A practical and polemical commentary or exposition on the whole fifteenth Psalm wherein the text is learnedly and fruitfully explained, some controversies discussed, sundry cases of conscience are cleared, more especially that of usurie : many common places succinctly handled ... / by Christopher Cartwright ... ; the life of the reverend and learned author is prefixed.
The more ancient Rabbines (as R. David Kimchi doth testifie) say, That besides David there were ten Composers of the Psalms, to wit, Adam, Melchisedec, Abraham, Asaph, Heman, Jeduthun, Moses, and the three Sons of Korah, to wit, Asir, Elkanah, and Abiasaph. The 92 Psalm, which is intituled, A Psalm, or Song for the Sabbath-day, they say, was composed by Adam, being created the day before the Sabbath.
The more ancient Rabbis (as R. David Kimchi does testify) say, That beside David there were ten Composers of the Psalms, to wit, Adam, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three Sons of Korah, to wit, Asir, Elkanah, and Abiasaph. The 92 Psalm, which is entitled, A Psalm, or Song for the Sabbath-day, they say, was composed by Adam, being created the day before the Sabbath.
They make also Ethan, who is mentioned in some of the Titles of the Psalms, to be Abraham; and the 110 Psalm they attribute to Melchisedec as the Author of it:
They make also Ethan, who is mentioned in Some of the Titles of the Psalms, to be Abraham; and the 110 Psalm they attribute to Melchizedek as the Author of it:
the other persons, to wit, Asaph, Heman, Jeduthun, Moses, and the Sons of Korah, they make the Authors of those Psalms, which are intituled by their names.
the other Persons, to wit, Asaph, Heman, Jeduthun, Moses, and the Sons of Korah, they make the Authors of those Psalms, which Are entitled by their names.
And that Melchisedec was the Author of Psalm 110, we see to be both repugnant to the Title of it, which tells us, that it is a Psalm of David; and also to the Testimony of our Saviour, who makes David to be the Author of it;
And that Melchizedek was the Author of Psalm 110, we see to be both repugnant to the Title of it, which tells us, that it is a Psalm of David; and also to the Testimony of our Saviour, who makes David to be the Author of it;
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Mat. 22.43, 44. And see also Acts 2.34, 35. I see no reason to dissent from Kimchi, saying, That those Psalms which have David 's name in the Title, were made by David, and so also those Psalms, that have no Inscription.
Mathew 22.43, 44. And see also Acts 2.34, 35. I see no reason to dissent from Kimchi, saying, That those Psalms which have David is name in the Title, were made by David, and so also those Psalms, that have no Inscription.
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The second Psalm, having no Title, is cited as made by David, Act. 4.25, 26. This Psalm divides it self into two general parts: 1. A Question in the first verse:
The second Psalm, having no Title, is cited as made by David, Act. 4.25, 26. This Psalm divides it self into two general parts: 1. A Question in the First verse:
In the Question we have, 1. the person to whom the question is propounded, in the first word, Lord. 2. The thing inquired, Who shall abide in thy tabernacle? who shall dwell in thy holy hill?
In the Question we have, 1. the person to whom the question is propounded, in the First word, Lord. 2. The thing inquired, Who shall abide in thy tabernacle? who shall dwell in thy holy hill?
In the Answer, as it is more fully and distinctly set down, the person, about whom the inquiry is made, is described, 1. by his inward integrity of heart and affection:
In the Answer, as it is more Fully and distinctly Set down, the person, about whom the inquiry is made, is described, 1. by his inward integrity of heart and affection:
when the word LORD is written all with great Letters, excepting some few places, where the Original word is NONLATINALPHABET Jah, which is taken to be a contract of Jehovah. The word Jehovah comes of a word that signifies to be; and God is so called,
when the word LORD is written all with great Letters, excepting Some few places, where the Original word is Jah, which is taken to be a contract of Jehovah. The word Jehovah comes of a word that signifies to be; and God is so called,
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Thou, whose Name alone is Jehovah, art most high, &c. Psal. 83.18. From hence, that the Question is propunded unto God, we may fetch this Observation:
Thou, whose Name alone is Jehovah, art most high, etc. Psalm 83.18. From hence, that the Question is propounded unto God, we may fetch this Observation:
It is he that teacheth man knowledge, Psal. 94 10. The Lord giveth wisdom; out of his mouth cometh knowledge and understanding, Prov. 2.6. The knowledge of cunning Artificers is from God.
It is he that Teaches man knowledge, Psalm 94 10. The Lord gives Wisdom; out of his Mouth comes knowledge and understanding, Curae 2.6. The knowledge of cunning Artificers is from God.
Then wrought Bezaleel and Aholiak, and every wise-hearted man, in whom the Lord put wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, &c. Exod. 36.1. See also, Exod. 31.16.
Then wrought Bezaleel and Aholiak, and every wisehearted man, in whom the Lord put Wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, etc. Exod 36.1. See also, Exod 31.16.
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For his God doth instruct him to discretion, and doth teach him, Isa 28.26. This also cometh from the Lord, who is wonderful in counsel, and excellent in working, v. 29. More especially then that knowledge, which concerns Salvation, is from God:
For his God does instruct him to discretion, and does teach him, Isaiah 28.26. This also comes from the Lord, who is wondered in counsel, and excellent in working, v. 29. More especially then that knowledge, which concerns Salvation, is from God:
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If every good gift, and every perfect gift, be from God, as it is, Jam. 1.17. then surely the more good, and the more perfect any gift is, the more clear and evident it is, that it is from God. 2. Salvation is from God;
If every good gift, and every perfect gift, be from God, as it is, Jam. 1.17. then surely the more good, and the more perfect any gift is, the more clear and evident it is, that it is from God. 2. Salvation is from God;
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even his eternal power and Godhead, Rom. 1.19, 20. But such knowledge, as is requisite and necessary unto Salvation, cannot be had by the Light of Nature,
even his Eternal power and Godhead, Rom. 1.19, 20. But such knowledge, as is requisite and necessary unto Salvation, cannot be had by the Light of Nature,
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but the Light of God's Word is it by which it must be attained. In Judah is God known, Psal. 76.1. to wit, because in Judah they had the Oracles of God committed unto them, Rom. 3.2.
but the Light of God's Word is it by which it must be attained. In Judah is God known, Psalm 76.1. to wit, Because in Judah they had the Oracles of God committed unto them, Rom. 3.2.
David therefore having said, Blessed is the man, whom thou chastenest, O Lord; he adds, and teachest him out of thy law, Psal. 94.12. And Psal. 119.105. Thy word is a lamp unto my feet, and a light unto my paths.
David Therefore having said, Blessed is the man, whom thou chastenest, Oh Lord; he adds, and Teachest him out of thy law, Psalm 94.12. And Psalm 119.105. Thy word is a lamp unto my feet, and a Light unto my paths.
but with the Spirit of the living God, not in tables of stone, but in the fleshy tables of the heart, saith the Apostle to the Corinthians, 2 Cor. 3.3. Christ by his Spirit did open the understandings of his Disciples, that they might understand the Scriptures, Luk 24.45.
but with the Spirit of the living God, not in tables of stone, but in the fleshy tables of the heart, Says the Apostle to the Corinthians, 2 Cor. 3.3. christ by his Spirit did open the understandings of his Disciples, that they might understand the Scriptures, Luk 24.45.
This then serves first to convince all such, as think to promote and further their Salvation by observing and practizing such things as God never taught them,
This then serves First to convince all such, as think to promote and further their Salvation by observing and practicing such things as God never taught them,
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Justly may that be said to them, which Christ said to the Pharisees, In vain do they worship me, teaching for doctrines the commandments of men, Mar. 7.7.
Justly may that be said to them, which christ said to the Pharisees, In vain do they worship me, teaching for doctrines the Commandments of men, Mar. 7.7.
But when the woman of Samaria said, Our fathers worshipped in this mountain, Joh. 4.20. our Saviour answered, Ye worship ye know not what, v. 22. And when the Pharisees taxed Christ's Disciples for not observing the tradition of the Elders, Mar. 7.5.
But when the woman of Samaria said, Our Father's worshipped in this mountain, John 4.20. our Saviour answered, You worship you know not what, v. 22. And when the Pharisees taxed Christ's Disciples for not observing the tradition of the Elders, Mar. 7.5.
as the washing of pots and cups, and many other such-like things ye do, v. 8. And Peter telleth us that Christ hath redeemed us from our vain conversation received by tradition from our fathers, 1 Pet. 1.18. 2. Good intent and meaning;
as the washing of pots and cups, and many other suchlike things you do, v. 8. And Peter Telleth us that christ hath redeemed us from our vain Conversation received by tradition from our Father's, 1 Pet. 1.18. 2. Good intent and meaning;
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yet God was so far from being pleased with that which he did, that immediately he smote him, that he died for it, 1 Chron. 13.9, 10. David shews the reason of God's inflicting this judgement, saying, The Lord our God made a breach upon us,
yet God was so Far from being pleased with that which he did, that immediately he smote him, that he died for it, 1 Chronicles 13.9, 10. David shows the reason of God's inflicting this judgement, saying, The Lord our God made a breach upon us,
Paul confesseth of himself, saying, I verily thought with my self, that I ought to do many things against the Name of Jesus of Nazareth, Act 26.9. It was out of his zeal, (he saith) that he did persecute the Church, Phil. 3.6.
Paul Confesses of himself, saying, I verily Thought with my self, that I ought to do many things against the Name of jesus of Nazareth, Act 26.9. It was out of his zeal, (he Says) that he did persecute the Church, Philip 3.6.
But was that therefore which he did, pleasing unto God? No, because his zeal was such as he speaketh of, Rom. 10.2. where he saith of the Jews, They have a zeal of God, but not according to knowledge.
But was that Therefore which he did, pleasing unto God? No, Because his zeal was such as he speaks of, Rom. 10.2. where he Says of the jews, They have a zeal of God, but not according to knowledge.
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That service which is acceptable unto God, must be reasonable service, as it is called, Rom. 12.1. it must proceed first from the Understanding, the prime and principal Faculty of the reasonable Soul;
That service which is acceptable unto God, must be reasonable service, as it is called, Rom. 12.1. it must proceed First from the Understanding, the prime and principal Faculty of the reasonable Soul;
Be ye not unwise, but understand what the will of the Lord is, saith the Apostle, Ephes. 5.17. Whatever service it be that is performed without Understanding, it is but the sacrifice of fools, as Solomon terms it, Eccles. 5.1.
Be you not unwise, but understand what the will of the Lord is, Says the Apostle, Ephesians 5.17. Whatever service it be that is performed without Understanding, it is but the sacrifice of Fools, as Solomon terms it, Eccles. 5.1.
How justly may we complain of many, When for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the oracles of God? Heb. 5.12.
How justly may we complain of many, When for the time you ought to be Teachers, you have need that one teach you again, which be the First principles of the oracles of God? Hebrew 5.12.
Yea, many are not only ignorant, but (as Peter speaks) they are willingly ignorant, 2 Pet. 3.5. They say unto God, Depart from us, we desire not the knowledge of thy ways, as Job says of the wicked, Job 21.14.
Yea, many Are not only ignorant, but (as Peter speaks) they Are willingly ignorant, 2 Pet. 3.5. They say unto God, Depart from us, we desire not the knowledge of thy ways, as Job Says of the wicked, Job 21.14.
who neither know these things, nor care to know them? The Apostle telleth us, that whom God will have to be saved, them also he will have to come to the knowledge of the Truth, 1 Tim. 2.4. so that without coming to the knowledge of the Truth, no coming to Salvation.
who neither know these things, nor care to know them? The Apostle Telleth us, that whom God will have to be saved, them also he will have to come to the knowledge of the Truth, 1 Tim. 2.4. so that without coming to the knowledge of the Truth, no coming to Salvation.
The very want of knowledge is enough to cause destruction, how much more the contempt of it? This is the condemnation of the world, (saith our Saviour) that light is come into the world,
The very want of knowledge is enough to cause destruction, how much more the contempt of it? This is the condemnation of the world, (Says our Saviour) that Light is come into the world,
1. To acquaint themselves well with God's Word; for that is the ordinary means whereby God doth teach those things which concern Salvation, as I have shewed before.
1. To acquaint themselves well with God's Word; for that is the ordinary means whereby God does teach those things which concern Salvation, as I have showed before.
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and therefore prayed unto God, saying, Open thou mine eyes, that I may behold wondrous things out of thy law, Psal. 119.18. 3. To labour for such a disposition and frame of heart, as God requires in those whom he will teach.
and Therefore prayed unto God, saying, Open thou mine eyes, that I may behold wondrous things out of thy law, Psalm 119.18. 3. To labour for such a disposition and frame of heart, as God requires in those whom he will teach.
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but knowledge is easie to him that understandeth; to wit, that understandeth what is requisite for the obtaining of it: Prov. 14.6. Seest thou (saith he) a man wise in his own conceit? there is more hope of a fool then of him, Prov. 26.12. More hope of any fool, then of a proud self-conceited fool.
but knowledge is easy to him that understands; to wit, that understands what is requisite for the obtaining of it: Curae 14.6. See thou (Says he) a man wise in his own conceit? there is more hope of a fool then of him, Curae 26.12. More hope of any fool, then of a proud self-conceited fool.
