy brothers thou shalt never do good duties to them carefully,
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Againe consider this, if thou haue not in thee a zeale towards thy brethren, and especially towards such as bee vnder thy charge, thou hast not any true zeale to Gods glory;
Again Consider this, if thou have not in thee a zeal towards thy brothers, and especially towards such as be under thy charge, thou hast not any true zeal to God's glory;
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as well as by themselues, and they are grieued when God is dishonored, when they heare or see him dishonored by any and especially by those that be vnder their charge.
as well as by themselves, and they Are grieved when God is dishonoured, when they hear or see him dishonoured by any and especially by those that be under their charge.
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Then labour thou to put on zeale and burning loue to thy brethren, and especially to those that bee vnder thy charge, neuer rest till thou finde in thee a feruencie of spirit,
Then labour thou to put on zeal and burning love to thy brothers, and especially to those that be under thy charge, never rest till thou find in thee a fervency of Spirit,
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In the next place, we are to marke the Apostles amplification of Epaphras his zeale, by the measure and extent of it, that it was a great zeale, extended to the Colossians,
In the next place, we Are to mark the Apostles amplification of Epaphras his zeal, by the measure and extent of it, that it was a great zeal, extended to the colossians,
and that extended to many of their brethren, for (as the Apostle Peter saith, 1 Pet: 1.22.) The children of God haue their soules purified in obeying the truth through the Spirit, to loue brotherly without faining, so as sometimes they come to loue one another with a pure heart feruently.
and that extended to many of their brothers, for (as the Apostle Peter Says, 1 Pet: 1.22.) The children of God have their Souls purified in obeying the truth through the Spirit, to love brotherly without feigning, so as sometime they come to love one Another with a pure heart fervently.
euen a zeale, and burning loue to their brethren, that opinion of the Papists must needs fall to the ground, that men cannot know whether they haue grace in them or no, for so they hold,
even a zeal, and burning love to their brothers, that opinion of the Papists must needs fallen to the ground, that men cannot know whither they have grace in them or not, for so they hold,
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This opinion of theirs cannot stand with the truth now deliuered, that the children of God haue many times that grace of true loue to their brethren in a great measure,
This opinion of theirs cannot stand with the truth now Delivered, that the children of God have many times that grace of true love to their brothers in a great measure,
Againe, is it so, that the children of God haue many times euen a zeale and burning loue to their brethren? let this then lead vs to a consideration of the greatnesse of Gods loue to his children:
Again, is it so, that the children of God have many times even a zeal and burning love to their brothers? let this then led us to a consideration of the greatness of God's love to his children:
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hast thou an assurance of Gods loue shed abroad in thine heart? then comfort thy selfe, his zeale, his burning loue to his children, is like to himselfe, infinite, and vnchangeable:
hast thou an assurance of God's love shed abroad in thine heart? then Comfort thy self, his zeal, his burning love to his children, is like to himself, infinite, and unchangeable:
One thing further wee are to marke, the Apostle doth not barely affirme it, that Epaphras had a great zeale to the Colossians, &c. but he confirmes it by his own testimonie:
One thing further we Are to mark, the Apostle does not barely affirm it, that Epaphras had a great zeal to the colossians, etc. but he confirms it by his own testimony:
Thus did the Apostle in this place; and thus did our Sauiour giue testimonie to Iohn, Mat: 11.11. Verily I say vnto you, among them which are begotten of women, arose there not a greater then Iohn Baptist:
Thus did the Apostle in this place; and thus did our Saviour give testimony to John, Mathew: 11.11. Verily I say unto you, among them which Are begotten of women, arose there not a greater then John Baptist:
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then in their presence, vnlesse in case of extreame deiection of minde, otherwise we are rather to speake of them in their absence, then in their presence:
then in their presence, unless in case of extreme dejection of mind, otherwise we Are rather to speak of them in their absence, then in their presence:
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then of any good liking of those good things, and (thorow the corruption of nature) it may be an occasion of making the party proud, and highly conceited of himselfe.
then of any good liking of those good things, and (thorough the corruption of nature) it may be an occasion of making the party proud, and highly conceited of himself.
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and the first of these he sets out ouer and besides his name, by his particular calling and profession, that he was a Physitian, to which is added an epithite,
and the First of these he sets out over and beside his name, by his particular calling and profession, that he was a physician, to which is added an epithet,
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And againe, the Apostle speaking of him, 2 Tim: 4.11. he only names him without addition of Euangelist; that which they (who hold him to be Luke the Euangelist ) doe alledge for their proofe out of Philem: epist: vers.
And again, the Apostle speaking of him, 2 Tim: 4.11. he only names him without addition of Evangelist; that which they (who hold him to be Lycia the Evangelist) do allege for their proof out of Philemon: Epistle: vers.
for some were his fellow helpers, that were no Euangelists, nor Ministers, as appeares Rom: 16.3. Aquila and Priscilla tent-makers, were his fellow helpers:
for Some were his fellow helpers, that were no Evangelists, nor Ministers, as appears Rom: 16.3. Aquila and Priscilla tent-makers, were his fellow helpers:
(and Demas.) This Demas was he (no doubt) of whom afterwards the Apostle complained, 2 Tim: 4.10. that hee had forsaken him and embraced this present world:
(and Demas.) This Demas was he (no doubt) of whom afterwards the Apostle complained, 2 Tim: 4.10. that he had forsaken him and embraced this present world:
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why it was, that Paul had a Physitian in his companie, I hold that a needlesse thing,) wee haue a manifest allowance giuen to physicke, and to Physitians.
why it was, that Paul had a physician in his company, I hold that a needless thing,) we have a manifest allowance given to physic, and to Physicians.
That to be a professed Physitian, one that hath skill to cure the bodily diseases of men, is an approoued facultie, and a lawfull and commendable course of life, otherwise the Apostle would neuer haue commended Luke, by this terme (Physitian,) if to be of that profession, were not lawfull,
That to be a professed physician, one that hath skill to cure the bodily diseases of men, is an approved faculty, and a lawful and commendable course of life, otherwise the Apostle would never have commended Lycia, by this term (physician,) if to be of that profession, were not lawful,
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the Prophet bewayling the hurt of the people, euen the misery that was to come on them for their sinnes, hee wisheth vers. 22. that their hurt might be healed,
the Prophet bewailing the hurt of the people, even the misery that was to come on them for their Sins, he wishes vers. 22. that their hurt might be healed,
and hee sets downe his wish by way of expostulation, in metaphoricall termes, taken from balme, which is precious for curing of hurts and wounds, whereof there was great store in Gilead, as appeares Gen: 37.25. and from Physitians, saith he, Is there no balme in Gilead? is there no Physitian there? and Iob 13.4. Iob compares his friends to vnskilfull Physitians:
and he sets down his wish by Way of expostulation, in metaphorical terms, taken from balm, which is precious for curing of hurts and wounds, whereof there was great store in Gilead, as appears Gen: 37.25. and from Physicians, Says he, Is there no balm in Gilead? is there no physician there? and Job 13.4. Job compares his Friends to unskilful Physicians:
but most pregnant for proofe of the point in hand, is that speech of our Sauiour ▪ comparing himselfe to a Physitian, Mat: 9 11. saith hee The whole need not a Physitian, but they that are sicke.
but most pregnant for proof of the point in hand, is that speech of our Saviour ▪ comparing himself to a physician, Mathew: 9 11. Says he The Whole need not a physician, but they that Are sick.
and other creatures, seruing for the cure of diseases, and for the preseruation and restoring of health to the bodie of man, which are hidden and vnknowne, till they be found out by study and obseruation,
and other creatures, serving for the cure of diseases, and for the preservation and restoring of health to the body of man, which Are hidden and unknown, till they be found out by study and observation,
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the bodie of man is subiect almost to innumerable diseases, which men of other trades and callings, in regard of imploiments, cannot know by their names, much lesse can they know the causes, and nature of them;
the body of man is Subject almost to innumerable diseases, which men of other trades and callings, in regard of employments, cannot know by their names, much less can they know the Causes, and nature of them;
or to remoue diseases accordingly, and so the skill of Physick being of such excellent vse, it must needes follow, that the profession of that facultie is a lawfull and commendable course of life.
or to remove diseases accordingly, and so the skill of Physick being of such excellent use, it must needs follow, that the profession of that faculty is a lawful and commendable course of life.
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for this temporarie life is a precious iewell, it is giuen vs that in it wee might vse all good meanes to attaine to life and saluation, it is the time of grace and saluation,
for this temporary life is a precious jewel, it is given us that in it we might use all good means to attain to life and salvation, it is the time of grace and salvation,
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That which some vse to obiect against the vse of Physicke, is not worth answering That some who vse Physicke are not better for it, but many times the worse,
That which Some use to Object against the use of Physic, is not worth answering That Some who use Physic Are not better for it, but many times the Worse,
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and variety of wholesome meats and drinkes? Common experience shewes it, shall any thereupon wilfully refuse the vse of meat and drinke? No, no, euery man may see that is but a foolish cauill,
and variety of wholesome Meats and drinks? Common experience shows it, shall any thereupon wilfully refuse the use of meat and drink? No, no, every man may see that is but a foolish cavil,
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2 Secondly, that wee vse good medicines, onely as meanes, not trusting in them as able to doe vs any good of themselues, without Gods blessing on them;
2 Secondly, that we use good medicines, only as means, not trusting in them as able to do us any good of themselves, without God's blessing on them;
and so to be esteemed of vs? Surely, then much more are we to esteeme of the physicke for our soules, of that physicke and those medicines that serue for the curing of the maladies,
and so to be esteemed of us? Surely, then much more Are we to esteem of the physic for our Souls, of that physic and those medicines that serve for the curing of the maladies,
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and want of remembrance, touching things that are good against the infirmites, and diseases of our soules, we seldome or neuer say, oh I haue a windy minde, a mind full of nothing but ignorance,
and want of remembrance, touching things that Are good against the infirmities, and diseases of our Souls, we seldom or never say, o I have a windy mind, a mind full of nothing but ignorance,
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For example, let vs heare and that often, that a due consideration of the insufficiency of riches in themselues to doe vs good, that our excessiue desire of them being satisfied, hath the curse of God attending on it,
For Exampl, let us hear and that often, that a due consideration of the insufficiency of riches in themselves to do us good, that our excessive desire of them being satisfied, hath the curse of God attending on it,
Let vs be told that a serious consideration of our owne vilenesse and sinne, a due consideration of Gods prouidence that nothing befalles vs but by his hand, that frequent and earnest praier,
Let us be told that a serious consideration of our own vileness and sin, a due consideration of God's providence that nothing befalls us but by his hand, that frequent and earnest prayer,
Canst thou remember a thing once told thee for the good of thy body, and not that which is often repeated for the good of thy soule? blame not thy memory, there is another thing in thee blame-worthy,
Canst thou Remember a thing once told thee for the good of thy body, and not that which is often repeated for the good of thy soul? blame not thy memory, there is Another thing in thee blameworthy,
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or what is hurtfull in regard of that infirmity? And dost thou vse the one and forbeare the other accordingly? Oh then let this shame thee if thou be ignorant,
or what is hurtful in regard of that infirmity? And dost thou use the one and forbear the other accordingly? O then let this shame thee if thou be ignorant,
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And in as much as thy soule is farre more excellent then thy body, so haue thou a greater care of the health and soundnesse of that, then of thy bodie.
And in as much as thy soul is Far more excellent then thy body, so have thou a greater care of the health and soundness of that, then of thy body.
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That according to the example of Luke we are to carry our selues in our personal and particular calling as we may iustly gaine loue from those, with whom we haue to deale, that we may iustly and truely bee called (being Physicians) beloued Physicians, being Marchants, beloued Marchants and such like,
That according to the Exampl of Lycia we Are to carry our selves in our personal and particular calling as we may justly gain love from those, with whom we have to deal, that we may justly and truly be called (being Physicians) Beloved Physicians, being Merchants, Beloved Merchants and such like,
and that wee may so doe, wee must looke that in the practise of the workes of our places and callings there bea practise of holinesse and loue, that wee shew foorth holinesse towards God,
and that we may so do, we must look that in the practice of the works of our places and callings there bea practise of holiness and love, that we show forth holiness towards God,
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and he was a companion to the Apostle, yet hee could not deceiue the holy Ghost, he saw his hollow heart and therefore, would not giue him any title of honour, more then this, that hee sent salutations to the Colossians, which a wretched worldling may easily doe. Hence we may gather.
and he was a Companion to the Apostle, yet he could not deceive the holy Ghost, he saw his hollow heart and Therefore, would not give him any title of honour, more then this, that he sent salutations to the colossians, which a wretched worldling may Easily do. Hence we may gather.
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and honour the Lord in thine heart as they did, and then (doubtlesse) the Lord will honor thee, he will vouchsafe thee honour and good estimation in the world, at least in the hearts of his children,
and honour the Lord in thine heart as they did, and then (doubtless) the Lord will honour thee, he will vouchsafe thee honour and good estimation in the world, At least in the hearts of his children,
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In this verse hee wisheth the Colossians to salute from him their neighbors, them of Laodicea, whom he stiles by the name of brethren, (Salute the brethren which are of Laodicea) and then more specially, one Nymphas, together with those that were in his house whom hee doth honour and dignifie with the title of a Church, (and the Church which is in his house.)