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if any man among you seem to be wise in this world, let him become a fool, (let him know and acknowledge himself to be so) that he may be wise, 1 Cor. 3.18. Such a disposition Agur was of:
if any man among you seem to be wise in this world, let him become a fool, (let him know and acknowledge himself to be so) that he may be wise, 1 Cor. 3.18. Such a disposition Agur was of:
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I neither learned wisdom, nor have the knowledge of the holy, Prov. 30.2, 3. The want of this disposition was it that made the Pharisees so blinde, they thought that none were so acute and quick-sighted as they were. See Mat. 15.14.
I neither learned Wisdom, nor have the knowledge of the holy, Curae 30.2, 3. The want of this disposition was it that made the Pharisees so blind, they Thought that none were so acute and quick-sighted as they were. See Mathew 15.14.
If any man will do his will, he shall know, &c. Joh. 7.17. What man is he that feareth the Lord? him will he teach in the way that he shall chuse, Psal. 25.12.
If any man will do his will, he shall know, etc. John 7.17. What man is he that fears the Lord? him will he teach in the Way that he shall choose, Psalm 25.12.
but as our Saviour saith, To him that hath (that is, maketh good use of what he hath) shall be given, and he shall have abundance, Mat. 25.29. David therefore, praying unto God to teach him, professeth his readiness to observe and practice what he shall learn of him.
but as our Saviour Says, To him that hath (that is, makes good use of what he hath) shall be given, and he shall have abundance, Mathew 25.29. David Therefore, praying unto God to teach him, Professes his readiness to observe and practice what he shall Learn of him.
The wolf also shall dwell (NONLATINALPHABET) with the lamb. Now for the word tabernacle, sometimes the Church is so called, as Amos 9.11. Acts 15.16. where, by the tabernacle of David, is meant the Church of Christ, of whom David was a type;
The wolf also shall dwell () with the lamb. Now for the word tabernacle, sometime the Church is so called, as Amos 9.11. Acts 15.16. where, by the tabernacle of David, is meant the Church of christ, of whom David was a type;
and in it was placed the Ark, the sign of God's special presence, Exod. 40. and 2 Sam. 7 2. in which latter place it is said, The ark of God dwelleth within curtains, that is, in a Tabernacle hung about, and covered with Curtains:
and in it was placed the Ark, the Signen of God's special presence, Exod 40. and 2 Sam. 7 2. in which latter place it is said, The Ark of God dwells within curtains, that is, in a Tabernacle hung about, and covered with Curtains:
yet still (as it seemeth) with reference to the Jewish Tabernacle, which Moses erected, wherein God did dwell, in that there he did in special manifest himself unto his people.
yet still (as it seems) with Referente to the Jewish Tabernacle, which Moses erected, wherein God did dwell, in that there he did in special manifest himself unto his people.
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Again, the word tabernacle signifying (as we see) any Habitation, even the House or Palace of a King (for so it is used, Psal. 132.3.) by God's Tabernacle here may be meant Heaven, wherein God doth dwell, that is, wherein he doth especially manifest and shew forth his Glory.
Again, the word tabernacle signifying (as we see) any Habitation, even the House or Palace of a King (for so it is used, Psalm 132.3.) by God's Tabernacle Here may be meant Heaven, wherein God does dwell, that is, wherein he does especially manifest and show forth his Glory.
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So v. 39, and 43. So our Saviour calls Heaven his Fathers house, John 14.2. Those many Mansions also, which he saith are in his Father's House, that is, in Heaven, he calleth tabernacles, Luke 16.9.
So v. 39, and 43. So our Saviour calls Heaven his Father's house, John 14.2. Those many Mansions also, which he Says Are in his Father's House, that is, in Heaven, he calls Tabernacles, Lycia 16.9.
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though to distinguish them from other Tabernacles properly so called, he calleth them everlasting tabernacles. And (as Kimchi observes upon the Text) by tabernacle may be understood Heaven,
though to distinguish them from other Tabernacles properly so called, he calls them everlasting Tabernacles. And (as Kimchi observes upon the Text) by tabernacle may be understood Heaven,
The Church, in that the Temple was built upon a Hill or Mountain, to wit, Sion; whence the Church in Scripture is frequently called Sion, or mount Sion, as Isa. 28.16. Psal. 51.21. Heb. 12.22. or the mountain of the Lord, as Isa. 2.3. Mic. 4.2. Heaven also may be understood by hill or mountain, in that it is above on high;
The Church, in that the Temple was built upon a Hill or Mountain, to wit, Sion; whence the Church in Scripture is frequently called Sion, or mount Sion, as Isaiah 28.16. Psalm 51.21. Hebrew 12.22. or the mountain of the Lord, as Isaiah 2.3. Mic. 4.2. Heaven also may be understood by hill or mountain, in that it is above on high;
and partly of the other, still the Question is in effect one and the same, to wit, Who shall enjoy Salvation? That this is the purport and meaning of the Question, appears by the last words of the Psalm:
and partly of the other, still the Question is in Effect one and the same, to wit, Who shall enjoy Salvation? That this is the purport and meaning of the Question, appears by the last words of the Psalm:
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Who shall abide in thy tabernacle? Who, &c. This very Question, which is here iterated, Who shall? who shall? this very Question, I say, doth imply, that the thing spoken of doth not belong unto all.
Who shall abide in thy tabernacle? Who, etc. This very Question, which is Here iterated, Who shall? who shall? this very Question, I say, does imply, that the thing spoken of does not belong unto all.
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There are vessels of wrath fitted to destruction, as well as vessels of mercy prepared unto glory, Rom. 9.22, 23. As some are vessels to honour, so some are vessels to dishonour, 2 Tim. 2.20.
There Are vessels of wrath fitted to destruction, as well as vessels of mercy prepared unto glory, Rom. 9.22, 23. As Some Are vessels to honour, so Some Are vessels to dishonour, 2 Tim. 2.20.
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he hath not dealt so with any nation, &c. Psal. 147.19, 20. Salvation is of the Jews, John 4.22. In times past God suffered all nations (except the Jews) to walk in their own ways, Act. 14.16.
he hath not dealt so with any Nation, etc. Psalm 147.19, 20. Salvation is of the jews, John 4.22. In times passed God suffered all Nations (except the jews) to walk in their own ways, Act. 14.16.
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After his death and resurrection, he bade them, Go teach all nations, &c. Mat. 28.19. Go into all the world, and preach the Gospel to every creature, Mar. 16.15.
After his death and resurrection, he bade them, Go teach all Nations, etc. Mathew 28.19. Go into all the world, and preach the Gospel to every creature, Mar. 16.15.
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& 23. where it is said, That the Gospel was in all the World, and was preached to every creature under Heaven, that (I say) must either be understood thus, that the Gospel was preached indifferently to Jews and Gentiles, of what Nation or Country soever men were:
& 23. where it is said, That the Gospel was in all the World, and was preached to every creature under Heaven, that (I say) must either be understood thus, that the Gospel was preached indifferently to jews and Gentiles, of what nation or Country soever men were:
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neither again, are all, that are called outwardly, called effectually, they are not all called according to purpose, as the Apostle says some are, Rom 8.28. to wit, God's purpose to save those whom he doth call.
neither again, Are all, that Are called outwardly, called effectually, they Are not all called according to purpose, as the Apostle Says Some Are, Rom 8.28. to wit, God's purpose to save those whom he does call.
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Among those that heard the Word, there are divers sorts of unfruitful and unprofitable hearers, as our Saviour sheweth in the parable of the sower, Mat. 13. 2. Only such as are in the Church, the visible Church, are in the ordinary way of Salvation.
Among those that herd the Word, there Are diverse sorts of unfruitful and unprofitable hearers, as our Saviour shows in the parable of the sour, Mathew 13. 2. Only such as Are in the Church, the visible Church, Are in the ordinary Way of Salvation.
but not in Deed and in Truth. All are not Israel, (saith the Apostle) that are of Israel, Rom. 9.6. All are not the people of God indeed, who seem to be of the number of them.
but not in Deed and in Truth. All Are not Israel, (Says the Apostle) that Are of Israel, Rom. 9.6. All Are not the people of God indeed, who seem to be of the number of them.
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but they were not of us, (saith John of some that proved Apostates) for if they had been of us, they would no doubt have continued with us, 1 Joh. 2.19.
but they were not of us, (Says John of Some that proved Apostates) for if they had been of us, they would no doubt have continued with us, 1 John 2.19.
In Noah 's Ark there was a Cham; among Christ's Apostles there was a Judas; in the Primitive Church there was an Ananias, and a Sapphira: so in all Churches there are and will be some profane persons, and some hypocrites.
In Noah is Ark there was a Cham; among Christ's Apostles there was a Judas; in the Primitive Church there was an Ananias, and a Sapphira: so in all Churches there Are and will be Some profane Persons, and Some Hypocrites.
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so as that his folly may appear, and that he may be convinced of it) lest he be wise in his own conceit, Prov. 26.5. therefore I will vouchsafe to answer them.
so as that his folly may appear, and that he may be convinced of it) lest he be wise in his own conceit, Curae 26.5. Therefore I will vouchsafe to answer them.
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even of wrath and destruction, Job 21.30. Had men continued such as God at first did make them, to wit, in Adam, the first man, they had been far enough from destruction:
even of wrath and destruction, Job 21.30. Had men continued such as God At First did make them, to wit, in Adam, the First man, they had been Far enough from destruction:
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but (alas) they kept not their first estate, but plunged themselves into sin, and so into misery, being born in sin, Psal. 51.5. and so the children of wrath by nature, Eph. 2.3.
but (alas) they kept not their First estate, but plunged themselves into since, and so into misery, being born in since, Psalm 51.5. and so the children of wrath by nature, Ephesians 2.3.
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Thus then whoever perish, may thank themselves for it. O Israel, thou hast destroyed thy self, Hos. 13.9. To the second, He that made us will also save us:
Thus then whoever perish, may thank themselves for it. Oh Israel, thou hast destroyed thy self, Hos. 13.9. To the second, He that made us will also save us:
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for all have sinned, and come short of the glory of God, Rom. 3.23. That any are justified and saved, it is freely by his grace, v. 24. And his Grace being free, he may bestow it as he pleaseth;
for all have sinned, and come short of the glory of God, Rom. 3.23. That any Are justified and saved, it is freely by his grace, v. 24. And his Grace being free, he may bestow it as he Pleases;
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for they are thine, Joh. 17.9. That 1 Joh. 2.2. He is the propitiation for our sins, and not for our sins only, but also for the sins of the whole world:
for they Are thine, John 17.9. That 1 John 2.2. He is the propitiation for our Sins, and not for our Sins only, but also for the Sins of the Whole world:
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(say they) for so hath the Lord commanded, saying, I have set thee for a light of the Gentiles, that thou shouldst be for salvation to the ends of the earth, Act. 13.46, 47. So Simeon having said, Lord, now lettest thou thy servant depart in peace;
(say they) for so hath the Lord commanded, saying, I have Set thee for a Light of the Gentiles, that thou Shouldst be for salvation to the ends of the earth, Act. 13.46, 47. So Simeon having said, Lord, now Lettest thou thy servant depart in peace;
but us, that is, some out of every Kindred, and Tongue, and People, and Nation. That of the Apostle, 1 Cor. 15.22. As in Adam all die, so in Christ shall all be made alive;
but us, that is, Some out of every Kindred, and Tongue, and People, and nation. That of the Apostle, 1 Cor. 15.22. As in Adam all die, so in christ shall all be made alive;
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and to stir us up to have a care, that we be of the number of those that shall be Heirs of Salvation, seeing it belongs not unto all, but only unto some;
and to stir us up to have a care, that we be of the number of those that shall be Heirs of Salvation, seeing it belongs not unto all, but only unto Some;
for many, I say unto you, shall seek to enter in, and shall not be able, Luke 13.23, 24. Think not that thou ar• safe, b•cause thou walkest in the same path, wherein others,
for many, I say unto you, shall seek to enter in, and shall not be able, Lycia 13.23, 24. Think not that thou ar• safe, b•cause thou walkest in the same path, wherein Others,
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But this Faith which bringeth unto Christ, and so procureth Salvation through Christ, this Faith (I say) doth purifie the heart, Act. 15.9. it worketh through love, Gal. 5.6. it bringeth forth the fruit of good works, and of all holy obedience, else it is a dead Faith, altogether vain and unprofitable, Jam. 2. 14-26.
But this Faith which brings unto christ, and so procureth Salvation through christ, this Faith (I say) does purify the heart, Act. 15.9. it works through love, Gal. 5.6. it brings forth the fruit of good works, and of all holy Obedience, Else it is a dead Faith, altogether vain and unprofitable, Jam. 2. 14-26.
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Thirdly and lastly, This may teach and admonish such as God hath vouchsafed effectually to call unto the state of Salvation, by working true justifying Faith,
Thirdly and lastly, This may teach and admonish such as God hath vouchsafed effectually to call unto the state of Salvation, by working true justifying Faith,
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When a Benefit is both great in it self, (as surely Salvation is most great) and also is vouchsafed but to a few, this makes us to set a higher price on it,
When a Benefit is both great in it self, (as surely Salvation is most great) and also is vouchsafed but to a few, this makes us to Set a higher price on it,
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if we finde our selves so qualified as they are and must be, that shall be saved? Unto you it is given to know the mysteries of the kingdom of heaven (said Christ to his Disciples) but to them it is not given, Matth. 13.11. Lord, how is it, that thou wilt manifest thy self unto us, and not unto the world? said Judas (not Iscariot ) unto Christ, John 14.22. Let us therefore give unto the Lord the glory due unto his Name, Psal. 29.2.
if we find our selves so qualified as they Are and must be, that shall be saved? Unto you it is given to know the Mysteres of the Kingdom of heaven (said christ to his Disciples) but to them it is not given, Matthew 13.11. Lord, how is it, that thou wilt manifest thy self unto us, and not unto the world? said Judas (not Iscariot) unto christ, John 14.22. Let us Therefore give unto the Lord the glory due unto his Name, Psalm 29.2.
if thou didst receive it, why doest thou glory, as if thou hadst not received it? 1 Cor. 4.7. By the grace of God I am that I am, 1 Cor. 15.10. Not by works of righteousness, which we have done, but according to his mercy he saved us, Tit. 3.5. By grace ye are saved, Ephes. 2.5.
if thou didst receive it, why dost thou glory, as if thou Hadst not received it? 1 Cor. 4.7. By the grace of God I am that I am, 1 Cor. 15.10. Not by works of righteousness, which we have done, but according to his mercy he saved us, Tit. 3.5. By grace you Are saved, Ephesians 2.5.
Let us have a care to walk worthy of the Lord unto all pleasing, being fruitful in every good work ▪ Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light:
Let us have a care to walk worthy of the Lord unto all pleasing, being fruitful in every good work ▪ Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in Light:
THese words do yet hold out unto us another Doctrine, namely this, That it is a thing which doth mainly concern every one, to know and consider how he must be qualified, that he may be saved.
THese words do yet hold out unto us Another Doctrine, namely this, That it is a thing which does mainly concern every one, to know and Consider how he must be qualified, that he may be saved.
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And see how sollicitous he is, how he ingeminates the Interrogation, Who shall? who shall? Thus also Psal. 24.3. Who shall ascend into the hill of the Lord? and who shall stand in his holy place? And Psal. 27.4. One thing (saith he) have I desired of the Lord, that will I seek after;
And see how solicitous he is, how he ingeminates the Interrogation, Who shall? who shall? Thus also Psalm 24.3. Who shall ascend into the hill of the Lord? and who shall stand in his holy place? And Psalm 27.4. One thing (Says he) have I desired of the Lord, that will I seek After;
But one thing is needful, and Mary hath chosen the better part, which shall not be taken away from her, Luke 10 41, 42. This is that which our Saviour teacheth and requireth,
But one thing is needful, and Mary hath chosen the better part, which shall not be taken away from her, Luke 10 41, 42. This is that which our Saviour Teaches and requires,
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if he shall gain the whole world, and lose his own soul? Mat. 16.26. All that the World can afford a man, cannot give him full content, but still one thing or other will be wanting;
if he shall gain the Whole world, and loose his own soul? Mathew 16.26. All that the World can afford a man, cannot give him full content, but still one thing or other will be wanting;
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Though Ahab had a Kingdom, yet it would not satisfie him, because he could not have Naboth 's Vineyard, 1 King. 21. Though Haman were in the highest honour that the Great Monarch Ahasuerus could advance him to,
Though Ahab had a Kingdom, yet it would not satisfy him, Because he could not have Naboth is Vineyard, 1 King. 21. Though Haman were in the highest honour that the Great Monarch Ahasuerus could advance him to,
yet all would not suffice, because Mordecai did not bow unto him, Esth. 5.11, 12, 13. He that loveth silver, (saith Solomon) shall not be satisfied with silver;
yet all would not suffice, Because Mordecai did not bow unto him, Esth. 5.11, 12, 13. He that loves silver, (Says Solomon) shall not be satisfied with silver;
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for there is fulness of joy, and pleasure for evermore, Psal. 16.11. Delight thy self in the Lord, (saith he) and he shall give thee the desires of thine heart, Psal. 37.4.
for there is fullness of joy, and pleasure for evermore, Psalm 16.11. Delight thy self in the Lord, (Says he) and he shall give thee the Desires of thine heart, Psalm 37.4.
But Salvation is durable and eternal. My salvation shall be for ever, saith God, Isa. 51.6. Christ is the Author of eternal salvation to all that obey him, Heb. 5.9. Every man that striveth for mastery is temperate in all things:
But Salvation is durable and Eternal. My salvation shall be for ever, Says God, Isaiah 51.6. christ is the Author of Eternal salvation to all that obey him, Hebrew 5.9. Every man that striveth for mastery is temperate in all things:
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Fight the good Fight of Faith, 1 Tim. 6 12. I have fought a good fight, 2 Tim. 4.7. To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God, Rev. 2.7.
Fight the good Fight of Faith, 1 Tim. 6 12. I have fought a good fight, 2 Tim. 4.7. To him that Overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God, Rev. 2.7.
and shall not be able, Luke 13.24. Christ's Flock is a little flock, as he calls it, Luke 12.32. yea, a little little flock, as the words in the Original do import, that is, a very little flock.
and shall not be able, Lycia 13.24. Christ's Flock is a little flock, as he calls it, Lycia 12.32. yea, a little little flock, as the words in the Original do import, that is, a very little flock.
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Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved, Rom. 9.27. I will take you, one of a city, and two of a family, &c. Jer. 3.14. Many are called, but few are chosen, Mat. 20.16. and 22.14.
Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved, Rom. 9.27. I will take you, one of a City, and two of a family, etc. Jer. 3.14. Many Are called, but few Are chosen, Mathew 20.16. and 22.14.
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yet still their mindes are upon the World, and the things of the World, and they cannot frame their hearts to think seriously of that World which is to come.
yet still their minds Are upon the World, and the things of the World, and they cannot frame their hearts to think seriously of that World which is to come.
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Yea, this is that which makes sicknesses and diseases grievous unto them, that now they are disabled from following their worldly affairs, and their earthly employments;
Yea, this is that which makes Sicknesses and diseases grievous unto them, that now they Are disabled from following their worldly affairs, and their earthly employments;
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but that they are debarred from God's Ordinances, the means of their Salvation, this little troubles them, they are little sensible of any such matter.
but that they Are debarred from God's Ordinances, the means of their Salvation, this little Troubles them, they Are little sensible of any such matter.
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and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us, Rom. 5 2, 3, 4, 5. This was it that did support Job in his greatest extremity.
and hope makes not ashamed, Because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us, Rom. 5 2, 3, 4, 5. This was it that did support Job in his greatest extremity.
If in this life only we had hope in Christ, (saith the Apostle) we are of all men most miserable, 1 Cor. 15.19. To wit, because here in this life of all men the Godly are most apt to be afflicted. 2. Death will come.
If in this life only we had hope in christ, (Says the Apostle) we Are of all men most miserable, 1 Cor. 15.19. To wit, Because Here in this life of all men the Godly Are most apt to be afflicted. 2. Death will come.
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Now what comfort and courage can we have to die, if we have no well-grounded hope of a better Life when this is ended? One said of the Lacedemon•ans, that it was no marvel if they were so little afraid of death,
Now what Comfort and courage can we have to die, if we have no well-grounded hope of a better Life when this is ended? One said of the Lacedemon•ans, that it was no marvel if they were so little afraid of death,
but furor est, non fortitudo, it is madness, not valour: they are blinde, and cannot see afar off, 2 Pet. 1.9. Their blindeness is the cause of their boldness:
but Furor est, non fortitudo, it is madness, not valour: they Are blind, and cannot see afar off, 2 Pet. 1.9. Their blindness is the cause of their boldness:
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when God shall take away his soul? Job. 27.8. The wicked is driven away in his wickedness, but the righteous hath hope in his death, Prov. 14.32. Indeed, only the Righteous are they that can have true hope in their death;
when God shall take away his soul? Job. 27.8. The wicked is driven away in his wickedness, but the righteous hath hope in his death, Curae 14.32. Indeed, only the Righteous Are they that can have true hope in their death;
We know (saith the Apostle) that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternall in the heavens.
We know (Says the Apostle) that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, Eternal in the heavens.
And thereupon he addes, Therefore are we alwayes confident, knowing that whilest we are at home in the body, we are absent from the Lord. (For we walk by faith,
And thereupon he adds, Therefore Are we always confident, knowing that whilst we Are At home in the body, we Are absent from the Lord. (For we walk by faith,
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and to be present with the Lord, 2 Cor. 5.1, 6, 7, 8. Desiring to be dissolved, & to be with Christ, which is farre better, Phil. 1.23. 3. Judgment will come.
and to be present with the Lord, 2 Cor. 5.1, 6, 7, 8. Desiring to be dissolved, & to be with christ, which is Far better, Philip 1.23. 3. Judgement will come.
After death comes judgment, Heb. 9.27. A particular judgment in respect of the soule immediately after death, Eccles. 12.7. Luke 16.22, 23. And at length a generall judgment in respect both of soule and bodie, Act. 17.31.
After death comes judgement, Hebrew 9.27. A particular judgement in respect of the soul immediately After death, Eccles. 12.7. Lycia 16.22, 23. And At length a general judgement in respect both of soul and body, Act. 17.31.
and prepare for it, by working out our salvation, and by giving diligence to make our calling and our election sure? Wherefore (beloved) seeing that you looke for such things, be diligent, that ye may be found of him in peace, without spot and blameless, 2 Pet. 3.14.
and prepare for it, by working out our salvation, and by giving diligence to make our calling and our election sure? Wherefore (Beloved) seeing that you look for such things, be diligent, that you may be found of him in peace, without spot and blameless, 2 Pet. 3.14.
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as we are overapt to doe, untill sickness or old-age come, as if it were soone enough to thinke of another life when we are redie to leave this. 1. This is very preposterous to provide for earth before heaven,
as we Are overapt to do, until sickness or Old age come, as if it were soon enough to think of Another life when we Are ready to leave this. 1. This is very preposterous to provide for earth before heaven,
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for things temporal before things eternal. Our Saviour bids, First seeke ye the kingdome of God, and his righteousness, Matth. 6.33. The chiefest things should have the chiefest of our thoughts, cares and indeavours. 2. This is very dangerous;
for things temporal before things Eternal. Our Saviour bids, First seek you the Kingdom of God, and his righteousness, Matthew 6.33. The chiefest things should have the chiefest of our thoughts, Cares and endeavours. 2. This is very dangerous;
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Experience shewes this even in the godly themselves many times, that by reason of the sympathie which is betwixt the soule and the body, the distempers of the body cause a distemper in the soule also,
Experience shows this even in the godly themselves many times, that by reason of the Sympathy which is betwixt the soul and the body, the distempers of the body cause a distemper in the soul also,
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while (saith he) the evill dayes come not, nor the yeares draw nigh, when thou shalt say, I have no pleasure in them, Eccles. 12.1. The time of old age, and of sickness, is a time of spending, rather then of getting:
while (Says he) the evil days come not, nor the Years draw High, when thou shalt say, I have no pleasure in them, Eccles. 12.1. The time of old age, and of sickness, is a time of spending, rather then of getting:
for thou knowest not what a day may bring forth, Prov. 27.1. To day if ye will heare his voice, harden not your hearts, Psal. 95.7, 8. 4. How good and gracious the Lord is, in vouchsafing yet to afford time and meanes of salvation.
for thou Knowest not what a day may bring forth, Curae 27.1. To day if you will hear his voice, harden not your hearts, Psalm 95.7, 8. 4. How good and gracious the Lord is, in vouchsafing yet to afford time and means of salvation.
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This is the condemnation of the world, that light is come into the world, and men loved darkness rather then light, John 3.19. If I had not come, and spoken unto them, they had not had sin;
This is the condemnation of the world, that Light is come into the world, and men loved darkness rather then Light, John 3.19. If I had not come, and spoken unto them, they had not had since;
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but now they have no cloak for their sin, Joh. 15.22. See Matth. 11.20, 21, 22, 23, 24. 3. And lastly, here is comfort and encouragement for all such as set themselves seriously to learne and practize those things, whereby they may attaine unto salvation.
but now they have no cloak for their since, John 15.22. See Matthew 11.20, 21, 22, 23, 24. 3. And lastly, Here is Comfort and encouragement for all such as Set themselves seriously to Learn and practice those things, whereby they may attain unto salvation.