In this verse he wishes the colossians to salute from him their neighbours, them of Laodicea, whom he stile by the name of brothers, (Salute the brothers which Are of Laodicea) and then more specially, one Nymphas, together with those that were in his house whom he does honour and dignify with the title of a Church, (and the Church which is in his house.)
The word (brethren) in Scripture hath diuers acceptions, sometimes it signifies such as are children of the same wombe, brethren by nature, as Iacob and Esau were;
The word (brothers) in Scripture hath diverse acceptions, sometime it signifies such as Are children of the same womb, brothers by nature, as Iacob and Esau were;
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some times men of the same bloud, as Abraham and Lot, Genes. 13.8. sometimes men of the same Countrey, thus Sauls countrey-men are called his brethren, 2. Chr. 12.2, sometimes men of the same religion.
Some times men of the same blood, as Abraham and Lot, Genesis. 13.8. sometime men of the same Country, thus Saul's countrymen Are called his brothers, 2. Christ 12.2, sometime men of the same Religion.
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And thus the word (brethren) is vsually taken in the new Testament, for such as being conuerted to the true faith of Christ, made open profession of that truth,
And thus the word (brothers) is usually taken in the new Testament, for such as being converted to the true faith of christ, made open profession of that truth,
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and make open profession of the faith, and Gospell of Christ, (and Nymphas more specially, and the Church which is in his house.) Some by Church in Nymphas his house, vnderstand a Congregation,
and make open profession of the faith, and Gospel of christ, (and Nymphas more specially, and the Church which is in his house.) some by Church in Nymphas his house, understand a Congregation,
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so much being before implied in the word (brethren) euen all the Christians generally that were in Laodicea, but by the Church in the house of Nymphas we are to vnderstand his Christian family, which was so well instructed in the true faith of the Gospell,
so much being before implied in the word (brothers) even all the Christians generally that were in Laodicea, but by the Church in the house of Nymphas we Are to understand his Christian family, which was so well instructed in the true faith of the Gospel,
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and so godly and religious as for the pietie and good order obserued in that familie, there being the word read, instruction, consolation, praier, singing of Psalmes,
and so godly and religious as for the piety and good order observed in that family, there being the word read, instruction, consolation, prayer, singing of Psalms,
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and such like holy exercises vsed, it was like to a little visible Church, or Congregation, in which there be professors of true Religion, worshipping God in Christ according to his word, in the exercises of Religion.
and such like holy exercises used, it was like to a little visible Church, or Congregation, in which there be professors of true Religion, worshipping God in christ according to his word, in the exercises of Religion.
euen as a little visible Church, or congregation, in which there be professors of true religion, worshipping God according to his word in the exercises of religion.
even as a little visible Church, or congregation, in which there be professors of true Religion, worshipping God according to his word in the exercises of Religion.
That wee are to loue euen those Christians wee neuer saw, and to testifie and make knowne our loue to them by all good meanes vpon any iust occasion that is offered.
That we Are to love even those Christians we never saw, and to testify and make known our love to them by all good means upon any just occasion that is offered.
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and for thine owne familiar friends, and by other good meanes, it is an euidence and token thou art not a liuely member of that body of Christ, as yet.
and for thine own familiar Friends, and by other good means, it is an evidence and token thou art not a lively member of that body of christ, as yet.
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In the next place, we are to marke, that the Apostle saluting them of Laodicea, that were professors of the true faith of Christ, he calls them brethren.
In the next place, we Are to mark, that the Apostle saluting them of Laodicea, that were professors of the true faith of christ, he calls them brothers.
and the ground of it is also (doubtlesse) well knowne to vs, it being the same with the ground of the loue of naturall brethren, (namely) a coniunction and partaking in the same substance, seede, nourishment, &c. that as naturall brethren comming of one line, hauing one father and mother, one bread to feed on, are mooued by the teaching of nature to loue one another:
and the ground of it is also (doubtless) well known to us, it being the same with the ground of the love of natural brothers, (namely) a conjunction and partaking in the same substance, seed, nourishment, etc. that as natural brothers coming of one line, having one father and mother, one bred to feed on, Are moved by the teaching of nature to love one Another:
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so true beleeuing Christians, hauing the same God for their Father, the same Church for their Mother, Christ their elder Brother, being begotten of the same mortall seed, nourished with the same milke of the word, eating the same bread of the Sacrament,
so true believing Christians, having the same God for their Father, the same Church for their Mother, christ their elder Brother, being begotten of the same Mortal seed, nourished with the same milk of the word, eating the same bred of the Sacrament,
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that brotherly loue is a thing, not onely taught outwardly by precept, but inwardly taught and implanted in the hearts of all true beleeuers by the spirit of God,
that brotherly love is a thing, not only taught outwardly by precept, but inwardly taught and implanted in the hearts of all true believers by the Spirit of God,
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and heart-burning against my brethren? who fills my mouth with bitter and venemous speeches against them? are these lessons taught by Gods spirit? no, no, hee is the God of peace and loue,
and heartburning against my brothers? who fills my Mouth with bitter and venomous Speeches against them? Are these Lessons taught by God's Spirit? no, no, he is the God of peace and love,
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and these are the teachings of another spirit, euen of that infernall spirit, the author of confusion, the sower of all dissention among brethren, these are the teachings of the Deuill himselfe:
and these Are the teachings of Another Spirit, even of that infernal Spirit, the author of confusion, the sour of all dissension among brothers, these Are the teachings of the devil himself:
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and thy tongue bent to shoot out arrowes, euen bitter words against thy brethren, thou art so taught by the Deuill himself, he is thy instructer, & he is thy teacher:
and thy tongue bent to shoot out arrows, even bitter words against thy brothers, thou art so taught by the devil himself, he is thy instructer, & he is thy teacher:
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and so are brethren, to loue one another with brotherly loue, that so wee may haue testimonie to the comfort of our owne soules, that we (indeed) are true professors, knit together by one spirit,
and so Are brothers, to love one Another with brotherly love, that so we may have testimony to the Comfort of our own Souls, that we (indeed) Are true professors, knit together by one Spirit,
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Now further obserue wee, that the Apostle hauing sent salutations to all the brethren in Laodicea generally, hee salutes Nymphas and his house particularly:
Now further observe we, that the Apostle having sent salutations to all the brothers in Laodicea generally, he salutes Nymphas and his house particularly:
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That we ought to honour men more or lesse, according as they honour God, as the Apostle did heere in particular salute Nymphas, he excelling others in pietie,
That we ought to honour men more or less, according as they honour God, as the Apostle did Here in particular salute Nymphas, he excelling Others in piety,
Psal. 15.4 it is made a note of him that shall dwell in the Lords tabernacle, that hee honoureth them that feare the Lord. and Psal: 16.3. Dauid saith, his delight was in the Saints that were in the earth, and chiefly in the excell•nt, in those that did excell others in grace and holinesse;
Psalm 15.4 it is made a note of him that shall dwell in the lords tabernacle, that he Honoureth them that Fear the Lord. and Psalm: 16.3. David Says, his delight was in the Saints that were in the earth, and chiefly in the excell•nt, in those that did excel Others in grace and holiness;
And therefore, (to make vse of this) dost thou honour one man aboue another? dost thou carry in thine heart a more speciall regard of one aboue another? no doubt euery one doth so,
And Therefore, (to make use of this) dost thou honour one man above Another? dost thou carry in thine heart a more special regard of one above Another? no doubt every one does so,
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Doe not thou according to the common course of the world, honour and esteeme one man better then another, in regard of his wealth or outward estate, because hee is more wealthy,
Do not thou according to the Common course of the world, honour and esteem one man better then Another, in regard of his wealth or outward estate, Because he is more wealthy,
or of better estate in the world then others, that is not the rule, by which thou art to be guided in the preferring and honouring of one man aboue another;
or of better estate in the world then Others, that is not the Rule, by which thou art to be guided in the preferring and honouring of one man above Another;
as happily one is a Magistrate, and another a priuate person, if the priuate person excell the Magistrate in pietie and religion, let him haue the chiefe place of honour in thine heart.
as happily one is a Magistrate, and Another a private person, if the private person excel the Magistrate in piety and Religion, let him have the chief place of honour in thine heart.
Howsoeuer, indeed, thou art to reuerence the place and authority giuen vnto Magistrates, and to honour and respect it with all due reuerence and honour,
Howsoever, indeed, thou art to Reverence the place and Authority given unto Magistrates, and to honour and respect it with all due Reverence and honour,
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yet in regard of piety and religion, a priuate person going before a Magistrate, let him in that respect, haue an higher place of honour in thine heart,
yet in regard of piety and Religion, a private person going before a Magistrate, let him in that respect, have an higher place of honour in thine heart,
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then the Magistrate, and doe thou in honouring and preferring one man before another, in regard of piety and religion, euer honour him most, that doth most honour God:
then the Magistrate, and do thou in honouring and preferring one man before Another, in regard of piety and Religion, ever honour him most, that does most honour God:
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How then ought this to stir vp masters and gouernours of families, to practise that duty of teaching and religious ordering of their families, for indeed it is the dutie of euery master and gouernour of a familie, to teach and to instruct his familie,
How then ought this to stir up Masters and Governors of families, to practise that duty of teaching and religious ordering of their families, for indeed it is the duty of every master and governor of a family, to teach and to instruct his family,
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for the blessing of God is euer annexed to his true worship and feare, Godlinesse hath the promises of this life and of that that is to come. 2 Tim: 4.8.
for the blessing of God is ever annexed to his true worship and Fear, Godliness hath the promises of this life and of that that is to come. 2 Tim: 4.8.
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And yet further to excite and stirre vp masters and gouernours of families to the instructing and religious ordering of their families, consider what we finde Gen: 18.19. the Lord saith, verse 17. Shall I hide from Abraham what thing I doe; as if hee had said:
And yet further to excite and stir up Masters and Governors of families to the instructing and religious ordering of their families, Consider what we find Gen: 18.19. the Lord Says, verse 17. Shall I hide from Abraham what thing I do; as if he had said:
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no, no, I will not hide any thing from Abraham, for I know him, that hee will command his sonnes and his houshold after him, that they keep the way of the Lord, to doe righteousnesse and iudgment.
no, no, I will not hide any thing from Abraham, for I know him, that he will command his Sons and his household After him, that they keep the Way of the Lord, to do righteousness and judgement.
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So then, if thou that art a master of a familie, dost desire that thy familie may not be a company of Atheists, among whom there is nothing but ignorance and all impietie,
So then, if thou that art a master of a family, dost desire that thy family may not be a company of Atheists, among whom there is nothing but ignorance and all impiety,
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Then looke thou to the instruction and religious ordering of thy family, resolue with good Ioshua, Iosh: 24.15. whatsoeuer others do, yet thou and thine houshold will serue the Lord;
Then look thou to the instruction and religious ordering of thy family, resolve with good Ioshua, Joshua: 24.15. whatsoever Others do, yet thou and thine household will serve the Lord;
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and thou shalt finde his blessing vpon thee, and vpon thy familie, and the Lord will reueale and make knowne to thee, whatsoeuer may be for thy comfort. Now to the 16th verse.
and thou shalt find his blessing upon thee, and upon thy family, and the Lord will reveal and make known to thee, whatsoever may be for thy Comfort. Now to the 16th verse.
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Touching the words of this verse, there is no great difficultie to them, saue onely in the last words of it concerning the Epistle witten from Laodicea.
Touching the words of this verse, there is no great difficulty to them, save only in the last words of it Concerning the Epistle witten from Laodicea.
When this Epistle (that is) this letter, sent vnto you, is read, cause it (that is) take order that it bee read (in the Church) that is, in the publicke assembly of the Laodiceans.
When this Epistle (that is) this Letter, sent unto you, is read, cause it (that is) take order that it be read (in the Church) that is, in the public assembly of the Laodiceans.
but that cannot stand with the words of the Text, for the originall is NONLATINALPHABET and NONLATINALPHABET, as it is rendred from Laodicea, not to Laodicea.
but that cannot stand with the words of the Text, for the original is and, as it is rendered from Laodicea, not to Laodicea.
Now whereas, they say, though it bee from, not to the Laodiceans, yet that phrase doth not signifie, that the Epistle was written from Laodicea, but that the Colossians were to require and call for that Epistle from the Laodiceans, that it was an Epistle the Apostle had written vnto the Laodiceans, and the Colossians were to require it at their hands, is but a shift, a Glosse,
Now whereas, they say, though it be from, not to the Laodiceans, yet that phrase does not signify, that the Epistle was written from Laodicea, but that the colossians were to require and call for that Epistle from the Laodiceans, that it was an Epistle the Apostle had written unto the Laodiceans, and the colossians were to require it At their hands, is but a shift, a Gloss,
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Some againe thinke, that the Epistle written from Laodicea, was the first Epistle of Paul to Timothy, indeed that Epistle hath such a postscript, that it was written from Laodicea, a chiefe Citie of Phrygia Pacaciana, but that postscript is no part of Canonicall Scripture.
some again think, that the Epistle written from Laodicea, was the First Epistle of Paul to Timothy, indeed that Epistle hath such a postscript, that it was written from Laodicea, a chief city of Phrygia Pacaciana, but that postscript is no part of Canonical Scripture.