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but my righteousness shall be for ever, and my salvation from generation to generation, Ia. 51.7, 8. And vers. 12, 13. I, even I am he that comforteth you;
but my righteousness shall be for ever, and my salvation from generation to generation, Ia. 51.7, 8. And vers. 12, 13. I, even I am he that comforts you;
And forgettest the Lord thy maker, &c. The Apostle did comfort and encourage both himselfe and others with this consideration, having spoken before of his and their sufferings;
And forgettest the Lord thy maker, etc. The Apostle did Comfort and encourage both himself and Others with this consideration, having spoken before of his and their sufferings;
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for the things that are seene are temporal, but the things which are not seene are eternal, 1 Cor. 4.16, 17, 18. By faith Moses, when he was come to yeares, refused to be called the son of Pharaohs daughter;
for the things that Are seen Are temporal, but the things which Are not seen Are Eternal, 1 Cor. 4.16, 17, 18. By faith Moses, when he was come to Years, refused to be called the son of Pharaohs daughter;
for he had respect to the recompence of reward, Heb. 11.24, 25, 26. So our Saviour himselfe for the joy that was set before him, endured the Crosse, despising the shame,
for he had respect to the recompense of reward, Hebrew 11.24, 25, 26. So our Saviour himself for the joy that was Set before him, endured the Cross, despising the shame,
And we are required to looke unto him, who is the author and finisher of our faith, and so after his example to run with patience the race that is set before us, Heb. 12.1, 2. For if we be dead with him, we shall also live with him:
And we Are required to look unto him, who is the author and finisher of our faith, and so After his Exampl to run with patience the raze that is Set before us, Hebrew 12.1, 2. For if we be dead with him, we shall also live with him:
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even as I also overcame, and am set downe with my Father in his throne, Revel. 3.21. Therefore my beloved brethren, be stedfast and unmoveable, alwaies abounding in the worke of the Lord, knowing that your labour shall not be in vaine in the Lord, 1 Cor. 15.58.
even as I also overcame, and am Set down with my Father in his throne, Revel. 3.21. Therefore my Beloved brothers, be steadfast and Unmovable, always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord, 1 Cor. 15.58.
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SERM. IIII. Psal. 15.2. Vers. 2. He that walketh uprightly, &c. HEre now followes the answer to the question before propounded, and it is continued unto the end of the Psalme.
SERMON. IIII. Psalm 15.2. Vers. 2. He that walks uprightly, etc. Here now follows the answer to the question before propounded, and it is continued unto the end of the Psalm.
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It containeth in it, 1. the qualification of the person inquired about, vers. 2, 3, 4. and part of 5. And 12. the happiness of the person so qualified, in the end of v. 5. He that doth these things, shall never be moved.
It Containeth in it, 1. the qualification of the person inquired about, vers. 2, 3, 4. and part of 5. And 12. the happiness of the person so qualified, in the end of v. 5. He that does these things, shall never be moved.
The more general description of the person spoken of, is, 1. in respect of inward affection, He that walketh uprightly. 2. in respect of outward action, and worketh righteousness.
The more general description of the person spoken of, is, 1. in respect of inward affection, He that walks uprightly. 2. in respect of outward actium, and works righteousness.
He that walketh uprightly. ] To walke, is a much as to order the life and conversation. Walke in love, Ephes. 5.2. that is, Live in love, Let all your things be done in love, 1 Cor. 16.14. To walke after the flesh, Rom. 8.1. is expressed vers. 12. and 13. To live after the flesh.
He that walks uprightly. ] To walk, is a much as to order the life and Conversation. Walk in love, Ephesians 5.2. that is, Live in love, Let all your things be done in love, 1 Cor. 16.14. To walk After the Flesh, Rom. 8.1. is expressed vers. 12. and 13. To live After the Flesh.
So Psal. 24.3, 4. the question being asked, Who shall ascend into the hill of the Lord? and who shall stand in his holie hill? The answer is given, He that hath cleane hands, and a pure heart.
So Psalm 24.3, 4. the question being asked, Who shall ascend into the hill of the Lord? and who shall stand in his holy hill? The answer is given, He that hath clean hands, and a pure heart.
The puritie, sinceritie and uprightness of heart, as well as cleanness of hands, that is, holiness of life and conversation, is requisite and necessarie unto salvation.
The purity, sincerity and uprightness of heart, as well as cleanness of hands, that is, holiness of life and Conversation, is requisite and necessary unto salvation.
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So elsewhere David having said, The Lord will give grace and glorie, he addes immediately, no good thing will he withhold from them that walke uprightly, Psal. 84.11.
So elsewhere David having said, The Lord will give grace and glory, he adds immediately, no good thing will he withhold from them that walk uprightly, Psalm 84.11.
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And the Prophet Jeremie cries, O Jerusalem, wash thine heart from wickedness, that thou maiest be saved, Jer. 4.14. Not thy face, or hands only, but thine heart also.
And the Prophet Jeremiah cries, Oh Jerusalem, wash thine heart from wickedness, that thou Mayest be saved, Jer. 4.14. Not thy face, or hands only, but thine heart also.
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Enoch walked with God, Gen. 5.22. He pleased God, Heb. 11.5. Zacharias and Elizabeth were righteous before God, Luke 1.6. that is, they were truely and sincerely righteous.
Enoch walked with God, Gen. 5.22. He pleased God, Hebrew 11.5. Zacharias and Elizabeth were righteous before God, Lycia 1.6. that is, they were truly and sincerely righteous.
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as the Margent readeth it, upright, or sincere; it is the same word in the original with that, which in the Text is rendred upright. A counterfeit shew of holiness may serve in respect of men,
as the Margin readeth it, upright, or sincere; it is the same word in the original with that, which in the Text is rendered upright. A counterfeit show of holiness may serve in respect of men,
but not so in respect of God. The Lord seeth not as man seeth; for man beholdeth the outward appearance, but the Lord beholdeth the heart, 1 Sam. 16.7. My Son (saith God) give me thine heart, Prov. 23.26. He loveth truth in the inward parts, Psal. 51.6. He hath pleasure in uprightness, 1 Chron. 29.17. The Psalmist having said, God is good to Israel;
but not so in respect of God. The Lord sees not as man sees; for man beholdeth the outward appearance, but the Lord beholdeth the heart, 1 Sam. 16.7. My Son (Says God) give me thine heart, Curae 23.26. He loves truth in the inward parts, Psalm 51.6. He hath pleasure in uprightness, 1 Chronicles 29.17. The Psalmist having said, God is good to Israel;
Now we must know, that hypocrisie, which is opposite to uprightness, is twofold. 1. There is a grosse hypocrisie, when one purposely doth play the hypocrire, pretending one thing,
Now we must know, that hypocrisy, which is opposite to uprightness, is twofold. 1. There is a gross hypocrisy, when one purposely does play the hypocrire, pretending one thing,
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Such an hypocrite was Herod, who pretended that he would goe and worship Christ, when his intent was meerly to kill him, Mat. 2. Such also was the hypocrisie of Iudas, who made a shew of much love and respect to Christ, saying, Haile Master, and kissing him,
Such an hypocrite was Herod, who pretended that he would go and worship christ, when his intent was merely to kill him, Mathew 2. Such also was the hypocrisy of Iudas, who made a show of much love and respect to christ, saying, Hail Master, and kissing him,
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Come with me (said he to Jehonadab) and see my zeale for the Lord, 2 Kin. 10.16. But (saith the Holy Ghost, vers. 31.) Jehu tooke no heede to walke in the law of the Lord God of Israel with all his heart;
Come with me (said he to Jehonadab) and see my zeal for the Lord, 2 Kin. 10.16. But (Says the Holy Ghost, vers. 31.) Jehu took no heed to walk in the law of the Lord God of Israel with all his heart;
Wee will endeavour to walke worthy of the Lord unto all pleasing, and to be fruitfull in every good worke, Col. 1.10. This shewed the uprightness of Zacharie and Elizabeth, they walked in all the commandments and testimonies of the Lord, Luke 1.6. By this it did appeare, that they were righteous before God, and not before men onely;
we will endeavour to walk worthy of the Lord unto all pleasing, and to be fruitful in every good work, Col. 1.10. This showed the uprightness of Zacharias and Elizabeth, they walked in all the Commandments and testimonies of the Lord, Lycia 1.6. By this it did appear, that they were righteous before God, and not before men only;
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Then shall I not be ashamed, when I have respect to all thy commandments, saith David unto God, Psal. 119.6. This having respect unto all Gods commandments, shewed his heart to be sound and upright;
Then shall I not be ashamed, when I have respect to all thy Commandments, Says David unto God, Psalm 119.6. This having respect unto all God's Commandments, showed his heart to be found and upright;
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this shewed him to be a man after Gods owne heart, as for this very reason God did terme him, I have found (saith he) David the son of Iesse, a man after mine owne heart, which shall fulfill all my will, Act. 13.22. Such also Christ doth terme his friends, You are my friends (saith he) if ye doe whatsoever I command you, Joh. 15.14. Herod went farre, he did many things, Mar. 6.20.
this showed him to be a man After God's own heart, as for this very reason God did term him, I have found (Says he) David the son of Iesse, a man After mine own heart, which shall fulfil all my will, Act. 13.22. Such also christ does term his Friends, You Are my Friends (Says he) if you do whatsoever I command you, John 15.14. Herod went Far, he did many things, Mar. 6.20.
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though he rooted out the idolatrous worship of Baal, which Ahab brought in, yet he did not turne from the idolatrous worship of the calves, which Ieroboam set up, 2 Kin. 10.31. They that are undefiled (or upright) in the way, and seeke the Lord with their whole heart, they doe none iniquitie, Psal. 119.1, 2, 3. that is, they doe not take libertie to themselves to doe any iniquitie, they refraine their feet from every evill way, Psal. 119.101.
though he rooted out the idolatrous worship of Baal, which Ahab brought in, yet he did not turn from the idolatrous worship of the calves, which Jeroboam Set up, 2 Kin. 10.31. They that Are undefiled (or upright) in the Way, and seek the Lord with their Whole heart, they do none iniquity, Psalm 119.1, 2, 3. that is, they do not take liberty to themselves to do any iniquity, they refrain their feet from every evil Way, Psalm 119.101.
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Ioseph appeared to be upright by this, that when it might have seemed advantagious unto him in respect of the world, to consent unto the enticement of his Mistris,
Ioseph appeared to be upright by this, that when it might have seemed advantageous unto him in respect of the world, to consent unto the enticement of his Mistress,
So when David might have killed Saul, and have freed himselfe from much trouble and danger, which by reason of Sauls persecuting of him, he was liable to,
So when David might have killed Saul, and have freed himself from much trouble and danger, which by reason of Saul's persecuting of him, he was liable to,
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To this, his behaviour toward Saul, he seemeth to have reference, when he saith, The Lord rewarded me according to my righteousness, according to the cleanness of of mine hands hath he recompenced me.
To this, his behaviour towards Saul, he seems to have Referente, when he Says, The Lord rewarded me according to my righteousness, according to the cleanness of of mine hands hath he recompensed me.
I was also upright before him, and kept my selfe from mine iniquitie, Psal. 18.20, 21, 22, 23. He shewed his uprightness in this, that he kept himself from that iniquity, which respect unto outward and earthly advantages would especially have put him upon.
I was also upright before him, and kept my self from mine iniquity, Psalm 18.20, 21, 22, 23. He showed his uprightness in this, that he kept himself from that iniquity, which respect unto outward and earthly advantages would especially have put him upon.
yet not such as whereby they have their gaine, as Demetrius said to his fellow crafts-men concerning the worship of Diana, Act. 19.25. Iehu could well spare the idolatrie of Baal, and theref re he put d•wne that;
yet not such as whereby they have their gain, as Demetrius said to his fellow craftsmen Concerning the worship of Diana, Act. 19.25. Iehu could well spare the idolatry of Baal, and theref re he put d•wne that;
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for he thought if he should let the people goe to Jerusalem to worship there (as they ought to have done) then they would fall from him to the king of Judah,
for he Thought if he should let the people go to Jerusalem to worship there (as they ought to have done) then they would fallen from him to the King of Judah,
for the preventing of which inconvenience, Ieroboam first erected that idolatrie, as we reade 1 Kin. 12.26, &c. So the pleasure which that sin brought (and it may be the profit also) made Herod, that he would not leave his Herodias, though Iohn told him never so much that it was not lawfull for him to have her, she being his brothers wife.
for the preventing of which inconvenience, Jeroboam First erected that idolatry, as we read 1 Kin. 12.26, etc. So the pleasure which that since brought (and it may be the profit also) made Herod, that he would not leave his Herodias, though John told him never so much that it was not lawful for him to have her, she being his Brother's wife.
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and have omitted the weightier matters of the law, judgment, mercy, and faith: These things ought you to have done, and not to leave the other undone.
and have omitted the Weightier matters of the law, judgement, mercy, and faith: These things ought you to have done, and not to leave the other undone.