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And againe, it is cleare, Cap. 2.1. that when the Apostle writ this Epistle, he had not seene the Laodiceans, and therefore hee could not mention any Epistle of his written from thence, hee hauing neuer beene there.
And again, it is clear, Cap. 2.1. that when the Apostle writ this Epistle, he had not seen the Laodiceans, and Therefore he could not mention any Epistle of his written from thence, he having never been there.
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A third opinion is, that the Epistle here spoken of written from Laodicea, was an Epistle written to the Apostle, either from the whole Church of Laodicea, or from the Pastor of that Church;
A third opinion is, that the Epistle Here spoken of written from Laodicea, was an Epistle written to the Apostle, either from the Whole Church of Laodicea, or from the Pastor of that Church;
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and it seemes, that Epistle written from Laodicea, was written to Paul touching some things to which he makes answer in this Epistle to the Colossians, and therefore he willed the Colossians to reade it, that they might the better vnderstand vpon what occasion he had written somethings contained in this Epistle to them:
and it seems, that Epistle written from Laodicea, was written to Paul touching Some things to which he makes answer in this Epistle to the colossians, and Therefore he willed the colossians to read it, that they might the better understand upon what occasion he had written somethings contained in this Epistle to them:
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And first, obserue we, that the Apostle would haue his Epistle read both in the Church of the Colossians, and in the publike assembly of the Laodiceans, whence wee may easily see, I will but point at it.
And First, observe we, that the Apostle would have his Epistle read both in the Church of the colossians, and in the public assembly of the Laodiceans, whence we may Easily see, I will but point At it.
That we haue warrant for the reading of this, & other Epistles of Paul, and of all other books of Scripture, in the publike assembly and congregation, we haue here a plaine allowance giuen to it, that th•s Epistle,
That we have warrant for the reading of this, & other Epistles of Paul, and of all other books of Scripture, in the public assembly and congregation, we have Here a plain allowance given to it, that th•s Epistle,
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yea, he bindes them to the doing of it, vnder paine of Gods heauie displeasure, denouncing his heauie wrath against them if they did it not (for so much the word signifies) I charge you,
yea, he binds them to the doing of it, under pain of God's heavy displeasure, denouncing his heavy wrath against them if they did it not (for so much the word signifies) I charge you,
or I adiure you, •n the name of the Lord, on paine of the Lords wrath, that this Epistle be read vnto all the brethren, the Saints, to all the Christians that are members of your Church, in their publike meeting, a charge full of power and Apostolicall authority, vrging the gouernours of that Church to the doing of this dutie.
or I adjure you, •n the name of the Lord, on pain of the lords wrath, that this Epistle be read unto all the brothers, the Saints, to all the Christians that Are members of your Church, in their public meeting, a charge full of power and Apostolical Authority, urging the Governors of that Church to the doing of this duty.
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Now, how crosse and contrarie to this, is the Church of Rome, that Church, directly forbids the reading of the bookes of the Scripture among the people, at least the reading of them in a knowne tongue, which is all one, they strictly inioine that no vulgar translation of Scripture bee vsed, pretending forsooth, that such translations are principall causes of errors, and heresies;
Now, how cross and contrary to this, is the Church of Rome, that Church, directly forbids the reading of the books of the Scripture among the people, At least the reading of them in a known tongue, which is all one, they strictly enjoin that no Vulgar Translation of Scripture be used, pretending forsooth, that such Translations Are principal Causes of errors, and heresies;
how farre are those men from the minde of the Apostle, who would haue his Epistle to be read in the publike congregation, that euen common Christians (no doubt) and all the faithfull people of God might bee acquainted with them,
how Far Are those men from the mind of the Apostle, who would have his Epistle to be read in the public congregation, that even Common Christians (no doubt) and all the faithful people of God might be acquainted with them,
Is it so that the Epistles of Paul, and other Bookes of Scripture may, and ought to be read in the publike congregation? Let none of vs then despise the publike reading of them:
Is it so that the Epistles of Paul, and other Books of Scripture may, and ought to be read in the public congregation? Let none of us then despise the public reading of them:
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Obserue wee in the next place that the Apostle would haue this Epistle written and directed to the Colossians to be read in the Church of the Laodiceans, as needfull and profitable for them also.
Observe we in the next place that the Apostle would have this Epistle written and directed to the colossians to be read in the Church of the Laodiceans, as needful and profitable for them also.
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The Apostle, we see, there speakes not onely generally of the whole Scripture, but indefinitely in regard of the vse of it, that it is profitable to teach, to improue, to correct and to instruct in righteousnesse, not this or that Church,
The Apostle, we see, there speaks not only generally of the Whole Scripture, but indefinitely in regard of the use of it, that it is profitable to teach, to improve, to correct and to instruct in righteousness, not this or that Church,
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or person onely, but indefinitely all, and euerie one without exception; and to this agrees also that of the Apostle, Rom. 15.4. Whatsoeuer things were written afore time, were written for our learning, that wee through patience and comfort of the Scriptures might haue hope.
or person only, but indefinitely all, and every one without exception; and to this agrees also that of the Apostle, Rom. 15.4. Whatsoever things were written afore time, were written for our learning, that we through patience and Comfort of the Scriptures might have hope.
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yet (indeed) it belongs to all, it concernes all men whososoeuer, and so (doubtlesse) we may safely say, that howeuer the Epistles of Paul, and other books of Scripture be directed to someone particular Church,
yet (indeed) it belongs to all, it concerns all men whososoeuer, and so (doubtless) we may safely say, that however the Epistles of Paul, and other books of Scripture be directed to someone particular Church,
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The Epistles of Paul, and other bookes of Scripture, were by the will of God penned and committed to writing, that they might be for the genenerall good of Gods Church that they might bee the foundation and piller of true faith, as Iohn saith, Ioh. 20.31.
The Epistles of Paul, and other books of Scripture, were by the will of God penned and committed to writing, that they might be for the genenerall good of God's Church that they might be the Foundation and pillar of true faith, as John Says, John 20.31.
We may easily answer them, by the doctrine now deliuered, for we haue miracles to confirme the truth we professe, inasmuch as the miracles of Christ and his Apostles are recorded in the written word of God,
We may Easily answer them, by the Doctrine now Delivered, for we have Miracles to confirm the truth we profess, inasmuch as the Miracles of christ and his Apostles Are recorded in the written word of God,
but for confirmation of the same truth to the end of the world, and so they belong to vs also, in that our faith is the same that theirs was that did them, wee are not destitute of letters from heauen, hauing the Epistles of Paul, and other Apostles which belong to vs aswell as to them, to whom they were particularly directed.
but for confirmation of the same truth to the end of the world, and so they belong to us also, in that our faith is the same that theirs was that did them, we Are not destitute of letters from heaven, having the Epistles of Paul, and other Apostles which belong to us aswell as to them, to whom they were particularly directed.
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Indeed we want such miracles, and such letters as are contained in popish legends, and Indian newe, which are meere delusions of Satan, and forgeries of men.
Indeed we want such Miracles, and such letters as Are contained in popish legends, and Indian new, which Are mere delusions of Satan, and forgeries of men.
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But so long as by Scripture we can iustifie our doctrine, we haue letters from heauen sufficient to assure vs, that all that truely embrace the faith we professe, being now departed this life, are safelie arriued in the kindome of heauen,
But so long as by Scripture we can justify our Doctrine, we have letters from heaven sufficient to assure us, that all that truly embrace the faith we profess, being now departed this life, Are safely arrived in the Kingdom of heaven,
Is it so that the Epistles of Paul, and other bookes of Scripture, howsoeuer they be directed to particular Churches, yet the matter of them doth indifferently belong to all Christians? Let vs then take notice of this,
Is it so that the Epistles of Paul, and other books of Scripture, howsoever they be directed to particular Churches, yet the matter of them does indifferently belong to all Christians? Let us then take notice of this,
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and though it be directed to such a Church, or such a person, yet I am to take it as spoken to my selfe, it concernes me to consider how this may profit mee, either for the information of my iudgement,
and though it be directed to such a Church, or such a person, yet I am to take it as spoken to my self, it concerns me to Consider how this may profit me, either for the information of my judgement,
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or for the correction and reformation of some things amisse in my life and conuersation, or for my further instructing, and my edification, and building vp in holinesse, and comfort.
or for the correction and Reformation of Some things amiss in my life and Conversation, or for my further instructing, and my edification, and building up in holiness, and Comfort.
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Doe thou whensoeuer thou either hearest, or readest any part of the writings of holy Scripture, euer remember this, that the matter or doctrine of that place pertaines to thy selfe,
Do thou whensoever thou either Hearst, or Readest any part of the writings of holy Scripture, ever Remember this, that the matter or Doctrine of that place pertains to thy self,
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the Apostle in this Epistle, Cap. 3.6. saith, that for fornication, vncleannesse, the inordinate affection, euill concupiscence, and couetousnesse which is Idolatry, the wrath of God certainely comes on the children of disobedience, He saith againe, Ephes. 5.5.
the Apostle in this Epistle, Cap. 3.6. Says, that for fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry, the wrath of God Certainly comes on the children of disobedience, He Says again, Ephesians 5.5.
and say within themselues, surely this is my state, my sinne is heere touched, and this iudgement is denounced against me? Doe they thus? No, no, nothing lesse, happily they thinke and wil confesse the things there spoken, to be true, the vilest wretch that liues may so doe:
and say within themselves, surely this is my state, my sin is Here touched, and this judgement is denounced against me? Do they thus? No, no, nothing less, happily they think and will confess the things there spoken, to be true, the Vilest wretch that lives may so do:
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and call the professors of it heretikes) yet they loue it not as they ought, they delight not in it, they account it not most deare and precious vnto them,
and call the professors of it Heretics) yet they love it not as they ought, they delight not in it, they account it not most deer and precious unto them,
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and that iudgement is there threatned against them? No, no, no such matter, they think, that seeing they draw not their own sins after them (as it were with cart-ropes, as it is Isaiah 5.18. and they hate the knowne sinnes of many, as Adulterie, Murther, and the like, that therfore their neglect of the gospell, their want of loue vnto it, is nothing, there is no judgement of God belongs to them.
and that judgement is there threatened against them? No, no, no such matter, they think, that seeing they draw not their own Sins After them (as it were with Cart-ropes, as it is Isaiah 5.18. and they hate the known Sins of many, as Adultery, Murder, and the like, that Therefore their neglect of the gospel, their want of love unto it, is nothing, there is no judgement of God belongs to them.
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or reade in the Scriptures, belong to vs, and wee apply not the seuerall threatnings of the word to our owne estate and condition, we must then learne whensoeuer we either heare or reade any part of the Scripture, to thinke thus with our selues;
or read in the Scriptures, belong to us, and we apply not the several threatenings of the word to our own estate and condition, we must then Learn whensoever we either hear or read any part of the Scripture, to think thus with our selves;
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First, if we thus heare or read the word of God, we shall make it truly profitable to our selues, wee shall through Gods blessing vpon our reading and hearing make the instructions,
First, if we thus hear or read the word of God, we shall make it truly profitable to our selves, we shall through God's blessing upon our reading and hearing make the instructions,
that the instructions, comforts, and threatnings of it, may be to thy good, and if thou wouldst not both strip thy selfe of the benefit of the instructions and comforts of it,
that the instructions, comforts, and threatenings of it, may be to thy good, and if thou Wouldst not both strip thy self of the benefit of the instructions and comforts of it,
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therefore some part of the Scripture is lost, and that the canonicall Scripture wee haue, is not sufficient without addition of vnwritten traditions, that being built but vpon their owne mis-interpretation of the text:
Therefore Some part of the Scripture is lost, and that the canonical Scripture we have, is not sufficient without addition of unwritten traditions, that being built but upon their own misinterpretation of the text:
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the Apostle willed the Colossians to read the Epistle written from Laodicea, no doubt, that they might better vnderstand some things in this Epistle, written to themselues. Hence we may gather.
the Apostle willed the colossians to read the Epistle written from Laodicea, no doubt, that they might better understand Some things in this Epistle, written to themselves. Hence we may gather.
so also for not reading other holy bookes, for hereby that excuse that men commonly plead, is taken away, that the Scripture is hard to bee vnderstood ▪ for why? thou hast not only the benefit of the publike ministerie,
so also for not reading other holy books, for hereby that excuse that men commonly plead, is taken away, that the Scripture is hard to be understood ▪ for why? thou hast not only the benefit of the public Ministry,
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In this Verse, wee haue another thing laid before vs, which the Apostle willed the Colossians to doe, (namely this) that they should speake to Archippus, and hee tells them what he should say to him, what words they should vse,
In this Verse, we have Another thing laid before us, which the Apostle willed the colossians to do, (namely this) that they should speak to Archippus, and he tells them what he should say to him, what words they should use,
as that they should speake by way of admonition, and warne him to take heed to the ministerie hee had receiued in the Lord, (And say to Archippus take heed to the ministerie that thou hast receiued in the Lord.)
as that they should speak by Way of admonition, and warn him to take heed to the Ministry he had received in the Lord, (And say to Archippus take heed to the Ministry that thou hast received in the Lord.)