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Ye blinde guides, which straine at a gnat, and swallow a camel, Matth. 23.23, 24. So it argues want of sincerity and uprightness, to think any thing commanded of God so small,
the blind guides, which strain At a gnat, and swallow a camel, Matthew 23.23, 24. So it argues want of sincerity and uprightness, to think any thing commanded of God so small,
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and cummin was not to be left undone, Matth. 33.23. Whosoever therefore shall break one of these commandments, and shall teach men so, (shall avow it, as if it were no sin) he shall be called the least in the kingdom of heaven, Matth. 5.19. that is indeed he shall have no place in it, no admittance into it.
and cummin was not to be left undone, Matthew 33.23. Whosoever Therefore shall break one of these Commandments, and shall teach men so, (shall avow it, as if it were no since) he shall be called the least in the Kingdom of heaven, Matthew 5.19. that is indeed he shall have no place in it, no admittance into it.
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I would doe every man right, 2 Sam. 15 4. When as in the meane time he heeded not his owne dutie, that which his owne place and calling did require of him, as the storie there sheweth.
I would do every man right, 2 Sam. 15 4. When as in the mean time he heeded not his own duty, that which his own place and calling did require of him, as the story there shows.
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Son of man (saith God to Ezekiel) seest thou what the ancients of the house of Israel doe in the darke? Ezek. 8.12. It is a shame (saith the Apostle) even to speake of those things which are done of them in secret, Ephes. 5.12. Such as these are farre from walking uprightly;
Son of man (Says God to Ezekielem) See thou what the ancients of the house of Israel do in the dark? Ezekiel 8.12. It is a shame (Says the Apostle) even to speak of those things which Are done of them in secret, Ephesians 5.12. Such as these Are Far from walking uprightly;
Can any one hide himselfe in secret places, that I shall not see him, saith the Lord? doe not I the Lord fill heaven and earth? Jer. 23.20. If I say, Surely the darkness shall cover me;
Can any one hide himself in secret places, that I shall not see him, Says the Lord? do not I the Lord fill heaven and earth? Jer. 23.20. If I say, Surely the darkness shall cover me;
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though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ, 1 Pet. 1.6, 7. Beloved, thinke it not strange concerning the fiery triall, which is to try you, 1 Pet. 4.12.
though it be tried with fire, might be found unto praise, and honour, and glory, At the appearing of jesus christ, 1 Pet. 1.6, 7. beloved, think it not strange Concerning the fiery trial, which is to try you, 1 Pet. 4.12.
Behold, the divel shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten dayes, Revel. 2.10. Thou, O God, hast proved us, thou hast tried us as silver is tried.
Behold, the Devil shall cast Some of you into prison, that you may be tried, and you shall have tribulation ten days, Revel. 2.10. Thou, Oh God, hast proved us, thou hast tried us as silver is tried.
Thou hast caused men to ride over our heads, Psal. 66.10, 11, 12. Iob's integritie and uprightness was tried by this, that although the devil slandered him, saying, Doth Job serve God for nought? Hast thou not made an hedge about him,
Thou hast caused men to ride over our Heads, Psalm 66.10, 11, 12. Iob's integrity and uprightness was tried by this, that although the Devil slandered him, saying, Does Job serve God for nought? Hast thou not made an hedge about him,
But put forth thine hand, and touch all that he hath, and he will curse thee to thy face, Job 1.9, 10, 11. And againe, Skin for skin, and all that a man hath will he give for his life.
But put forth thine hand, and touch all that he hath, and he will curse thee to thy face, Job 1.9, 10, 11. And again, Skin for skin, and all that a man hath will he give for his life.
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But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face, Job 2.4, 5. Yet Job in his greatest adversitie did keepe close unto God,
But put forth thine hand now, and touch his bone and his Flesh, and he will curse thee to thy face, Job 2.4, 5. Yet Job in his greatest adversity did keep close unto God,
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The hollow-heartedness of the Israelites is demonstrated by this, When God slew them (sent destroying judgments among them) then they sought him, and they returned, and enquired early after God:
The hollowheartedness of the Israelites is demonstrated by this, When God slew them (sent destroying Judgments among them) then they sought him, and they returned, and inquired early After God:
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And they remembred, that God was their rocke, and the high God their Redeemer. Nevertheless they did flatter him with their mouthes, and lie unto him with their tongues:
And they remembered, that God was their rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouths, and lie unto him with their tongues:
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Their hearts were not right with him, neither were they stedfast in his covenant, Psal. 78.34, 35, 36, 37. David sheweth his uprightness by this, that when he was delivered out of trouble, he was carefull to performe what he had promised when he was in trouble.
Their hearts were not right with him, neither were they steadfast in his Covenant, Psalm 78.34, 35, 36, 37. David shows his uprightness by this, that when he was Delivered out of trouble, he was careful to perform what he had promised when he was in trouble.
3. If we be upright, we will be willing to be plainly dealt with, and to have the word brought home to our consciences, and particularly applied unto us.
3. If we be upright, we will be willing to be plainly dealt with, and to have the word brought home to our Consciences, and particularly applied unto us.
David humbly cried peccavi, saying, I have sinned against the Lord, 2 Sam. 12.7, — 13. Neither did he love Nathan a whit the lesse for being so plaine with him,
David humbly cried peccavi, saying, I have sinned against the Lord, 2 Sam. 12.7, — 13. Neither did he love Nathan a whit the less for being so plain with him,
and severely threatned Ezekiah, for that wherein he was faultie, Ezekiah answered, Good is the word of the Lord, which thou hast spoken; Isa. 39.8.
and severely threatened Hezekiah, for that wherein he was faulty, Hezekiah answered, Good is the word of the Lord, which thou hast spoken; Isaiah 39.8.
and when he heard it, he meekly submitted unto it, saying, It is the Lord, let him doe what seemeth him good, 1 Sam. 3.16, 17, 18. But on the other side,
and when he herd it, he meekly submitted unto it, saying, It is the Lord, let him do what seems him good, 1 Sam. 3.16, 17, 18. But on the other side,
and taunted the reproover, saying, Art thou made of the kings counsell? and then he also threatned him, saying, Forbeare, why shouldest thou be smitten? 2 Chron. 25.15, 16. This did manifest him to be unsound,
and taunted the reprover, saying, Art thou made of the Kings counsel? and then he also threatened him, saying, Forbear, why Shouldst thou be smitten? 2 Chronicles 25.15, 16. This did manifest him to be unsound,
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So the leaven of the Pharisees, even their hypocrisie, appeared in this, that when they heard our Saviour speake against covetousness, they being covetous derided him, Luke 16.14, 15. And marke this, it is a signe of an upright heart, to confesse what we are guiltie of, not only to God,
So the leaven of the Pharisees, even their hypocrisy, appeared in this, that when they herd our Saviour speak against covetousness, they being covetous derided him, Lycia 16.14, 15. And mark this, it is a Signen of an upright heart, to confess what we Are guilty of, not only to God,
but also to men, when they charge us with it, and reproove us for it. So David did to Nathan, 2 Sam. 12.13. and Jonah to the mariners, Jon. 1.10. See also Josh. 7.19. 4. If we be upright, we will be more ready to judge and censure our selves then others.
but also to men, when they charge us with it, and reprove us for it. So David did to Nathan, 2 Sam. 12.13. and Jonah to the Mariners, Jon. 1.10. See also Josh. 7.19. 4. If we be upright, we will be more ready to judge and censure our selves then Others.
Therefore, that man after Gods heart, David, saith, I thought on my wayes, and turned my feet into thy testimonies, Psal. 119.59. 5. If we be upright, we will he humble. Pride argues hypocrisie;
Therefore, that man After God's heart, David, Says, I Thought on my ways, and turned my feet into thy testimonies, Psalm 119.59. 5. If we be upright, we will he humble. Pride argues hypocrisy;
Behold, (saith the Prophet Habakkuk) his soule, that is lifted up, is not upright in him, Hab. 2.4. He that is upright, seekes the glorie of God, see Ioh. 7.18. but he that is proud, feeketh his own glorie:
Behold, (Says the Prophet Habakkuk) his soul, that is lifted up, is not upright in him, Hab. 2.4. He that is upright, seeks the glory of God, see John 7.18. but he that is proud, feeketh his own glory:
For it is faith (faith in the Lord Jesus) by which our hearts are purified, Act. 15.9. A heart of unbeliefe is an evill heart, Heb. 3.12. I shall make but one use more of the point, and that is for Exhortation.
For it is faith (faith in the Lord jesus) by which our hearts Are purified, Act. 15.9. A heart of unbelief is an evil heart, Hebrew 3.12. I shall make but one use more of the point, and that is for Exhortation.
God will pardon every one, that prepareth his heart to seeke him, though he be not cleansed according to the purification of the sanctuary, 2 Chron. 30.18, 19. Asa had divers failings,
God will pardon every one, that Prepareth his heart to seek him, though he be not cleansed according to the purification of the sanctuary, 2 Chronicles 30.18, 19. Asa had diverse failings,
The high places were not taken away out of Israel, nevertheless the heart of Asa was perfect all his dayes, 2 Chron. 15.17. On the otherside, the most glorious service is of no worth, if the heart be not upright in it.
The high places were not taken away out of Israel, nevertheless the heart of Asa was perfect all his days, 2 Chronicles 15.17. On the otherside, the most glorious service is of no worth, if the heart be not upright in it.
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but remoove their hearts farre from him, Isai. 29.13. Hollow-hearted performances may procure some outward, temporal reward, for the encouragement of others;
but remove their hearts Far from him, Isaiah 29.13. Hollowhearted performances may procure Some outward, temporal reward, for the encouragement of Others;
thus God rewarded Iehu for what he did, though his heart was not sincere, 2 Kin. 10.30, 31. But the reward of the inheritance (as the Apostle calles it, Col. 3.24.) such services shall not procure.
thus God rewarded Iehu for what he did, though his heart was not sincere, 2 Kin. 10.30, 31. But the reward of the inheritance (as the Apostle calls it, Col. 3.24.) such services shall not procure.
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Yea, though Iehu's service in one respect was rewarded, to wit, as the thing done, the judgment executed upon Ahab and his familie was pleasing unto God;
Yea, though Jehu's service in one respect was rewarded, to wit, as the thing done, the judgement executed upon Ahab and his family was pleasing unto God;
Yet a little while (saith God) and I will avenge the blood of Iezreel (that is) of Ahab and his familie, slaine in Jezreel, upon the house of Iehu &c. Hos. 1.4.
Yet a little while (Says God) and I will avenge the blood of Jezreel (that is) of Ahab and his family, slain in Jezrael, upon the house of Iehu etc. Hos. 1.4.
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But if the service proceed from a heart grosly hypocritical, purposely making a shew of that which it meaneth not, it is much more odious and abominable in the sight of God.
But if the service proceed from a heart grossly hypocritical, purposely making a show of that which it means not, it is much more odious and abominable in the sighed of God.
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as the margent hath it,) strongly to hold with them) whose heart is perfect towards him, 2 Chron. 16.9. 3. This will afford comfort and courage in time of affliction.
as the margin hath it,) strongly to hold with them) whose heart is perfect towards him, 2 Chronicles 16.9. 3. This will afford Comfort and courage in time of affliction.
And whatsoever we aske, we receive of him, &c. to wit, so farre as he sees it to be for his glory and our good, 1 Iohn 3.21, 22. This is our rejoycing, the testimonie of our conscience, that in all simplicitie and godly sinceritie, not with fleshly wisdome,
And whatsoever we ask, we receive of him, etc. to wit, so Far as he sees it to be for his glory and our good, 1 John 3.21, 22. This is our rejoicing, the testimony of our conscience, that in all simplicity and godly sincerity, not with fleshly Wisdom,
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but by the grace of God, we have had our conversation in the world, 2 Cor. 1.12. This was it, that did support and uphold Iob in his greatest distresse.
but by the grace of God, we have had our Conversation in the world, 2 Cor. 1.12. This was it, that did support and uphold Job in his greatest distress.
On the otherside, when affliction and distresse cometh, then the sinners in Sion are afraid, fearfulness doth surprize the hypocrites, Isai. 33.14. Will God heare his crie (saith Job, speaking of an hypocrite) when trouble cometh upon him? Job 27.9. No, If I regard inquitie in mine heart, (saith David) the Lord will not heare me, Psal. 66.18. The sacrifice of the wicked (saith Salomon) is an abomination to the Lord;
On the otherside, when affliction and distress comes, then the Sinners in Sion Are afraid, fearfulness does surprise the Hypocrites, Isaiah 33.14. Will God hear his cry (Says Job, speaking of an hypocrite) when trouble comes upon him? Job 27.9. No, If I regard inquitie in mine heart, (Says David) the Lord will not hear me, Psalm 66.18. The sacrifice of the wicked (Says Solomon) is an abomination to the Lord;
but the prayer of the upright is his delight, Prov. 15.8. 4. If we walke uprightly, we neede not feare when death cometh, but may have boldness at the approach of it.
but the prayer of the upright is his delight, Curae 15.8. 4. If we walk uprightly, we need not Fear when death comes, but may have boldness At the approach of it.
when God shall take away his soule? Job 27.8. 5. And lastly, If we walke uprightly, that great day, the day of judgment, which will be a day of terrour and confusion unto all the ungodly, will be unto us a day of triumph and rejoycing.
when God shall take away his soul? Job 27.8. 5. And lastly, If we walk uprightly, that great day, the day of judgement, which will be a day of terror and confusion unto all the ungodly, will be unto us a day of triumph and rejoicing.