In this warning or admonition we haue more particularly these things to be considered. 1 First the matter of the admonition, in these words, take heed to the ministerie that thou hast receiued in the Lord.
In this warning or admonition we have more particularly these things to be considered. 1 First the matter of the admonition, in these words, take heed to the Ministry that thou hast received in the Lord.
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2 Then the extent of that duty, how farre forth Archippus should take heed and looke to his ministerie, (namely) so far as that he should fulfill it, Take heed to the ministerie that thou hast receiued in the Lord that thou fulfill it.
2 Then the extent of that duty, how Far forth Archippus should take heed and look to his Ministry, (namely) so Far as that he should fulfil it, Take heed to the Ministry that thou hast received in the Lord that thou fulfil it.
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3 And thirdly, in the words of this admonition, the Apostle layes downe a strong and effectuall argument, to perswade Archippus to take heed to his ministerie, taken from the author of his ministery, that hee had that his ministerie from the Lord, that he had receiued it by his grace,
3 And Thirdly, in the words of this admonition, the Apostle lays down a strong and effectual argument, to persuade Archippus to take heed to his Ministry, taken from the author of his Ministry, that he had that his Ministry from the Lord, that he had received it by his grace,
Archippus was a minister in the Church of Colosse, and was a colleague, and fellow-helper in that Church to Epaphras, who was then at Rome with Paul, and therefore hee ought in the absence of Epaphras, to haue been diligent in his ministerie, which it seemes he was not,
Archippus was a minister in the Church of Colosse, and was a colleague, and Fellow-helper in that Church to Epaphras, who was then At Room with Paul, and Therefore he ought in the absence of Epaphras, to have been diligent in his Ministry, which it seems he was not,
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and therefore the Apostle would haue him admonished, and put in minde of his duty. I will therefore briefely lay forth the sense and meaning of this verse.
and Therefore the Apostle would have him admonished, and put in mind of his duty. I will Therefore briefly lay forth the sense and meaning of this verse.
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(And say to Archippus,) that is, admonish and warne Archippus, on this manner, (take heed to the ministery,) the originall is (see to the ministery,) the meaning is, carefully looke to the office and function, diligently weigh and consider, what it is, the weight of it,
(And say to Archippus,) that is, admonish and warn Archippus, on this manner, (take heed to the Ministry,) the original is (see to the Ministry,) the meaning is, carefully look to the office and function, diligently weigh and Consider, what it is, the weight of it,
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and what belongs to that pastorall duty, (that thou hast receiued in the Lord) that is, that thou hast receiued from the Lord, which he of his grace and mercy, hath committed vnto thee, (that thou fulfill it.) The word fulfill, is metaphorically borrowed and taken from a vessell, that ought to be full of liquor,
and what belongs to that pastoral duty, (that thou hast received in the Lord) that is, that thou hast received from the Lord, which he of his grace and mercy, hath committed unto thee, (that thou fulfil it.) The word fulfil, is metaphorically borrowed and taken from a vessel, that ought to be full of liquour,
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and leaue it vndone in another, but that thou performe it, in euery respect, as it ought to be performed, that thou accomplish and performe all the parts of that office and ministerie;
and leave it undone in Another, but that thou perform it, in every respect, as it ought to be performed, that thou accomplish and perform all the parts of that office and Ministry;
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and what belongs to that pastorall duty, which thou hast receiued from the Lord, and which he of his grace and mercy hath committed to thee, that thou performe it in euery respect,
and what belongs to that pastoral duty, which thou hast received from the Lord, and which he of his grace and mercy hath committed to thee, that thou perform it in every respect,
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Now first, it is not to be passed by without obseruation, that howsoeuer the Apostle in the verse before inioyned the reading of his Epistle, that it should be read both in the Church of Colosse and of Laodicea,
Now First, it is not to be passed by without observation, that howsoever the Apostle in the verse before enjoined the reading of his Epistle, that it should be read both in the Church of Colosse and of Laodicea,
yet heere he addes Archippus should be put in minde of his duty, that hee should be admonished to looke to the fulfilling of his ministerie, that he should be stirred vp to a diligent teaching of the word amongst the Colossians. Hence wee may gather.
yet Here he adds Archippus should be put in mind of his duty, that he should be admonished to look to the fulfilling of his Ministry, that he should be stirred up to a diligent teaching of the word among the colossians. Hence we may gather.
That howsoeuer this Epistle and other books of Scripture are to be read, yet the reading of them are not suff•cient, it is not enough to read the word our selues,
That howsoever this Epistle and other books of Scripture Are to be read, yet the reading of them Are not suff•cient, it is not enough to read the word our selves,
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and of the ioynts and the marrow, and to the discerning of the thoughts and intents of the heart, Heb. 4.12. In reading there is somtimes no vnderstanding, somtimes misvnderstanding, sometimes mis-applying the word read, and all these wants are helped and supplied by preaching.
and of the Joints and the marrow, and to the discerning of the thoughts and intents of the heart, Hebrew 4.12. In reading there is sometimes no understanding, sometimes misunderstanding, sometime misapplying the word read, and all these Wants Are helped and supplied by preaching.
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and they vnderstand it, yet seldom or neuer do they throughly apply it to themselues, especially if it touch the quicke, (namely) their owne pleasing sinne;
and they understand it, yet seldom or never do they thoroughly apply it to themselves, especially if it touch the quick, (namely) their own pleasing sin;
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and is it likely they will so apply it themselues, that they as it were with their owne hands will vse the word to the cutting, launcing and searching of their owne festered sores? No, no, there is no likelyhood in it,
and is it likely they will so apply it themselves, that they as it were with their own hands will use the word to the cutting, lancing and searching of their own festered sores? No, no, there is no likelihood in it,
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and we must know it is not enough for vs to read in the Bible, (though that is our duty to be diligent in reading in it) yet that will not serue the turne, the application of the word is especially made in the publike ministerie and preaching of it,
and we must know it is not enough for us to read in the bible, (though that is our duty to be diligent in reading in it) yet that will not serve the turn, the application of the word is especially made in the public Ministry and preaching of it,
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Note we further, that the Apostle heere willed the Colossians to admonish their minister Archippus, as it may seeme somewhat slacke in his duty, to bee more diligent in performance of his duty;
Note we further, that the Apostle Here willed the colossians to admonish their minister Archippus, as it may seem somewhat slack in his duty, to be more diligent in performance of his duty;
but that they should say to him, take heed to it, that thou fulfill it diligently, consider thy ministery, what it is, the weight of it, and that thou fulfill it;
but that they should say to him, take heed to it, that thou fulfil it diligently, Consider thy Ministry, what it is, the weight of it, and that thou fulfil it;
and with the dispensation and disposing of his secrets, 1 Cor. 4.1. and that it belongs to him, to teach, to improoue, to correct, to instruct, to exhort, to comfort, to watch, to pray, to go in and our before Gods people vnblameably;
and with the Dispensation and disposing of his secrets, 1 Cor. 4.1. and that it belongs to him, to teach, to improve, to correct, to instruct, to exhort, to Comfort, to watch, to pray, to go in and our before God's people unblamably;
but for more generall vse of the point, consider wee, what the Apostle saith, Rom. 13.4.6. that euen such as are deputed of the Lord to a place of ciuill gouernment, are called Ministers of God, they haue an office and a ministry.
but for more general use of the point, Consider we, what the Apostle Says, Rom. 13.4.6. that even such as Are deputed of the Lord to a place of civil government, Are called Ministers of God, they have an office and a Ministry.
and proportionable to their strength, to prouide for them (as hee is able) meate, drinke and all, things needefull, to yeeld them moderate rest and recreation, to teach, to admonish, to correct them as iust occasion is offered, to pray with them, to pray for them, and the like;
and proportionable to their strength, to provide for them (as he is able) meat, drink and all, things needful, to yield them moderate rest and recreation, to teach, to admonish, to correct them as just occasion is offered, to pray with them, to pray for them, and the like;
It is said that some of the people went out on the seuenth day to gather Manna, but found none, whereupon it is said, verse 28. that the Lord reproued Moses, and said vnto him, How long refuse yee to keepe my Commandements and my Lawes? Now Moses had not prophaned the Sabbath,
It is said that Some of the people went out on the Seventh day to gather Manna, but found none, whereupon it is said, verse 28. that the Lord reproved Moses, and said unto him, How long refuse ye to keep my commandments and my Laws? Now Moses had not Profaned the Sabbath,
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and thus ought such as haue any office or function publike or priuate, diligentlie to waigh and consider with themselues, what that office is, what belongs, vnto the waight of it.
and thus ought such as have any office or function public or private, diligently to weigh and Consider with themselves, what that office is, what belongs, unto the weight of it.
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Thus no doubt, did Salomon when he made that praier to the Lord, 1 King. 3.9. Giue to thy seruant an vnderstanding heart, that I may discerne betweene good and bad:
Thus no doubt, did Solomon when he made that prayer to the Lord, 1 King. 3.9. Give to thy servant an understanding heart, that I may discern between good and bad:
and hee doth expresse as much in the last words of the verse, For who is able to iudge this thy mighty people, as if he said, I consider the waight of mine office,
and he does express as much in the last words of the verse, For who is able to judge this thy mighty people, as if he said, I Consider the weight of mine office,
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As if hee had said, diligently consider with your selues, what offiice you are called to, what is the charge that lies vpon you, what belongs to your office, you execute not the iudgements of man,
As if he had said, diligently Consider with your selves, what offiice you Are called to, what is the charge that lies upon you, what belongs to your office, you execute not the Judgments of man,
And consider with your selues, your charge is is so waighty, that you must one day giue account of it before the iudge of all the world, with whom is neither respect of persons nor receiuing reward.
And Consider with your selves, your charge is is so weighty, that you must one day give account of it before the judge of all the world, with whom is neither respect of Persons nor receiving reward.
Thu are such as haue any office or charge ouer others, be it publike, or priuate, duely to consider that office and cha•ge what it is, what belongs vnto it, and the waight of it.
Thus Are such as have any office or charge over Others, be it public, or private, duly to Consider that office and cha•ge what it is, what belongs unto it, and the weight of it.
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Now doe men that haue charge ouer others consider these things? Doe they (as they ought) thinke on it, what the office and place is which they are called to, what belongs vnto it,
Now do men that have charge over Others Consider these things? Do they (as they ought) think on it, what the office and place is which they Are called to, what belongs unto it,
and the waight of it? Few there be that doe so, many men are altogether carelesse, they set all at sixe and seuen, haue no manner of consideration what their office and charge is, and what belongs vnto it;
and the weight of it? Few there be that doe so, many men Are altogether careless, they Set all At sixe and seuen, have no manner of consideration what their office and charge is, and what belongs unto it;
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the King is enioined to reade the word of God, all the daies of his life, that thence he may learne his duty and in the word of God the Lord hath laide downe, the offices and duties of all sorts of callings, of Magistrates, Ministers, Masters, particularly, to that end (without question) that they should learne, know, and consider them;
the King is enjoined to read the word of God, all the days of his life, that thence he may Learn his duty and in the word of God the Lord hath laid down, the Offices and duties of all sorts of callings, of Magistrates, Ministers, Masters, particularly, to that end (without question) that they should Learn, know, and Consider them;
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and so lay themselues open to the plagues and iudgements of God, no doubt it was so with Vzziah in putting his hand to the Arke, 2. Sam. 6.6. and the Lord smote him for it.
and so lay themselves open to the plagues and Judgments of God, no doubt it was so with Uzziah in putting his hand to the Ark, 2. Sam. 6.6. and the Lord smote him for it.
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And it was for want of consideration of his calling, that Peter would warme himselfe at the High Priests fire, Luke 22.15. It cost him the breach of his conscience, and as one saith well, if wee marke the time when the iudgements of God befall men, wee shall finde they are cast vpon them when they are out of their callings.
And it was for want of consideration of his calling, that Peter would warm himself At the High Priests fire, Lycia 22.15. It cost him the breach of his conscience, and as one Says well, if we mark the time when the Judgments of God befall men, we shall find they Are cast upon them when they Are out of their callings.