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and then shall every man (to wit, that walketh uprightly) have praise of God, 1 Cor. 4.5. In this respect our Saviour bids, Beware of the leaven of the Pharisees, which is hypocrisy;
and then shall every man (to wit, that walks uprightly) have praise of God, 1 Cor. 4.5. In this respect our Saviour bids, Beware of the leaven of the Pharisees, which is hypocrisy;
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neither hid, that shall not be known, Luke 12.1, 2. Thus then in many respects we may see that there is great cause to pray with David, Let mine heart (O Lord) be sound in thy statutes, that I may not be ashamed, Psal. 119.80.
neither hid, that shall not be known, Lycia 12.1, 2. Thus then in many respects we may see that there is great cause to pray with David, Let mine heart (Oh Lord) be found in thy statutes, that I may not be ashamed, Psalm 119.80.
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He that would ascend into the hill of the Lord, and stand in his holy place, must have cleane hands, Psal. 24.3, 4. The crowne of life, as it is called, Revel. 2.10. is a crowne of righteousness, as the Apostle termes it, 2 Tim. 4 8. They that seek the kingdome of God, must also seeke the righteousness, if they would finde what they seeke, Matth. 6.33.
He that would ascend into the hill of the Lord, and stand in his holy place, must have clean hands, Psalm 24.3, 4. The crown of life, as it is called, Revel. 2.10. is a crown of righteousness, as the Apostle terms it, 2 Tim. 4 8. They that seek the Kingdom of God, must also seek the righteousness, if they would find what they seek, Matthew 6.33.
nor uncleane person, nor covetous man, who is an idolater, hath any inheritante in the kingdome of Christ, and of God, Ephes. 5.5. Reas. Thus it must needes be in respect of God, the giver of salvation;
nor unclean person, nor covetous man, who is an idolater, hath any inheritant in the Kingdom of christ, and of God, Ephesians 5.5. Reas. Thus it must needs be in respect of God, the giver of salvation;
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Now Christ is the true Melchisedec, that is, king of righteousness, Heb. 7.2. To him is that spoken, A scepter of righteousness is the scepter of thy kingdome:
Now christ is the true Melchizedek, that is, King of righteousness, Hebrew 7.2. To him is that spoken, A sceptre of righteousness is the sceptre of thy Kingdom:
Thou hast loved righteousness, and hated iniquity, Heb. 1.8, 9. Therefore none may thinke to obtaine salvation through Christ, except they worke righteousness.
Thou hast loved righteousness, and hated iniquity, Hebrew 1.8, 9. Therefore none may think to obtain salvation through christ, except they work righteousness.
neither was he permitted to have any accesse to the tree of life, which was a type of eternal life, Gen. 3.24. To him that overcometh, (saith Christ) will I give to eate of the tree of life, which is in the midst of the Paradise of God, Revel. 2.7.
neither was he permitted to have any access to the tree of life, which was a type of Eternal life, Gen. 3.24. To him that Overcometh, (Says christ) will I give to eat of the tree of life, which is in the midst of the Paradise of God, Revel. 2.7.
If this be the doctrine, which according to the Scriptures we teach and preach, then they of the Church of Rome are very injurious unto us, in calling us Solifidians, as if we were all for faith,
If this be the Doctrine, which according to the Scriptures we teach and preach, then they of the Church of Room Are very injurious unto us, in calling us Solifidians, as if we were all for faith,
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We hold, that although imputed righteousness, whereby we are justified, and inherent righteousness, whereby we are sanctified, are diverse and different one from the other,
We hold, that although imputed righteousness, whereby we Are justified, and inherent righteousness, whereby we Are sanctified, Are diverse and different one from the other,
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And therefore we observe that of the Apostle, This is a faithful saying, and these things I will that thou affirme constantly, that they which have beleeved in God, may be careful to maintaine good works:
And Therefore we observe that of the Apostle, This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, may be careful to maintain good works:
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for if they had been of us, they would no doubt have continued with us, 1 John 2.10.) of some, I say, who with the Libertines in Calvines time, make it the very high way to heaven,
for if they had been of us, they would no doubt have continued with us, 1 John 2.10.) of Some, I say, who with the Libertines in Calvines time, make it the very high Way to heaven,
and to commit all uncleanness even with greediness. But you have not so learned Christ: If so be ye have been taught by him, as the truth is in Iesus:
and to commit all uncleanness even with greediness. But you have not so learned christ: If so be you have been taught by him, as the truth is in Iesus:
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And that ye put on the new man, which after God is created in righteousness and true holiness, Ephes. 4.19, — 24. 3. This doctrine serves to convince all such as looke for salvation, and yet heed not to worke righteousness.
And that you put on the new man, which After God is created in righteousness and true holiness, Ephesians 4.19, — 24. 3. This Doctrine serves to convince all such as look for salvation, and yet heed not to work righteousness.
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but he that soweth to the spirit, shall of the spirit reape life everlasting, Gal. 6.7, 8. It was truly said by Eliphaz, though not rightly applied to Job, whom he falsly judged wicked,
but he that Soweth to the Spirit, shall of the Spirit reap life everlasting, Gal. 6.7, 8. It was truly said by Eliphaz, though not rightly applied to Job, whom he falsely judged wicked,
nor enjoy salvation, he divers times admonisheth Christians to take heed of being deceived; as Gal. 6.7. and 1 Cor. 6.9. and Ephes. 5.6. This inculcating of our admonition, shewes both that it is a dangerous thing to be deceived in this case, which all will (I presume) easily grant;
nor enjoy salvation, he diverse times Admonisheth Christians to take heed of being deceived; as Gal. 6.7. and 1 Cor. 6.9. and Ephesians 5.6. This inculcating of our admonition, shows both that it is a dangerous thing to be deceived in this case, which all will (I presume) Easily grant;
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and promising unto themselves salvation and eternal life, though they regard nothing lesse then to performe this, which is required of all those that shall be saved, to wit, to worke righteousness.
and promising unto themselves salvation and Eternal life, though they regard nothing less then to perform this, which is required of all those that shall be saved, to wit, to work righteousness.
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But though Gods mercy be never so great, as it is infinite and incomprehensible, yet it nothing at all belongs unto them that worke wickedness, I meane, that continue in that course,
But though God's mercy be never so great, as it is infinite and incomprehensible, yet it nothing At all belongs unto them that work wickedness, I mean, that continue in that course,
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so the Lord pitieth (whom?) them that feare him. And vers. 17. The mercy of the Lord is from everlasting to everlasting upon (whom?) them that feare him, and his righteousness to childrens children, To such as keepe his covenant,
so the Lord Pitieth (whom?) them that Fear him. And vers. 17. The mercy of the Lord is from everlasting to everlasting upon (whom?) them that Fear him, and his righteousness to Children's children, To such as keep his Covenant,
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therefore they perswade themselves, that howsoever they live, yet through Christ they shall be saved. But Christ died for our sanctification, as well as for our salvation.
Therefore they persuade themselves, that howsoever they live, yet through christ they shall be saved. But christ died for our sanctification, as well as for our salvation.
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As for those that worke iniquity, he will say unto them, Depart from me, I know ye not, Matth. 7.23. 3. Some flatter themselves as if their sinnes were only sinnes of infirmity, and therefore should not prejudice their salvation.
As for those that work iniquity, he will say unto them, Depart from me, I know you not, Matthew 7.23. 3. some flatter themselves as if their Sins were only Sins of infirmity, and Therefore should not prejudice their salvation.
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Mine iniquities are gone over mine head, and are a heavy burthen, too heavy for me to beare, Psal. 38.4. O wretched man that I am, who shall deliver me from this body of death? Thus did David and Paul complaine, which shewes that their sinnes were indeed of infirmity:
Mine iniquities Are gone over mine head, and Are a heavy burden, too heavy for me to bear, Psalm 38.4. Oh wretched man that I am, who shall deliver me from this body of death? Thus did David and Paul complain, which shows that their Sins were indeed of infirmity:
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but so are not theirs, who rejoyce to doe evil, Prov. 2.14. Who make a mocke of sin, Prov. 14.9. Such as these doe not sin of infirmity, but of presumption.
but so Are not theirs, who rejoice to do evil, Curae 2.14. Who make a mock of since, Curae 14.9. Such as these do not since of infirmity, but of presumption.
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they heare, pray, &c. But, the sacrifice of the wicked is an abomination to the Lord, Prov. 15.8. to wit, because as it followes vers. 9. The way of the wicked is an abomination to the Lord.
they hear, pray, etc. But, the sacrifice of the wicked is an abomination to the Lord, Curae 15.8. to wit, Because as it follows vers. 9. The Way of the wicked is an abomination to the Lord.
and meet for the masters use, and prepared unto every good worke, 2 Tim. 2.21. A man of any quality cannot endure to be served in an uncleane vessel, so much lesse can God endure that service, which proceeds from the wicked and ungodly.
and meet for the Masters use, and prepared unto every good work, 2 Tim. 2.21. A man of any quality cannot endure to be served in an unclean vessel, so much less can God endure that service, which proceeds from the wicked and ungodly.
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See Isai. 1.11, — 17. and 66.3. This David considered, and therefore he said, I will wash mine hands in innocency, and so will I compasse thine altar, O Lord, Psal. 26.6. These, and other such like grounds many have to build their hopes of heaven and heavenly happiness upon;
See Isaiah 1.11, — 17. and 66.3. This David considered, and Therefore he said, I will wash mine hands in innocency, and so will I compass thine altar, Oh Lord, Psalm 26.6. These, and other such like grounds many have to built their hope's of heaven and heavenly happiness upon;
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Ye that love the Lord, hate evil, Psal. 97.10. Hate the evill, and love the good, Amos 5.15. Abhorre that which is evil, and cleave to that which is good, Rom. 12.9. 2. That this is profitable to our selves.
You that love the Lord, hate evil, Psalm 97.10. Hate the evil, and love the good, Amos 5.15. Abhor that which is evil, and cleave to that which is good, Rom. 12.9. 2. That this is profitable to our selves.
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If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man,
If thou Sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? If thou be righteous, what givest thou him? or what receives he of thine hand? Thy wickedness may hurt a man,
If thou beest wise, (saith Solomon) thou shalt be wise for thy selfe; but if thou scornest, thou alone shall beare it, Prov. 9.12. Let us take heede therefore of being like Balaam, who loved the wages of unrighteousness, 2 Pet. 2.15.
If thou Best wise, (Says Solomon) thou shalt be wise for thy self; but if thou Scornest, thou alone shall bear it, Curae 9.12. Let us take heed Therefore of being like balaam, who loved the wages of unrighteousness, 2 Pet. 2.15.
Yet he could say, Let me die the death of the righteous, and let my latter end be like his, Num. 23.10. Let us live the life of the righteous, if we would die the death of the righteous:
Yet he could say, Let me die the death of the righteous, and let my latter end be like his, Num. 23.10. Let us live the life of the righteous, if we would die the death of the righteous:
and also of that which is to come, 1 Tim. 4.8. First seeke the kingdome of God, and his righteousness, and all these (outward and earthly) things shall be added unto you, so farre forth as God sees them needful and expedient for you, Mat. 6.33.
and also of that which is to come, 1 Tim. 4.8. First seek the Kingdom of God, and his righteousness, and all these (outward and earthly) things shall be added unto you, so Far forth as God sees them needful and expedient for you, Mathew 6.33.
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Because they doe not give glorie unto the name of God, therefore he doth curse their blessings, Mal. 2.2. Their prosperity doth destroy them, Prov. 1.32. Their table is made a snare unto them, and that which should have been for their welfare, is unto them an occasion of ruine, Psal. 69.22. The curse of the Lord is in the house of the wicked:
Because they do not give glory unto the name of God, Therefore he does curse their blessings, Malachi 2.2. Their Prosperity does destroy them, Curae 1.32. Their table is made a snare unto them, and that which should have been for their welfare, is unto them an occasion of ruin, Psalm 69.22. The curse of the Lord is in the house of the wicked:
When the Jewes asked our Saviour, saying, What shall we doe that we may worke the workes of God? He answered, This is the worke of God, that ye beleeve in him, whom he hath sent, John 6.28, 29. This is that worke, without which no worke can be truely good,
When the Jews asked our Saviour, saying, What shall we do that we may work the works of God? He answered, This is the work of God, that you believe in him, whom he hath sent, John 6.28, 29. This is that work, without which no work can be truly good,
2. We must acquaint our selves with the word of God, and take heede unto it as to a light shining in a darke place, 2 Pet. 1.19. Thy word (saith David unto God) is a lampe unto my feete, and a light unto my paths, Psal. 119.105.
2. We must acquaint our selves with the word of God, and take heed unto it as to a Light shining in a dark place, 2 Pet. 1.19. Thy word (Says David unto God) is a lamp unto my feet, and a Light unto my paths, Psalm 119.105.
Wherewithal (saith he) shall a young man cleanse his way? by taking heede thereto according to thy word, vers. 9. And againe, Order my steps in thy word,
Wherewithal (Says he) shall a young man cleanse his Way? by taking heed thereto according to thy word, vers. 9. And again, Order my steps in thy word,
but they were counted as a strange thing, Hos. 8.12. Let us take heede lest he upbraide us, as he doth the wicked, saying, Thou hatest instruction, and castest my words behinde thee, Psal. 50.17. 3. We must pray unto God for his Spirit, to inable us to worke righteousness.
but they were counted as a strange thing, Hos. 8.12. Let us take heed lest he upbraid us, as he does the wicked, saying, Thou Hatest instruction, and Chastest my words behind thee, Psalm 50.17. 3. We must pray unto God for his Spirit, to inable us to work righteousness.
This is one part of the new covenant, I will put my law (saith he) in their inward parts, and write it in their hearts, Jer. 31.33. A new heart also will I give you, and a new spirit will I put within you;
This is one part of the new Covenant, I will put my law (Says he) in their inward parts, and write it in their hearts, Jer. 31.33. A new heart also will I give you, and a new Spirit will I put within you;
So it behoveth us to follow all righteousness; diligently to follow every good worke, 1 Tim. 5.10. To walke worthy of the Lord, unto all pleasing, being fruitful in every good worke, Col. 1.10. 3. Willingly and chearfully, God will meete him that rejoyceth, and worketh righteousness, Isai. 64.5. If I doe it willingly, I have a reward, 1 Cor. 9.17.
So it behooveth us to follow all righteousness; diligently to follow every good work, 1 Tim. 5.10. To walk worthy of the Lord, unto all pleasing, being fruitful in every good work, Col. 1.10. 3. Willingly and cheerfully, God will meet him that Rejoiceth, and works righteousness, Isaiah 64.5. If I do it willingly, I have a reward, 1 Cor. 9.17.
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It was an aggravation of the sin of Ephraim, that he willingly walked after the commandment, to wit, of Jeroboam, who set up the golden calves to be worshipped, Hos. 5.11.
It was an aggravation of the since of Ephraim, that he willingly walked After the Commandment, to wit, of Jeroboam, who Set up the golden calves to be worshipped, Hos. 5.11.
When we have done all things that are commanded us, we must say, we are unprofitable servants, we have done but what our duty waas to doe, Luke 17.10. We must take heed of resting in what we have done ▪ and of thinking to merit by it.
When we have done all things that Are commanded us, we must say, we Are unprofitable Servants, we have done but what our duty waas to do, Lycia 17.10. We must take heed of resting in what we have done ▪ and of thinking to merit by it.
Not by workes of righteousness, which we have done, but according to his mercy he saved us, &c. Tit. 3.5. Good workes are the way to heaven, but not the cause why we come to the enjoyment of it:
Not by works of righteousness, which we have done, but according to his mercy he saved us, etc. Tit. 3.5. Good works Are the Way to heaven, but not the cause why we come to the enjoyment of it:
And 2. We fail and come short in the best things that we doe, so that if God should contend with us, we could not answer to one of a thousand, Job 9.3.
And 2. We fail and come short in the best things that we do, so that if God should contend with us, we could not answer to one of a thousand, Job 9.3.
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Nehemiah therefore having spoken of a good worke that he had done, saith, Remember me, O Lord, concerning this, and (not reward me according to the greatness of my merit,
Nehemiah Therefore having spoken of a good work that he had done, Says, remember me, Oh Lord, Concerning this, and (not reward me according to the greatness of my merit,
and he that is holy, let him be holy still, Revel. 22.11. Hold that fast which thou hast, that no man take thy crowne, Revel. 3.11. Be thou faithful unto death, and I will give thee the crowne of life, Revel 2.10. But if any man draw backe, my soule shall have no pleasure in him, Heb. 10.38. When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them;
and he that is holy, let him be holy still, Revel. 22.11. Hold that fast which thou hast, that no man take thy crown, Revel. 3.11. Be thou faithful unto death, and I will give thee the crown of life, Revel 2.10. But if any man draw back, my soul shall have no pleasure in him, Hebrew 10.38. When a righteous man turns away from his righteousness, and Committeth iniquity, and Dieth in them;
for his iniquity that he hath done shall he die, Ezek. 18.26. It had been better for them not to have known the way of righteousness, then after they have known it, to turne from the holy commandment delivered unto them, 2 Pet. 2.21. In the last place here is comfort for all that truely set themselves to worke righteousness.
for his iniquity that he hath done shall he die, Ezekiel 18.26. It had been better for them not to have known the Way of righteousness, then After they have known it, to turn from the holy Commandment Delivered unto them, 2 Pet. 2.21. In the last place Here is Comfort for all that truly Set themselves to work righteousness.
But sanctifie the Lord God in your hearts, and be ready alwayes to give an answer to every man, that asketh you a reason of the hope that is in you, with meekness and feare:
But sanctify the Lord God in your hearts, and be ready always to give an answer to every man, that asks you a reason of the hope that is in you, with meekness and Fear:
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Having a good conscience, that whereas they speake evil of you, as of evill doers, they may be ashamed that falsly accuse your good conversation in Christ.
Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good Conversation in christ.
For it is better, if the will of God be so, that ye suffer for well doing then for evil doing, 1 Pet. 3.13, — 17. Blessed are they, that are persecuted for righteousness sake,
For it is better, if the will of God be so, that you suffer for well doing then for evil doing, 1 Pet. 3.13, — 17. Blessed Are they, that Are persecuted for righteousness sake,
The Prophet Zephanie notes this as the propertie of the true Israel of God, (upon whom shall be peace and mercy, Gal. 6.16.) that they shall not doe iniquity,
The Prophet Zephaniah notes this as the property of the true Israel of God, (upon whom shall be peace and mercy, Gal. 6.16.) that they shall not doe iniquity,
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Ye shall not deale falsly, nor ly one to another, Levit. 19.11. Speake ye every man the truth to his neighbour, Zach. 8.16. Putting alway lying, speake every man truth with his neighbour, Ephes. 4.25. Lie not one to another, Col. 3.9. Divers cominations and threatnings of destruction there are in both Testaments against lyars.
You shall not deal falsely, nor lie one to Another, Levit. 19.11. Speak you every man the truth to his neighbour, Zach 8.16. Putting always lying, speak every man truth with his neighbour, Ephesians 4.25. Lie not one to Another, Col. 3.9. Diverse combinations and threatenings of destruction there Are in both Testaments against liars.
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Thou shalt destroy them, that speake leasing, Psal. 5.6. He that speaketh lyes, shall perish, Prov. 19.9. Amongst others are reckoned all lyars, that shall have their part in the lake which burneth with fire and brimstone, which is the second death, Revel. 21.8. So Revel. 22.15. among those that shall be without, that shall have no place in the heavenly Jerusalem, is reckoned whosoever loveth, and maketh a lie.
Thou shalt destroy them, that speak leasing, Psalm 5.6. He that speaks lies, shall perish, Curae 19.9. among Others Are reckoned all liars, that shall have their part in the lake which burns with fire and brimstone, which is the second death, Revel. 21.8. So Revel. 22.15. among those that shall be without, that shall have no place in the heavenly Jerusalem, is reckoned whosoever loves, and makes a lie.
For God is NONLATINALPHABET, one that cannot lie, Tit. 1.2. He is NONLATINALPHABET the God of truth, Isai. 65.15. Amongst those things, that are an abomination unto God, is reckoned a lying tongue, Prov. 6.16, 17. So Prov. 12.22. Lyings lipps are an abomination to the Lord.
For God is, one that cannot lie, Tit. 1.2. He is the God of truth, Isaiah 65.15. among those things, that Are an abomination unto God, is reckoned a lying tongue, Curae 6.16, 17. So Curae 12.22. Lyings lips Are an abomination to the Lord.
The Apostle having shewed, that such as have truely learned Christ, have learned this, that they must put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
The Apostle having showed, that such as have truly learned christ, have learned this, that they must put off Concerning the former Conversation the old man, which is corrupt according to the deceitful Lustiest;
from thence he inferres this exhorta••on, Wherefore putting away lying, speake the truth every man with his neighbour, Ephes. 4.20, — 25. So Col. 3.9. Lie not one to another, (saith he;
from thence he infers this exhorta••on, Wherefore putting away lying, speak the truth every man with his neighbour, Ephesians 4.20, — 25. So Col. 3.9. Lie not one to Another, (Says he;
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but a wise man keepeth it in till afterwards, till occasion require him to speak, Prov. 29.11. A wise mans heart discerneth both time, and judgment, both when, and how to speake, Eccles. 8.5.
but a wise man Keepeth it in till afterwards, till occasion require him to speak, Curae 29.11. A wise men heart discerneth both time, and judgement, both when, and how to speak, Eccles. 8.5.
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Abraham might be too blame in saying of Sarah his wife, She is my sister, Gen. 20.2. In this he might shew his weakness of faith, and might expose his wives chastity to danger;
Abraham might be too blame in saying of Sarah his wife, She is my sister, Gen. 20.2. In this he might show his weakness of faith, and might expose his wives chastity to danger;
And Herod is called a foxe, Luke 13.32. So hyperbolic•l speeches, as that Deut. 9.1. Cities great, and fenced up to heaven. And that John 21.25. There are also many other things 〈 ◊ 〉 Jesus ••d, which if the• should be written every one, I suppose 〈 ◊ 〉 even the world it selfe could not containe the book•• that should be written:
And Herod is called a fox, Lycia 13.32. So hyperbolic•l Speeches, as that Deuteronomy 9.1. Cities great, and fenced up to heaven. And that John 21.25. There Are also many other things 〈 ◊ 〉 jesus ••d, which if the• should be written every one, I suppose 〈 ◊ 〉 even the world it self could not contain the book•• that should be written:
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Ironical speeches (wherein one thing is uttered, and another thing quite contrary is intended) of all figurative expressions may most seeme to be lyes.
Ironical Speeches (wherein one thing is uttered, and Another thing quite contrary is intended) of all figurative expressions may most seem to be lies.
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Such was th•• of Micaiah to Ahab concerning his expedition against Ramoth-Gilead, Goe and prosper; for the Lord shall deliver it into the hand of the king, 1 Kin. 22.15. The Prophet meant, that Ahab should not go up;
Such was th•• of Micaiah to Ahab Concerning his expedition against Ramoth-Gilead, Go and prosper; for the Lord shall deliver it into the hand of the King, 1 Kin. 22.15. The Prophet meant, that Ahab should not go up;
and therefore he said unto him (vers. 16.) How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord? But such speeches are no lies,
and Therefore he said unto him (vers. 16.) How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord? But such Speeches Are no lies,
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The most usual and received division of lies, is that of the Schoolmen, who distinguish a lie into pernicious, sportful, and officious. First there is a pernitious lie,
The most usual and received division of lies, is that of the Schoolmen, who distinguish a lie into pernicious, sportful, and officious. First there is a pernicious lie,
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Such a liar was Gehazi, who ••n after Naaman the Syrian, and by forging a lie got great gifts of him, 2 Kin. 5.22, 23. This kinde of lying is most rise and common among people in buying, selling and bargaining.
Such a liar was Gehazi, who ••n After Naaman the Syrian, and by forging a lie god great Gifts of him, 2 Kin. 5.22, 23. This kind of lying is most rise and Common among people in buying, selling and bargaining.
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What faire, market, shop, house, or place almost can one come into, but this kinde of lying is to be found in it? In respect of this one kinde of lying we may take up the words of Salomon, and say, Who can finde a faithful man? Prov. 20.6.
What fair, market, shop, house, or place almost can one come into, but this kind of lying is to be found in it? In respect of this one kind of lying we may take up the words of Solomon, and say, Who can find a faithful man? Curae 20.6.
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The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seeke death, Prov. 21.6. It is a thing very frequent, tossed to and fro; but it is a vanity, and they that use it, doe but seeke death and destruction by it. 2. The false witness-bearing lyar.
The getting of treasures by a lying tongue, is a vanity tossed to and from of them that seek death, Curae 21.6. It is a thing very frequent, tossed to and from; but it is a vanity, and they that use it, do but seek death and destruction by it. 2. The false Witnessbearing liar.
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Therefore the very letter of the commandment runnes thus, Thou shalt not beare false witness against thy neighbour, Exod. 20.16. So Exod. 23.1. Put not thine hand (joyne not) with the wicked to be an unrighteous witness. No, take heede of it;
Therefore the very Letter of the Commandment runs thus, Thou shalt not bear false witness against thy neighbour, Exod 20.16. So Exod 23.1. Put not thine hand (join not) with the wicked to be an unrighteous witness. No, take heed of it;
And so drunkards and revilers, 1 Cor. 6.10. I was the song of the drunkards, saith David, Psal 69.12. The wicked use thus to lie of the godly, railing on them, and reviling them;
And so drunkards and revilers, 1 Cor. 6.10. I was the song of the drunkards, Says David, Psalm 69.12. The wicked use thus to lie of the godly, railing on them, and reviling them;
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Thus Eliah was termed one that troubled Israel, 1 Kin. 18.17. Paul was called a pestilent fellow, and a mover of sedition, &c. Act. 24.5. Christ himself was called Beelzebub Matth. 10.25.