2 Againe, remember this that the want of consideration of their callings, and the waight of them, is that which makes men carelesse and vnconscionable in doing their duties,
2 Again, Remember this that the want of consideration of their callings, and the weight of them, is that which makes men careless and unconscionable in doing their duties,
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for what is it that makes men, either neglect the duties of their callings, or to doe them onely for fashion? Surely this, they pull away their eies from their callings, they looke not (as they ought) to the duties of them,
for what is it that makes men, either neglect the duties of their callings, or to do them only for fashion? Surely this, they pull away their eyes from their callings, they look not (as they ought) to the duties of them,
In the next place we are to marke that the Apostle bids the Colossians say to Archippus, take heed to the ministrie that thou hast receiued in the Lord that thou fulfill it, vsing as we shewed, a word taken from a vessell that ought to be full and is not, meaning this, that Archippus should (as it were) fill vp the vessell of his ministrie, that hee should as he had begunne to doe something in his ministrie, to accomplish it to the full in euery respect,
In the next place we Are to mark that the Apostle bids the colossians say to Archippus, take heed to the Ministry that thou hast received in the Lord that thou fulfil it, using as we showed, a word taken from a vessel that ought to be full and is not, meaning this, that Archippus should (as it were) fill up the vessel of his Ministry, that he should as he had begun to do something in his Ministry, to accomplish it to the full in every respect,
but he must accomplish and performe all things that pertaine to him in the same, it is not sufficient for a Minister of the Gospell to take paines in one part of his office alone,
but he must accomplish and perform all things that pertain to him in the same, it is not sufficient for a Minister of the Gospel to take pains in one part of his office alone,
but he must execute and fulfill all and euery part of his office and ministrie, he must teach, improoue, correct, instruct, exhort, comfort, &c. as any occasion is offered vnto him;
but he must execute and fulfil all and every part of his office and Ministry, he must teach, improve, correct, instruct, exhort, Comfort, etc. as any occasion is offered unto him;
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And this is further taught plainely, 2 Tim. 4. Where the Apostle hauing laid downe the speciall duties that belong to a Minister of the word, with a waighty charge pressing Timothy to the practise of them, I charge thee before God,
And this is further taught plainly, 2 Tim. 4. Where the Apostle having laid down the special duties that belong to a Minister of the word, with a weighty charge pressing Timothy to the practice of them, I charge thee before God,
and thinke it not sufficient to doe some of them, and leaue the rest vndone, but doe them all and euery one, fulfill thy ministrie, and make it fully knowne.
and think it not sufficient to do Some of them, and leave the rest undone, but do them all and every one, fulfil thy Ministry, and make it Fully known.
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I might easily insist further on this point, and for the vse of it I might heereby taxe and reproue many ministers of the word, some being altogether carelesse, such as labour not in any part of their ministrie, either in teaching or liuing vnblameably,
I might Easily insist further on this point, and for the use of it I might hereby Tax and reprove many Ministers of the word, Some being altogether careless, such as labour not in any part of their Ministry, either in teaching or living unblamably,
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these and many other waies I might shew, how some Ministers of the word faile in not fulfilling their ministrie, they leaue as it were an emptinesse in that vessell, they fill it not vp,
these and many other ways I might show, how Some Ministers of the word fail in not fulfilling their Ministry, they leave as it were an emptiness in that vessel, they fill it not up,
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but to extend the point a little further and that vpon the ground before deliuered, Ro. 13. That such as be in place of ciuill gouernment, publike or priuate, haue a ministrie giuen them of God,
but to extend the point a little further and that upon the ground before Delivered, Ro. 13. That such as be in place of civil government, public or private, have a Ministry given them of God,
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So (doubtlesse) ought it to be with such as haue any other place or office in publike or in priuate, they must not content themselues in doing of some duties that belong to that place,
So (doubtless) ought it to be with such as have any other place or office in public or in private, they must not content themselves in doing of Some duties that belong to that place,
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as another, successiuely and at times fit for the doing of it, and therefore men must not content themselues with the doing of some duties that belong to their place and calling,
as Another, successively and At times fit for the doing of it, and Therefore men must not content themselves with the doing of Some duties that belong to their place and calling,
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Now this is a thing litle thought on by most men in the world, most men content themselues in the doing of some duties that belong to them in their place and calling, though they neglect others:
Now this is a thing little Thought on by most men in the world, most men content themselves in the doing of Some duties that belong to them in their place and calling, though they neglect Others:
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yea some exceedingly please, themselues in this, that they are diligent and painefull in doing only some things that concerne them in their particular office and calling.
yea Some exceedingly please, themselves in this, that they Are diligent and painful in doing only Some things that concern them in their particular office and calling.
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and yet all this while neglect that duty laid vpon them, Ephes. 6.4. of bringing vp their children in instruction and information of the Lord, that duty they performe not;
and yet all this while neglect that duty laid upon them, Ephesians 6.4. of bringing up their children in instruction and information of the Lord, that duty they perform not;
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and yet such Parents and such Masters please themselues in that which they doe, and thinke they haue done that which concernes them towards their children and seruants:
and yet such Parents and such Masters please themselves in that which they do, and think they have done that which concerns them towards their children and Servants:
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and gone thinly clad, for you, and we haue laboured night and day for your good, &c. and such Masters say to their seruants, what can you complaine of? haue you not had your meate and drinke wholesome and good,
and gone thinly clad, for you, and we have laboured night and day for your good, etc. and such Masters say to their Servants, what can you complain of? have you not had your meat and drink wholesome and good,
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and your wages paid you? haue wee laid too much vpon you, &c. thus many Parents and Masters content themselues in doing only some things that concerne them as they are Parents and Masters,
and your wages paid you? have we laid too much upon you, etc. thus many Parents and Masters content themselves in doing only Some things that concern them as they Are Parents and Masters,
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and know for thy comfort, the Lord requires not the fulfilling of thine office, in doing the duties of it in perfect measure, that is impossible, it is but a conceit of the Papists, that men regenerate may fulfill the law of God in the time of this life,
and know for thy Comfort, the Lord requires not the fulfilling of thine office, in doing the duties of it in perfect measure, that is impossible, it is but a conceit of the Papists, that men regenerate may fulfil the law of God in the time of this life,
because hee had receiued it from the Lord, that the Lord of his grace and goodnesse had committed that office to him, it is easie to be concluded from hence.
Because he had received it from the Lord, that the Lord of his grace and Goodness had committed that office to him, it is easy to be concluded from hence.
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That it is a notable and very effectuall argument to stir vp a minister of the gospell to a carefull and comfortable performance of his duty in that he hath receiued his ministery from the Lord, in that the Lord of his grace and mercy hath reputed him faithfull,
That it is a notable and very effectual argument to stir up a minister of the gospel to a careful and comfortable performance of his duty in that he hath received his Ministry from the Lord, in that the Lord of his grace and mercy hath reputed him faithful,
and zealous in fulfilling his ministry, yea it serue• notably to comfort him against the stormes and persecutions that are or may bee raised against him in doing his duty.
and zealous in fulfilling his Ministry, yea it serue• notably to Comfort him against the storms and persecutions that Are or may be raised against him in doing his duty.
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Admit this to be true (which they are neuer able to prooue) shall an error and fayling in men, make voide the calling of God? graunt this that there is some defect in the maner of their calling by men,
Admit this to be true (which they Are never able to prove) shall an error and failing in men, make void the calling of God? grant this that there is Some defect in the manner of their calling by men,
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and exercising those gifts by allowance from men that are in place and authoritie, and the Lord vouchsafing a blessing vpon their labours, it is a sufficient approbation of their calling.
and exercising those Gifts by allowance from men that Are in place and Authority, and the Lord vouchsafing a blessing upon their labours, it is a sufficient approbation of their calling.
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and are effectually wrought vpon by it, to their calling and conuersion, yea therein the Lord doth (as it were) set his hand and seale to their ministry, and approoue it.
and Are effectually wrought upon by it, to their calling and conversion, yea therein the Lord does (as it were) Set his hand and seal to their Ministry, and approve it.
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That in euery office and lawfull calling that men hold in Church or common-wealth, they are to haue an eye to the Lord, and to remember that they haue receiued it from him, that the Lord of his grace and goodnesse hath vouchsafed to set them in that place and calling, be it neuer so meane,
That in every office and lawful calling that men hold in Church or commonwealth, they Are to have an eye to the Lord, and to Remember that they have received it from him, that the Lord of his grace and Goodness hath vouchsafed to Set them in that place and calling, be it never so mean,
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and to consider the greatnesse of Gods grace in that their aduancement. Thus did Paul, Rom: 12.3. I say through the grace that is giuen vnto me. and 1 Cor: 15.10. by the grace of God I am that I am.
and to Consider the greatness of God's grace in that their advancement. Thus did Paul, Rom: 12.3. I say through the grace that is given unto me. and 1 Cor: 15.10. by the grace of God I am that I am.
surely the Lord of his goodnesse and grace hath brought me to this office, hee ordeined it before all times, that I should haue this office, he hath chosen out my Fathers house, (happily) base and obscure,
surely the Lord of his Goodness and grace hath brought me to this office, he ordained it before all times, that I should have this office, he hath chosen out my Father's house, (happily) base and Obscure,
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and with his prayer to God for them, that the grace of God might bee with them, (Grace be with you) to which is added the vsuall word commonly subioyned to petitions made to the Lord (Amen.) and between these two, between the Apostles salutation and prayer, is inserted and interlaced a short precept, that they should be mindfull of him, and remember his bands.
and with his prayer to God for them, that the grace of God might be with them, (Grace be with you) to which is added the usual word commonly subjoined to petitions made to the Lord (Amen.) and between these two, between the Apostles salutation and prayer, is inserted and interlaced a short precept, that they should be mindful of him, and Remember his bans.
and to giue him whatsoeuer his prisoners estate might stand in need of, and that they should make vse of his patient and constant suffering for the truth of the Gospell to themselues,
and to give him whatsoever his Prisoners estate might stand in need of, and that they should make use of his patient and constant suffering for the truth of the Gospel to themselves,
I Paul send salutations to you written with mine owne hand, and I would haue you mindfull of my imprisonment, both in praying to God for me, that he would giue me patience, strength,
I Paul send salutations to you written with mine own hand, and I would have you mindful of my imprisonment, both in praying to God for me, that he would give me patience, strength,
and constancy in my troubles, to stand fast in the defence of the Gospell, and that he would giue me whatsoeuer my prisoners estate standeth in neede of,
and constancy in my Troubles, to stand fast in the defence of the Gospel, and that he would give me whatsoever my Prisoners estate Stands in need of,
I haue already handled, and therefore I passe by it, and the thing we are especially to marke in these words is this, that the Apostle sent his owne salutations to the Colossians, written not by the hand of his Secretarie,
I have already handled, and Therefore I pass by it, and the thing we Are especially to mark in these words is this, that the Apostle sent his own salutations to the colossians, written not by the hand of his Secretary,
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and in this manner of writing, written in these characters, and after this forme of leters (so I write) as a token and certaine marke that I vse in euery Epistle of mine, whereby men may know them to be (indeed) my Epistles,
and in this manner of writing, written in these characters, and After this Form of letters (so I write) as a token and certain mark that I use in every Epistle of mine, whereby men may know them to be (indeed) my Epistles,
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Wee see then the reason why the Apostle heere writ salutations to the Colossians with his owne hand, it was this to preuent the danger of counterfet Epistles that might passe vnder his name, that all might know by that his hand-writing, that it was Pauls owne Epistle,
we see then the reason why the Apostle Here writ salutations to the colossians with his own hand, it was this to prevent the danger of counterfeit Epistles that might pass under his name, that all might know by that his handwriting, that it was Paul's own Epistle,
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That it is an ancient sleight of Satan, and his instruments, to thrust vpon the Church (if possibly hee may) forged and counterfet writings in stead of true, thereby to corrupt religion,
That it is an ancient sleight of Satan, and his Instruments, to thrust upon the Church (if possibly he may) forged and counterfeit writings in stead of true, thereby to corrupt Religion,
and to deceiue the people of God, it is an old stratageme, and tricke of the Deuill (if hee can) to foist into the Church, bastardly writings, vnder the names of Apostles,
and to deceive the people of God, it is an old stratagem, and trick of the devil (if he can) to foist into the Church, bastardly writings, under the names of Apostles,
And this being so in ancient times, euen in the time of the Apostles, wee are not to maruell at it in times succeeding, especially in the daies of Antichrist, and when hee was in his ruffe, wee are not then to thinke it strange, that then many counterfet writings were thrust vpon the Church,
And this being so in ancient times, even in the time of the Apostles, we Are not to marvel At it in times succeeding, especially in the days of Antichrist, and when he was in his ruff, we Are not then to think it strange, that then many counterfeit writings were thrust upon the Church,
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yea from this sleight of the Deuill came those forged Gospels of Nichodemus, of Thomas, of Bartholmew, the Acts of Abdias, and many counterfet Epistles, as that to Laodicea, &c.
yea from this sleight of the devil Come those forged Gospels of Nicodemus, of Thomas, of Bartholomew, the Acts of Abdias, and many counterfeit Epistles, as that to Laodicea, etc.
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Seeing it is so, hence it followes that it is needefull there should be some markes by which men may know Scripture to bee true Canonicall Scripture, there must needes be some infallible notes by which the writings of the Prophets and Apostles, may bee discerned,
Seeing it is so, hence it follows that it is needful there should be Some marks by which men may know Scripture to be true Canonical Scripture, there must needs be Some infallible notes by which the writings of the prophets and Apostles, may be discerned,
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and distinguished from all other writings of men whatsoeuer, and whereby men may bee certified and assured that they are the writings of the Prophets and Apostles,
and distinguished from all other writings of men whatsoever, and whereby men may be certified and assured that they Are the writings of the prophets and Apostles,
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Now what bee these markes may somy say? If the Papists answer this question, they will tell you, the marke by which wee may know Scripture to bee true Canonicall Scripture, is the testimonie and tradition of the Church,
Now what bee these marks may somy say? If the Papists answer this question, they will tell you, the mark by which we may know Scripture to be true Canonical Scripture, is the testimony and tradition of the Church,
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because the authoritie of the Church is inferiour to the Scripture, the excellency and authority of Scripture being aboue all men and Angels, as appeares Gal. 1.8.
Because the Authority of the Church is inferior to the Scripture, the excellency and Authority of Scripture being above all men and Angels, as appears Gal. 1.8.
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and shewing it selfe in euery line of it. 2 The purity and perfection of Scripture. 3 The consent of one part with another. 4 The antiquity of it. 5 The maiesty of it in plainenesse of speech. 6 The power of it ouer the conscience.
and showing it self in every line of it. 2 The purity and perfection of Scripture. 3 The consent of one part with Another. 4 The antiquity of it. 5 The majesty of it in plainness of speech. 6 The power of it over the conscience.
the Gospell being contrarie to mans corrupt nature, yet hath it in all ages wonne men to it. 8 The certaine prophesies of things to come, which none but God could foretell. 9 The admirable preseruation of it against time and tyrants. 10 The Deuils rage against them that follow it. 11 The iudgements of God, that haue befallen such as opposed it. 12 The constant sufferings of many millions that haue shedde their bloud for the Gospell of Christ.
the Gospel being contrary to men corrupt nature, yet hath it in all ages won men to it. 8 The certain prophecies of things to come, which none but God could foretell. 9 The admirable preservation of it against time and Tyrants. 10 The Devils rage against them that follow it. 11 The Judgments of God, that have befallen such as opposed it. 12 The constant sufferings of many millions that have shed their blood for the Gospel of christ.
These, and many other like, are notes and markes whereby wee may discerne, and certainly know the writings of the Prophets and Apostles to bee their writings,
These, and many other like, Are notes and marks whereby we may discern, and Certainly know the writings of the prophets and Apostles to be their writings,
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therefore labour thou to bee setled in this assurance, that the Canonicall writings of the Prophets and Apostles are indeede the word of the eternall God,
Therefore labour thou to be settled in this assurance, that the Canonical writings of the prophets and Apostles Are indeed the word of the Eternal God,
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and by the puritie, perfection, maiestie, power, and spirituall grace, appearing in them, yea, neuer rest till thou finde that Spirit and grace powerfull in thine owne heart,
and by the purity, perfection, majesty, power, and spiritual grace, appearing in them, yea, never rest till thou find that Spirit and grace powerful in thine own heart,
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and then vndoubtedly, though neuer a man in the world acknowledge Scripture to be Scripture, yet thy heart seasoned with grace, will make thy mouth confesse it.
and then undoubtedly, though never a man in the world acknowledge Scripture to be Scripture, yet thy heart seasoned with grace, will make thy Mouth confess it.
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That Gods children should be farre from carnall security, and confidence in their strength and wisdome in the time of their trouble and afflicton, Gods children should be farre from presuming and lifting vp themselues in regard of their strength in time of triall, by sickenesse, imprisonment or the like, they should then bee instant with the Lord in praier themselues,
That God's children should be Far from carnal security, and confidence in their strength and Wisdom in the time of their trouble and affliction, God's children should be Far from presuming and lifting up themselves in regard of their strength in time of trial, by sickness, imprisonment or the like, they should then be instant with the Lord in prayer themselves,
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for strength, patience, and comfort, and all graces needefull, and also intreate others to bee mindefull of them in their praiers to that purpose in time of trouble and triall,
for strength, patience, and Comfort, and all graces needful, and also entreat Others to be mindful of them in their Prayers to that purpose in time of trouble and trial,
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euen the best and dearest of Gods children haue need of other mens helpe by their praiers to recommend them to God, crauing for them strength, and patience, and comfort.
even the best and dearest of God's children have need of other men's help by their Prayers to recommend them to God, craving for them strength, and patience, and Comfort.
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and to quiet themselues with Gods disposing hand in the day of trouble, sickenesse, or any other distresse, is no easie matter for the best of Gods children:
and to quiet themselves with God's disposing hand in the day of trouble, sickness, or any other distress, is no easy matter for the best of God's children:
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as occasion shall be offered vnto vs. And this is further most plainely taught, Heb. 13.3. Remember (saith the author of that Epistle) them that are in bonds, as though yee were bound with them:
as occasion shall be offered unto us And this is further most plainly taught, Hebrew 13.3. remember (Says the author of that Epistle) them that Are in bonds, as though ye were bound with them:
and annointed themselues with the chiefe oyntment, but no man was sorry for the affliction of Ioseph, no man remembred the affliction of their brethren,
and anointed themselves with the chief ointment, but no man was sorry for the affliction of Ioseph, no man remembered the affliction of their brothers,
and they passe their time in feasting and iollity, and haue little or no remembrance, at least no feeling remembrance of the afflictions of their poore brethren, well know thou whosoeuer thou art, this is thy duty, thou enioying health and prosperity, thou art to haue in thee a feeling remembrance of the miseries of others, we haue a notable example in Daniell, though hee himselfe was in great honour preferred aboue all the Princes of Persia, and second to the King,
and they pass their time in feasting and jollity, and have little or no remembrance, At least not feeling remembrance of the afflictions of their poor brothers, well know thou whosoever thou art, this is thy duty, thou enjoying health and Prosperity, thou art to have in thee a feeling remembrance of the misery's of Others, we have a notable Exampl in Daniell, though he himself was in great honour preferred above all the Princes of Persiam, and second to the King,
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yet when hee saw the captiuity of Gods people still continued, and the people of God still oppressed by the heathen, his heart was heauy, his soule melted within him,
yet when he saw the captivity of God's people still continued, and the people of God still oppressed by the heathen, his heart was heavy, his soul melted within him,
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or any way afflicted, thy selfe enioying liberty and freedom from the like affliction, and hauing cause of reioycing for thy prosperity, thy heart ought to be resolued into sorrow,
or any Way afflicted, thy self enjoying liberty and freedom from the like affliction, and having cause of rejoicing for thy Prosperity, thy heart ought to be resolved into sorrow,
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and know thus much, that if thine heart be so taken vp with the consideration of thine owne prosperity that sorrow for the affliction of others cannot enter into it,
and know thus much, that if thine heart be so taken up with the consideration of thine own Prosperity that sorrow for the affliction of Others cannot enter into it,
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One thing yet remaines which is offered vnto vs from this precept (remember my bonds,) the Apostle would haue the Colossians remember his bonds by making vse of them to themselues for their owne confirmation in the truth of the Gospell, the point from hence is this.
One thing yet remains which is offered unto us from this precept (Remember my bonds,) the Apostle would have the colossians Remember his bonds by making use of them to themselves for their own confirmation in the truth of the Gospel, the point from hence is this.
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Other mens sufferings for the Gospell seene or heard of by vs should become profitable to vs, they should make vs more firmely cleaue to the trueth of the Gospell, more soundly to professe it,
Other men's sufferings for the Gospel seen or herd of by us should become profitable to us, they should make us more firmly cleave to the truth of the Gospel, more soundly to profess it,
yea haue holy martyrs endured extreame torments, and shed their bloud for the truth of the Gospell? and cannot or do not these things seene or heard of moue thee to leaue the vanities of the world,
yea have holy Martyrs endured extreme torments, and shed their blood for the truth of the Gospel? and cannot or do not these things seen or herd of move thee to leave the vanities of the world,
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and more soundly and sincerely to professe the truth of the Gospell? surely then thou hast not profited by the consideration of their sufferings as thou oughtest,
and more soundly and sincerely to profess the truth of the Gospel? surely then thou hast not profited by the consideration of their sufferings as thou Ought,
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Come wee to the Apostles prayer, with which he shuts vp his Epistle it being (indeed) the last words of his Epistle (grace be with you) his meaning (as before we shewed) in this prayer is thus much, the free and vndeserued loue and fauour of God in Christ, with all the fruits and tokens of it be with you,
Come we to the Apostles prayer, with which he shuts up his Epistle it being (indeed) the last words of his Epistle (grace be with you) his meaning (as before we showed) in this prayer is thus much, the free and undeserved love and favour of God in christ, with all the fruits and tokens of it be with you,
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so I wish, and I do fully beleeue it shall be so, it may be some may desire for the better vnderstanding of this prayer, to be informed more particularly what be those fruits,
so I wish, and I do Fully believe it shall be so, it may be Some may desire for the better understanding of this prayer, to be informed more particularly what be those fruits,
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and what bee those tokens of Gods free and vndeserued loue in Christ, let them know in a word, that the fruits of it are all spirituall blessings as the Apostle calls them Ephes. 1.3.
and what be those tokens of God's free and undeserved love in christ, let them know in a word, that the fruits of it Are all spiritual blessings as the Apostle calls them Ephesians 1.3.
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as (namely) remission of sinnes, Iustification, adoption, sanctification, &c. and the tokens of that free and vndeserued loue of God in Christ are these, the holy meanes of saluation vouchsafed and made effectuall to Gods chosen by the operation of his Spirit, the sence and feeling of Grace in their hearts, temporal good things rightly and purely vsed. One grace or good thing taken away from them,
as (namely) remission of Sins, Justification, adoption, sanctification, etc. and the tokens of that free and undeserved love of God in christ Are these, the holy means of salvation vouchsafed and made effectual to God's chosen by the operation of his Spirit, the sense and feeling of Grace in their hearts, temporal good things rightly and purely used. One grace or good thing taken away from them,
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and first in that the Apostle concludes with this petition only, (Grace be with you) in that he wisheth to the Colossians no other good thing but this, that Gods free grace & loue might be with them, we may easily gather thus much
and First in that the Apostle concludes with this petition only, (Grace be with you) in that he wishes to the colossians no other good thing but this, that God's free grace & love might be with them, we may Easily gather thus much
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That nothing is more excellent, or more to bee wished for, then the grace of God in Christ, the free and vndeserued fauor of God in Christ, with the fruits and tokens of it, is to be desired and sought after as the chiefest good thing and aboue all things whatsoeuer.
That nothing is more excellent, or more to be wished for, then the grace of God in christ, the free and undeserved favour of God in christ, with the fruits and tokens of it, is to be desired and sought After as the chiefest good thing and above all things whatsoever.
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and seeke after what they will, as riches, pleasures, honours, and the like, my chiefe desire is of the grace and fauour of the Lord, Lord lift vp the light of thy countenance vppon mee, therein stands my chiefe ioy and comfort,
and seek After what they will, as riches, pleasures, honours, and the like, my chief desire is of the grace and favour of the Lord, Lord lift up the Light of thy countenance upon me, therein Stands my chief joy and Comfort,
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and so in the fauour of God thorough him, and there bee many reasons of this why the grace and fauour of God in Christ should be desired and sought after aboue all other things.
and so in the favour of God through him, and there be many Reasons of this why the grace and favour of God in christ should be desired and sought After above all other things.
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and of the life to come, there is no good thing belonging to this life or the life to come, that comes from any other cause or ground but from the grace and fauour of God in Christ, without that we haue no title to the least blessing or good thing whatsoeuer, no not the least crumme of bread: and
and of the life to come, there is no good thing belonging to this life or the life to come, that comes from any other cause or ground but from the grace and favour of God in christ, without that we have no title to the least blessing or good thing whatsoever, no not the least crumb of bred: and
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but let the consideration of the excellency of it affect our hearts and soules, and make vs breath and seeke after it aboue all things in the world, it is the common course of the most in the world, to toyle and moyle, to trudge vp and downe night and day, farre and neere, seeking after wealth, honour, pleasures, preferment, &c. but as for the fauour of God in Christ, they regard it not, they haue little or no care to finde any assurance of that at all.
but let the consideration of the excellency of it affect our hearts and Souls, and make us breath and seek After it above all things in the world, it is the Common course of the most in the world, to toil and moil, to trudge up and down night and day, Far and near, seeking After wealth, honour, pleasures, preferment, etc. but as for the favour of God in christ, they regard it not, they have little or no care to find any assurance of that At all.
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and this wee shall neuer doe till wee finde our selues to stand in need of it, wee must finde our selues to stand in extreame need of Gods grace and fauour in Christ.
and this we shall never do till we find our selves to stand in need of it, we must find our selves to stand in extreme need of God's grace and favour in christ.
do not many in the world account great sinnes, little sinnes, and little sinnes no sinnes at all? doe they not esteeme Sabbath breaking, customary swearing, idle and foolish talking, petty trifling sinnes? and if they be reproued for these sinnes, be not their answers ready? doe you make this so great a matter, a little working in the morning on the Sabbath, selling of a triflle on that day,
do not many in the world account great Sins, little Sins, and little Sins no Sins At all? do they not esteem Sabbath breaking, customary swearing, idle and foolish talking, Petty trifling Sins? and if they be reproved for these Sins, be not their answers ready? do you make this so great a matter, a little working in the morning on the Sabbath, selling of a trifle on that day,
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and carefully seek after assurance of Gods grace and fauour in Christ, doe they not load them with odious and reproachfull nicknames, calling them puritanes, hypocrites, dissemblers and the like? Now what bee these things (I beseech you) but plaine euidences,
and carefully seek After assurance of God's grace and favour in christ, do they not load them with odious and reproachful nicknames, calling them puritanes, Hypocrites, dissemblers and the like? Now what be these things (I beseech you) but plain evidences,
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yet they thinke they stand not in so great need of it as indeed they doe? Labour we therefore to finde our selues to stand in extreame neede of the grace of God in Christ,
yet they think they stand not in so great need of it as indeed they do? Labour we Therefore to find our selves to stand in extreme need of the grace of God in christ,
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and to seale it vp in our hearts, as namely, frequent and diligent hearing, reading and meditating in the worde of God, prayer, vse of the Sacraments and the like,
and to seal it up in our hearts, as namely, frequent and diligent hearing, reading and meditating in the word of God, prayer, use of the Sacraments and the like,
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no, no, when a man is galled with the gripes of a guilty conscience, it is not all the world (if it were his) that could purchase the least dramme of that comfort Gods children finde in their sealed apprehension of Gods fauour towards them,
no, no, when a man is galled with the gripes of a guilty conscience, it is not all the world (if it were his) that could purchase the least dram of that Comfort God's children find in their sealed apprehension of God's favour towards them,
In the next place note we in a word, that our Apostle begunne with his wish of grace, to the Colossians, Cap. 1.2 Grace be with you and peace from God our Father,
In the next place note we in a word, that our Apostle begun with his wish of grace, to the colossians, Cap. 1.2 Grace be with you and peace from God our Father,
And this may be easily further confirmed, for why? Election is of grace, Rom. 11.5. Vocation is of grace, 2 Tim. 1.9. Iustification is freely by grace, Rom. 3.24. Faith is of grace, Phil. 2.13. Eternall life and saluation is of grace, Rom. 6.23.
And this may be Easily further confirmed, for why? Election is of grace, Rom. 11.5. Vocation is of grace, 2 Tim. 1.9. Justification is freely by grace, Rom. 3.24. Faith is of grace, Philip 2.13. Eternal life and salvation is of grace, Rom. 6.23.
And all being thus of grace, where then is any place for mans merit, that our aduersaries, the Papists, hold and maintaine? Certainely Gods free grace and mans merit cannot stand together;
And all being thus of grace, where then is any place for men merit, that our Adversaries, the Papists, hold and maintain? Certainly God's free grace and men merit cannot stand together;
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if all bee of grace, there can bee no workes of preparation, meriting ex congruo (as they speake) not any worke meriting ex condigno, these bee but dreames, and deuices of idle braines.
if all be of grace, there can be no works of preparation, meriting ex Congruo (as they speak) not any work meriting ex condigno, these be but dreams, and devices of idle brains.
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for the accomplishment of the things wee haue heartily dersied. Marke 11.24. Saith Christ, whatsoeuer yee desire when yee pray, beleeue that yee shall haue it, and it shall be done vnto you. Iam. 1.6.
for the accomplishment of the things we have heartily dersied. Mark 11.24. Says christ, whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. Iam. 1.6.
And that wee erre not touching this point, know that our faith in praier must rest on the promise of God, and must beleeue the Lord will grant the things wee pray for,
And that we err not touching this point, know that our faith in prayer must rest on the promise of God, and must believe the Lord will grant the things we pray for,
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Some may obiect, that faith in praier is not alwaies needefull, for God sometimes heares vnbeleeuers, Psalm. 107. Dauid shewes at large, that when men are in distresse and misery, both beleeuers,
some may Object, that faith in prayer is not always needful, for God sometime hears unbelievers, Psalm. 107. David shows At large, that when men Are in distress and misery, both believers,
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and are acceptable to him, but for the execution of his iustice vpon such as wrong them. Iam. 5.4. Behold the hire of the labourers which haue reaped your fields (which is of you kept backe by fraude) crieth, and the cries of them which haue reaped, are entred into the eares of the Lord of hoasts.
and Are acceptable to him, but for the execution of his Justice upon such as wrong them. Iam. 5.4. Behold the hire of the labourers which have reaped your fields (which is of you kept back by fraud) cries, and the cries of them which have reaped, Are entered into the ears of the Lord of hosts.
It is thence cleare, that oppression, and defrauding of the poore, bee crying sinnes, and the cries of the oppressed bring downe Gods vengeance on their oppressors, God doth sometimes heare the cries and complaints of vnbeleeuers, regarding their cause (namely) their wrongs,
It is thence clear, that oppression, and defrauding of the poor, be crying Sins, and the cries of the oppressed bring down God's vengeance on their Oppressors's, God does sometime hear the cries and complaints of unbelievers, regarding their cause (namely) their wrongs,
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and oppressions, not their persons, or praiers: and this he doth for two causes. 1 First, to set foorth the greatnesse of his mercy, that reacheth euen to vnbeleeuers,
and oppressions, not their Persons, or Prayers: and this he does for two Causes. 1 First, to Set forth the greatness of his mercy, that reaches even to unbelievers,
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or praiers, thereby to stirre vp true beleeuers to call on him more earnestly, when they see that euen the cries and the teares of the wicked are not fruitlesse, it is a notable inducemcement to stirre vp true beleeuers to bee earnest in praier.
or Prayers, thereby to stir up true believers to call on him more earnestly, when they see that even the cries and the tears of the wicked Are not fruitless, it is a notable inducemcement to stir up true believers to be earnest in prayer.
Doth the Lord sometimes heare the cries and complaints of vnbeleeuers, which haue no promise made vnto them? Then doe thou remember the promise of God made to thee,
Does the Lord sometime hear the cries and complaints of unbelievers, which have no promise made unto them? Then do thou Remember the promise of God made to thee,
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Let the assent and affiance of thine heart goe together with thy voice, and then vndoubtedly the Lord according to his promise, will heare and grant thy request.
Let the assent and affiance of thine heart go together with thy voice, and then undoubtedly the Lord according to his promise, will hear and grant thy request.
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When men by the worke of grace are d•awne out of the state of corruption they are deliuered not altogether f om sin, but from the power of sinne. Reason. Rom. 6.12.
When men by the work of grace Are d•awne out of the state of corruption they Are Delivered not altogether f om since, but from the power of sin. Reason. Rom. 6.12.
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Ministers of the Gospell haue only as stewards the ministry of reconciliation to declare to the penitent remission of sinnes, and power to forgiue sinnes.
Ministers of the Gospel have only as Stewards the Ministry of reconciliation to declare to the penitent remission of Sins, and power to forgive Sins.
When the minister of God pronounceth remission of sinnes to the penitent and shuts vp Gods kingdome against the impenitent, it is as if God himselfe should doe it.
When the minister of God pronounceth remission of Sins to the penitent and shuts up God's Kingdom against the impenitent, it is as if God himself should do it.
The Gospell hath more excellent things in it to content the minds of true beleeuers then the world hath in it to satisfie the desires of worldly minded men.
The Gospel hath more excellent things in it to content the minds of true believers then the world hath in it to satisfy the Desires of worldly minded men.
When we thinke our selues most free from dāger of temptation, then are we to be vigilant and wary and to watch ouer our own harts & liues. Rom. 11.20. 1. Cor. 10.12.
When we think our selves most free from danger of temptation, then Are we to be vigilant and wary and to watch over our own hearts & lives. Rom. 11.20. 1. Cor. 10.12.
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Our ioy and our sorrow are not to be kept within compasse of that we feele in or vpon our selues but our hearts are to reioyce or to be greeued as occasion is offered from the Church of God.
Our joy and our sorrow Are not to be kept within compass of that we feel in or upon our selves but our hearts Are to rejoice or to be grieved as occasion is offered from the Church of God.
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Reproofe of such as either reioyce or are greeued as they feele either good or euil on themselues, and neuer regard the prosperity or affliction of Gods church.
Reproof of such as either rejoice or Are grieved as they feel either good or evil on themselves, and never regard the Prosperity or affliction of God's Church.
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Such as perswade themselues they liue by faith in Christ must looke that their faith bee so rooted and built in Christ as in time of triall it will not fail them.
Such as persuade themselves they live by faith in christ must look that their faith be so rooted and built in christ as in time of trial it will not fail them.
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We are to be as fully perswaded of the truth of Gods worde & promise taught by man lawfully called, as if God himselfe should speake vnto vs from heauen.
We Are to be as Fully persuaded of the truth of God's word & promise taught by man lawfully called, as if God himself should speak unto us from heaven.
Such as are ingrafted into Christ throgh Baptisme, are so nearely conioyned with him, as that the things done by Christ as Mediator, they did with him as the members of his body.
Such as Are ingrafted into christ through Baptism, Are so nearly conjoined with him, as that the things done by christ as Mediator, they did with him as the members of his body.
When we are in the greatest distresse of body or minde we are to consider if the mightie power of God in raising vppe Christ from the dead as a special meanes to strengthen vs.
When we Are in the greatest distress of body or mind we Are to Consider if the mighty power of God in raising up christ from the dead as a special means to strengthen us
The morall Law not only bindes to the obedience of it, but to the curse also for the transgression of it, vnlesse there be a freedome from it by Christ.
The moral Law not only binds to the Obedience of it, but to the curse also for the Transgression of it, unless there be a freedom from it by christ.
The phrases and formes of speech vsed in Scripture, of blotting out sinnes, of taking them away like a cloud, and the like, signifie thus much, that sinne is quite taken away and shall neuer hurt them that bee in Christ.
The phrases and forms of speech used in Scripture, of blotting out Sins, of taking them away like a cloud, and the like, signify thus much, that sin is quite taken away and shall never hurt them that be in christ.
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Christ his actiue obediēce did not purchase the taking away of the guilt and punishment due to Gods chosen for their sinnes, but his passiue obedience.
christ his active Obedience did not purchase the taking away of the guilt and punishment due to God's chosen for their Sins, but his passive Obedience.
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Such as finde the power of Satan vanquished in themselues may thence certainely conclude that the curse of the law is remooued from thē and that their sinnes are pardoned.
Such as find the power of Satan vanquished in themselves may thence Certainly conclude that the curse of the law is removed from them and that their Sins Are pardoned.
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Though the Ministers of the Gospell may not giue new precepts binding consciences yet their doctrine being grounded on the written word of God may be charged vpon mens consciences & they may enioyne this to be done or that to be auoided.
Though the Ministers of the Gospel may not give new Precepts binding Consciences yet their Doctrine being grounded on the written word of God may be charged upon men's Consciences & they may enjoin this to be done or that to be avoided.
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Such as subiect themselus to decrees that either are or seeme to be deriued from the ceremoniall law carry themselues as men that deny the death of Christ.
Such as Subject themselves to decrees that either Are or seem to be derived from the ceremonial law carry themselves as men that deny the death of christ.
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Some commandements of men are also mens doctrines and not to bee obeyed; other commandements of men there bee which are also taught of God and to them obedience is due.
some Commandments of men Are also men's doctrines and not to be obeyed; other Commandments of men there be which Are also taught of God and to them Obedience is due.
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Superstitious persons dealing hardly with their owne bodies to serue the Lord (as they doe imagine) ought to shame vs if we employ not our wealth and the things without our bodies to the honour and glory of God.
Superstitious Persons dealing hardly with their own bodies to serve the Lord (as they do imagine) ought to shame us if we employ not our wealth and the things without our bodies to the honour and glory of God.
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Men may deal hardly with the flesh, and yet therein be carnall and they may seem in their doctrine and practise to bee spirituall, and yet therein be carnall.
Men may deal hardly with the Flesh, and yet therein be carnal and they may seem in their Doctrine and practice to be spiritual, and yet therein be carnal.
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Such as are made aliue with Christ are not to rest contented in vsing meanes to reach to the holinesse of the best that now liue or heertofore did liue on the face of the ea•th, being but meere men, but they must endeauour after that holinesse that is found in heauen.
Such as Are made alive with christ Are not to rest contented in using means to reach to the holiness of the best that now live or heretofore did live on the face of the ea•th, being but mere men, but they must endeavour After that holiness that is found in heaven.
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Christ our head and Sauiour is Lord and King of all things, gogouerning his Church in speciall manner, and exercising his power to the confusion of such as oppose him.
christ our head and Saviour is Lord and King of all things, gogouerning his Church in special manner, and exercising his power to the confusion of such as oppose him.
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If we feele not the power of Christ his death making vs as dead in regard of loue and affection to earthly things, wee can haue no comfort in his death.
If we feel not the power of christ his death making us as dead in regard of love and affection to earthly things, we can have no Comfort in his death.
The remembrance of our sinnes past, & now left, ought to worke in vs continuall sorrow for them, and a care more and more to mortifie the lust of the flesh.
The remembrance of our Sins past, & now left, ought to work in us continual sorrow for them, and a care more and more to mortify the lust of the Flesh.
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Such as are in their naturall condition hold on a course in sin and can doe nothing else, but such as are taken out of that conditiō can mooue themselues to doe good, & to mortifie, & to put away their own sins
Such as Are in their natural condition hold on a course in since and can do nothing Else, but such as Are taken out of that condition can move themselves to do good, & to mortify, & to put away their own Sins
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Such as be of poore and meane condition in the world,,, are to be cheered vp in this, that their hand cōdition hindereth them not in spirituall and heauenly things they being renewed according to Gods image.
Such as be of poor and mean condition in the world,,, Are to be cheered up in this, that their hand condition hindereth them not in spiritual and heavenly things they being renewed according to God's image.
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Christ is all sufficient to them that are renued according to Gods image supplying to them whatsoeuer can bee wanting, and making them accepted in Gods sight.
christ is all sufficient to them that Are renewed according to God's image supplying to them whatsoever can be wanting, and making them accepted in God's sighed.
True beleeuers effectually called and sanctified, are to remember the excellency of their condition, and especially in time of temptation, to keep them from falling into any knowen sin.
True believers effectually called and sanctified, Are to Remember the excellency of their condition, and especially in time of temptation, to keep them from falling into any known since.
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Workes of mercy please not God, which come from superfluity, or from the importunity of the distressed, or from example of others, or from desire of praise, and the like, or are forced out from the gripes of a galled conscience.
Works of mercy please not God, which come from superfluity, or from the importunity of the distressed, or from Exampl of Others, or from desire of praise, and the like, or Are forced out from the gripes of a galled conscience.
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We are to put on calme and quiet spirits and wee must be so disposed as that wee neither be prone to prouoke, nor soone prouoked to anger by any iniury.
We Are to put on Cam and quiet spirits and we must be so disposed as that we neither be prove to provoke, nor soon provoked to anger by any injury.
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We are to manifest our meekenesse in our quiet bearing with the infirmities of our brethren, and with their passions and perturbatiōs, so farre foorth as they are displeasing to vs.
We Are to manifest our meekness in our quiet bearing with the infirmities of our brothers, and with their passion and perturbations, so Far forth as they Are displeasing to us
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We are to expresse our meeknesse, in remitting all reuenge for iniuries done vnto vs, in not requiting euill for euill, nor returning punishment in way of requitall.
We Are to express our meekness, in remitting all revenge for injuries done unto us, in not requiting evil for evil, nor returning punishment in Way of requital.
True Christian loue to men, is as a bond, knitting together the members of the Church and all Christian graces, vertues and duties, that passe from man to man.
True Christian love to men, is as a bound, knitting together the members of the Church and all Christian graces, Virtues and duties, that pass from man to man.
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Our mony & other outward good things are not onely to be put to necessary vses, but also to be vsed for procurement and continuance of peace and good agreement with one another.
Our money & other outward good things Are not only to be put to necessary uses, but also to be used for procurement and Continuance of peace and good agreement with one Another.
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Though we cannot be familiarly acquainted with the whole word of God yet we must not content our selues with a stinted measure of knowledge in Gods booke.
Though we cannot be familiarly acquainted with the Whole word of God yet we must not content our selves with a stinted measure of knowledge in God's book.
We may lawfully shew forth our ioy in singing Psalmes and hymnes, and spiritual songs and we may lawfully make choise of Psalmes and spiritual songs so as they fit our present occasions.
We may lawfully show forth our joy in singing Psalms and Hymns, and spiritual songs and we may lawfully make choice of Psalms and spiritual songs so as they fit our present occasions.
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When we go about any matter, or businesse we are to consider whether wee may comend it to God in praier, or no, & accordinglie to doe it, or leaue it vndone.
When we go about any matter, or business we Are to Consider whither we may commend it to God in prayer, or no, & accordingly to do it, or leave it undone.
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We must labour to know and be assured that God is our father in Christ, that wee so giue him thankes for good things vouchsafed vnto vs. A motiue thereunto.
We must labour to know and be assured that God is our father in christ, that we so give him thanks for good things vouchsafed unto us A motive thereunto.
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Sincerity and faithfulnesse is required of seruants in doing seruice to the•r masters in all places, and at al times and in euery businesse of their masters.
Sincerity and faithfulness is required of Servants in doing service to the•r Masters in all places, and At all times and in every business of their Masters.
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If masters and all superiours cont•nually remember that they haue a supreame heauenly Lord and master aboue them, it is a notable means to make them conscionable and carefull in doing their duty. Iob 31.21.
If Masters and all superiors cont•nually Remember that they have a supreme heavenly Lord and master above them, it is a notable means to make them conscionable and careful in doing their duty. Job 31.21.
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Certaine knowledge of the truth of an argument either of perswasion, or of disswasion, is of great force to preuaile with them in whom that knowledge is.
Certain knowledge of the truth of an argument either of persuasion, or of dissuasion, is of great force to prevail with them in whom that knowledge is.
It is not sufficient to be informed what duties concerne vs both in generall & particular, & to be stirred vp to the practise of them, but to that information & incitement prayer must be added.
It is not sufficient to be informed what duties concern us both in general & particular, & to be stirred up to the practice of them, but to that information & incitement prayer must be added.
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We must not rest in seeing the wants of our ministers, but wee must pray that the Lord would remoue them, and make supplie of that which is wanting vnto them.
We must not rest in seeing the Wants of our Ministers, but we must pray that the Lord would remove them, and make supply of that which is wanting unto them.
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A Minister of the word being not able to vtter the holy things he hath studied & thought vp on, vnles God giue him vtterance, much lesse can others that are no Ministers be able to do it.
A Minister of the word being not able to utter the holy things he hath studied & Thought up on, unless God give him utterance, much less can Others that Are no Ministers be able to do it.
Wee are to esteeme the preaching of the word by the voice of man called to that office, not a thing needlesse or arbitrary, but an holy ordinance of God
we Are to esteem the preaching of the word by the voice of man called to that office, not a thing needless or arbitrary, but an holy Ordinance of God
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Men that are in trouble must not be secure, but must be earnest with God themselues & intreate others also to pray for them that they may bee strengthned.
Men that Are in trouble must not be secure, but must be earnest with God themselves & entreat Others also to pray for them that they may be strengthened.
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The Minister of the word must lay open the doctrine of the word, in such manner as is sutable both to the excellency of the matter, and to the dignity also of his •wne calling.
The Minister of the word must lay open the Doctrine of the word, in such manner as is suitable both to the excellency of the matter, and to the dignity also of his •wne calling.
True beleeuers must bee wise in their behauiour & dealings with the wicked & vnbeleeuers, and take heed that they giue them no iust cause of exception or offence.
True believers must be wise in their behaviour & dealings with the wicked & unbelievers, and take heed that they give them no just cause of exception or offence.
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We are to obserue the Lords gracious visitation of vs by the m•nistrie and preaching of the Gospell and to make vse of it for our good while it is offered.
We Are to observe the lords gracious Visitation of us by the m•nistrie and preaching of the Gospel and to make use of it for our good while it is offered.
2 Mot•ues to stirre vs vp to obserue the time of the Lords gracious visitation of vs by the pre•chi•g of his Gospell, and to make vse of it while we haue it.
2 Mot•ues to stir us up to observe the time of the lords gracious Visitation of us by the pre•chi•g of his Gospel, and to make use of it while we have it.
In vsing the oportunity of wel doing we must bee likewise Marchāts or tradesmen, we must gaine the time formerly lost by our negligence, by double diligence.
In using the opportunity of well doing we must be likewise Merchants or Tradesmen, we must gain the time formerly lost by our negligence, by double diligence.
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It must be far from true beleeuers to spend their time in trifles, and after the manner of the world, they must vse more then ordinary diligence in doing good things.
It must be Far from true believers to spend their time in trifles, and After the manner of the world, they must use more then ordinary diligence in doing good things.
Continuall cus•ome of speaking holily and graciously brings men to spirituall wisdome and enables them to speak fitly, and to good purpose vpon euery occasion.
Continual cus•ome of speaking holily and graciously brings men to spiritual Wisdom and enables them to speak fitly, and to good purpose upon every occasion.
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Christians must not only know what to speake, but also how to speake fitly to the present purpose, & so as they may do most good. To that ende all due circumstances must be considered
Christians must not only know what to speak, but also how to speak fitly to the present purpose, & so as they may do most good. To that end all due Circumstances must be considered
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Many iustly reproou•d who hate them that are renued according to Gods image, and spitefully abuse them, & loue and delight in them who beare the image of Satan.
Many justly reproou•d who hate them that Are renewed according to God's image, and spitefully abuse them, & love and delight in them who bear the image of Satan.
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Reproofe of them who once knowing another to be guilty of some great sinne, euer after thinke hardly of that partie though they see manifest tokens of his repentāce.
Reproof of them who once knowing Another to be guilty of Some great sin, ever After think hardly of that party though they see manifest tokens of his Repentance.
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If men be conioined not only by the bond of one faith and relig on, but also by some naturall or ciuil bond, they are in that respect bound to loue and regard on another more tenderly.
If men be conjoined not only by the bound of one faith and relic on, but also by Some natural or civil bound, they Are in that respect bound to love and regard on Another more tenderly.
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Particular Churches may desire to know the estate one of another, and particular persons may enquire after the estate of other Churches. Nehem 1.2. Reason.
Particular Churches may desire to know the estate one of Another, and particular Persons may inquire After the estate of other Churches. Nehemiah 1.2. Reason.
It is lawfull to desire to heare newes from other Churches, and touching such as be speciall instruments of Gods glory in them, if it bee not for nouelties sake.
It is lawful to desire to hear news from other Churches, and touching such as be special Instruments of God's glory in them, if it be not for novelties sake.
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The great good that comes vnto vs by our knowledge and due consideration of the state of Gods children in time of their troubles and afflictions discouered.
The great good that comes unto us by our knowledge and due consideration of the state of God's children in time of their Troubles and afflictions discovered.
The ministers of the gospell are chiefly to intend in their speeches and mini•teri•ll actions, the spirituall ioy and comfort of such as belong to God.
The Ministers of the gospel Are chiefly to intend in their Speeches and mini•teri•ll actions, the spiritual joy and Comfort of such as belong to God.
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Sending of salutations is not onely a matter of ciuility, but a duty of loue that one christian is to yeelde to another, and it must proceede from loue.
Sending of salutations is not only a matter of civility, but a duty of love that one christian is to yield to Another, and it must proceed from love.
After mutuall reconciliation between parties that haue beene at difference, all former offences ought to bee cleane forgotten, & there ought to be a doing good one to another, as occasion is offered.
After mutual reconciliation between parties that have been At difference, all former offences ought to be clean forgotten, & there ought to be a doing good one to Another, as occasion is offered.
It is not inough for vs to wish as wel as o•hers to the •urtherance of the G•spell, but we must doe some thing together with them that labour that way.
It is not enough for us to wish as well as o•hers to the •urtherance of the G•spell, but we must do Some thing together with them that labour that Way.
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Professors of the same true religion are to hold themselues as brethren one to another, and to loue one another as brethren, euen heartily and mutually.
Professors of the same true Religion Are to hold themselves as brothers one to Another, and to love one Another as brothers, even heartily and mutually.
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A familie wherein there is a constant vse of holy exerc•ses, and the members of it thereby fram•d to holinesse and religion, is as a l•tle visible Church.
A family wherein there is a constant use of holy exerc•ses, and the members of it thereby fram•d to holiness and Religion, is as a l•tle visible Church.
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The Epistles of Paul, and other bookes of Scripture doe not onely belong to thē to whom they were particularly written but doe ind•fferently belong to all Christians.
The Epistles of Paul, and other books of Scripture do not only belong to them to whom they were particularly written but doe ind•fferently belong to all Christians.
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It is not inough for a minister of the Gospell to performe one part of his office alone, but he must execute and fulfill all and euerie part of his office.
It is not enough for a minister of the Gospel to perform one part of his office alone, but he must execute and fulfil all and every part of his office.
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In that a minister of the gospell hath receiued his ministry from the Lord, it is of great weight to perswade him to a carefull performance of his duty.
In that a minister of the gospel hath received his Ministry from the Lord, it is of great weight to persuade him to a careful performance of his duty.
Men hauing an eye to the Lord, from whom they haue receiued their places and callings, it makes them contented and thankfull, and humble, and faithfull, and conscionable, in discharging their duties.
Men having an eye to the Lord, from whom they have received their places and callings, it makes them contented and thankful, and humble, and faithful, and conscionable, in discharging their duties.
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It is an olde sleight of Satan and his instrument ▪ (if they can to thrust vpon the Church forged and cou•terfet writings in stead of true, to corru t religion and to deceiue Gods people.
It is an old sleight of Satan and his Instrument ▪ (if they can to thrust upon the Church forged and cou•terfet writings in stead of true, to corru tO Religion and to deceive God's people.
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