Thus Elijah was termed one that troubled Israel, 1 Kin. 18.17. Paul was called a pestilent fellow, and a mover of sedition, etc. Act. 24.5. christ himself was called Beelzebub Matthew 10.25.
Thus dealt Shimei with David, when he saw him flie for fear of Absalon, then he reviled him most bitterly, saying, Come out, come out thou bloody man, and thou man of Belial;
Thus dealt Shimei with David, when he saw him fly for Fear of Absalom, then he reviled him most bitterly, saying, Come out, come out thou bloody man, and thou man of Belial;
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But let all such liars as these, all railing and reviling liars, know, that railers and revilers (that are and continue such) shall not inherit the kingdome of God, 1 Cor. 6.10. 4. The tale-bearing, whispering and backbiting lyar.
But let all such liars as these, all railing and reviling liars, know, that railers and revilers (that Are and continue such) shall not inherit the Kingdom of God, 1 Cor. 6.10. 4. The talebearing, whispering and backbiting liar.
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and pretending all friendship that may be one towards the other, then will they lie, and plot how to destroy the other, Dan. 11.27. Take ye heed every one of his neighbour, and trust ye not in any brother:
and pretending all friendship that may be one towards the other, then will they lie, and plot how to destroy the other, Dan. 11.27. Take you heed every one of his neighbour, and trust you not in any brother:
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for every brother will utterly supplant, and every neighbour will walke with slanders, Jer 4.9. The words of his mouth were smoother then butter, but warr was in his heart;
for every brother will utterly supplant, and every neighbour will walk with slanders, Jer 4.9. The words of his Mouth were smoother then butter, but war was in his heart;
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and a great desire to be resolved by him, when as indeed, they were spies, and sought to take hold on his words, that th•y might deliver him to the power and authority of the governour.
and a great desire to be resolved by him, when as indeed, they were spies, and sought to take hold on his words, that th•y might deliver him to the power and Authority of the governor.
But beware of men, &c. Mar. 10.16, 17. A Jewish Rabbin commenting upon that place of Scripture, where it is said of Josephs brethren, that they hated him, and could not speak peaceably unto him, saith that this is recorded to their praise, that when they hated Joseph, they did not flatter and dissemble, making a shew of love with their mouths,
But beware of men, etc. Mar. 10.16, 17. A Jewish Rabbin commenting upon that place of Scripture, where it is said of Josephs brothers, that they hated him, and could not speak peaceably unto him, Says that this is recorded to their praise, that when they hated Joseph, they did not flatter and dissemble, making a show of love with their mouths,
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We took sweet counsel together, and walked into the house of God in company, Psal. 55.12, 13, 14. This perfidiousness of men David also complaines of Psal. 5.9. There is no faithfulness in their mouth, their inward part is very wickedness their throat is an open sepulchre, they flatter with their tongue.
We took sweet counsel together, and walked into the house of God in company, Psalm 55.12, 13, 14. This perfidiousness of men David also complains of Psalm 5.9. There is no faithfulness in their Mouth, their inward part is very wickedness their throat is an open Sepulchre, they flatter with their tongue.
What shall be given unto thee, and what shall be done unto thee, thou false tongue? Sharpe arrowes of the mighty, with coales of juniper that is, piercing plagues he•e,
What shall be given unto thee, and what shall be done unto thee, thou false tongue? Sharp arrows of the mighty, with coals of juniper that is, piercing plagues he•e,
Burning lips (saith Salomon ) that is, lips that seeme to be inflamed iwith love and good affection towards one) and a wicked heart, are like a potsheard covered with silver drosse.
Burning lips (Says Solomon) that is, lips that seem to be inflamed iwith love and good affection towards one) and a wicked heart, Are like a potsherd covered with silver dross.
And having thus shewed the vileness of the sin, he goes on to shew the greatness of the punishment, saying, Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.
And having thus showed the vileness of the since, he Goes on to show the greatness of the punishment, saying, Whose hatred is covered by deceit, his wickedness shall be showed before the Whole congregation.
and of all pernitious liars, fawning and flattering liars are the most pernitious, so of all fawning and flattering liars, false and lying prophets are the most dangerous:
and of all pernicious liars, fawning and flattering liars Are the most pernicious, so of all fawning and flattering liars, false and lying Prophets Are the most dangerous:
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Such prophets as cry peace, and there is no peace, Ezek. 13.10. Such as lull people asleepe in their sinnes, and sow pillowes to their arme-holes, Ezek. 13.18. People love to have it so, but what will they doe in the end thereof? Jer. 5.31.
Such Prophets as cry peace, and there is no peace, Ezekiel 13.10. Such as lull people asleep in their Sins, and sow pillows to their armholes, Ezekiel 13.18. People love to have it so, but what will they do in the end thereof? Jer. 5.31.
But Ioseph did not this for sport, but with a serious intent, to try his brethren how they stood affected towards Benjamin, and what care they had of their father, who (he knew) loved Benjamin most dearly, to see if they did not therefore envy and hate Benjamin, as for the same cause they had envied and hated Ioseph himselfe:
But Ioseph did not this for sport, but with a serious intent, to try his brothers how they stood affected towards Benjamin, and what care they had of their father, who (he knew) loved Benjamin most dearly, to see if they did not Therefore envy and hate Benjamin, as for the same cause they had envied and hated Ioseph himself:
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For, if for every idle word that men shall speake, they must give an account in the day of judgment, Mat. 12.36. then surely much more for every false and lying word.
For, if for every idle word that men shall speak, they must give an account in the day of judgement, Mathew 12.36. then surely much more for every false and lying word.
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Will ye speake wickedly for God, and talke deceitfully for him? said Iob to his friends, Iob 13.7. We must not doe evil that good may come, Rom. 3.8. Good ends must be attained unto by good means, and good causes must be handled in a good manner.
Will you speak wickedly for God, and talk deceitfully for him? said Job to his Friends, Job 13.7. We must not do evil that good may come, Rom. 3.8. Good ends must be attained unto by good means, and good Causes must be handled in a good manner.
Some may object, that David for his own safety told a lie to Abimelech, when b•ing fled for fear of Saul, and Abimelech marvelling to see him come in that manner without attendants, he told him, that Saul had sent about some urgent occasion in such hast, that he had not time to accommodate himselfe as otherwise he should have done, 1 Sam. 21. And that the Midwives lied unto Pharaoh, when he being wroth with them for saving the children of the Hebrewes, whom he commanded them to destroy, they said that the Hebrew woman were not like those of Egypt,
some may Object, that David for his own safety told a lie to Abimelech, when b•ing fled for Fear of Saul, and Abimelech marvelling to see him come in that manner without attendants, he told him, that Saul had sent about Some urgent occasion in such haste, that he had not time to accommodate himself as otherwise he should have done, 1 Sam. 21. And that the Midwives lied unto Pharaoh, when he being wroth with them for Saving the children of the Hebrews, whom he commanded them to destroy, they said that the Hebrew woman were not like those of Egypt,
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Be ye followers of me, saith the Apostle, not absolutely without exception, but as I am of Christ, 1 Cor. 11.1. Only Christ is to be propounded as exemplary in all things, (I meane things that concerne us to practize) because he did no sin, 1 Pet. 2.22.
Be you followers of me, Says the Apostle, not absolutely without exception, but as I am of christ, 1 Cor. 11.1. Only christ is to be propounded as exemplary in all things, (I mean things that concern us to practice) Because he did no since, 1 Pet. 2.22.
So God blessed the midwives for that they feared him more then man, and would not obey the king in destroying the infants, Exod. 1.17, 20. Rahab also is commended for her faith, in that she received the spies,
So God blessed the midwives for that they feared him more then man, and would not obey the King in destroying the Infants, Exod 1.17, 20. Rahab also is commended for her faith, in that she received the spies,
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or other the like examples, we should make bold to lye, as they did, that which was but a sin of infirmity in them, would be a sin of presumption in us,
or other the like Examples, we should make bold to lie, as they did, that which was but a since of infirmity in them, would be a since of presumption in us,
Why? what would you have us to doe, when we are in distresse, or danger? Should we suffer our selves to be over whelmed with it? Should wee not free our selves from it, if we may? I answer:
Why? what would you have us to do, when we Are in distress, or danger? Should we suffer our selves to be over whelmed with it? Should we not free our selves from it, if we may? I answer:
This wisdome descendeth not from above, but is earthly, sensual and devilish, Jam. 3.14, 15. Our Saviour also bids, Be wise as serpents, but so withal he adds, and innocent as doves, Matth. 10.16.
This Wisdom Descendeth not from above, but is earthly, sensual and devilish, Jam. 3.14, 15. Our Saviour also bids, Be wise as Serpents, but so withal he adds, and innocent as Dove, Matthew 10.16.
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But by this device Peter might well and truely have denied Christ, saying and swearing that he knew him not, to wit, to be such an one as they tooke him to be,
But by this device Peter might well and truly have denied christ, saying and swearing that he knew him not, to wit, to be such an one as they took him to be,
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And Christ is the truth, John. 14.6. He is the Amen, the faithful and true witness, Revel. 3.14. There was no guile in his mouth, 1 Pet. 2, 22, The Holy Ghost also is the spirit of truth, John 15.26. and 16.13.
And christ is the truth, John. 14.6. He is the Amen, the faithful and true witness, Revel. 3.14. There was no guile in his Mouth, 1 Pet. 2, 22, The Holy Ghost also is the Spirit of truth, John 15.26. and 16.13.
and one dashed out the others braines. This is more then the Scripture records; but so much it shewes, that their confederacie and aspiration was soon broken;
and one dashed out the Others brains. This is more then the Scripture records; but so much it shows, that their confederacy and aspiration was soon broken;
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Augustine saith truely, Diversity of tongues doth alienate and estrange one man from another, so that a man had rather be with his dog then with one of a strange and unknown language.
Augustine Says truly, Diversity of tongues does alienate and estrange one man from Another, so that a man had rather be with his dog then with one of a strange and unknown language.
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unto their assembly, mine honour, be not thou united, Gen. 49.6. I have not sate with vaine persons, (saith David) neither will I goe in with dissemblers, Psal. 26.4. Deliver my soule, O Lord (saith he) from lying lips, and from a deceitful tongue, Psal. 120.2.
unto their assembly, mine honour, be not thou united, Gen. 49.6. I have not sat with vain Persons, (Says David) neither will I go in with dissemblers, Psalm 26.4. Deliver my soul, Oh Lord (Says he) from lying lips, and from a deceitful tongue, Psalm 120.2.
And presently after he cryes out, Woe is me that I sojourne in Meshec, that I dwell in the tents of Kedar, vers. 5. O that I had in the wilderness (saith Jeremie) a lodging place of wayfaring men, that I might leave my people, and go from them:
And presently After he cries out, Woe is me that I sojourn in Meshech, that I dwell in the tents of Kedar, vers. 5. Oh that I had in the Wilderness (Says Jeremiah) a lodging place of wayfaring men, that I might leave my people, and go from them:
they have taught their tongues to speake lies, and weary themselves to commit iniquity, Jer. 9.2, — 5. Better it were to live in the wilderness then with such as these;
they have taught their tongues to speak lies, and weary themselves to commit iniquity, Jer. 9.2, — 5. Better it were to live in the Wilderness then with such as these;
Though a man may gaine by lying for a while, yet usually it comes to passe that ere long a liar is discovered, his dissembling and false dealing is made manifest,
Though a man may gain by lying for a while, yet usually it comes to pass that ere long a liar is discovered, his dissembling and false dealing is made manifest,
As, 1. To denie that good to be in one, which is in him. 2. To extenuate the good which is in one, to make it lesse then it is. 3. To deprave that good which is in one,
As, 1. To deny that good to be in one, which is in him. 2. To extenuate the good which is in one, to make it less then it is. 3. To deprave that good which is in one,
as to say that he doth good with an evil intent, for an evil end. 4. To charge one with that evil, which he is not guiltie of. 5. To aggravate the evil which one is guilty of,
as to say that he does good with an evil intent, for an evil end. 4. To charge one with that evil, which he is not guilty of. 5. To aggravate the evil which one is guilty of,
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That precept, Thou shalt not beare false witness against thy neighbour, as it expressely forbids to witness that which is false of another, whether present or absent;
That precept, Thou shalt not bear false witness against thy neighbour, as it expressly forbids to witness that which is false of Another, whither present or absent;
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And they of the house of Chloe informed Paul of the faults that were among the Corinthians, 1 Cor. 1.11. They were not guilty of backbiting, because they spake to such as might re•orme those of whom they spake.
And they of the house of Chloe informed Paul of the Faults that were among the Corinthians, 1 Cor. 1.11. They were not guilty of backbiting, Because they spoke to such as might re•orme those of whom they spoke.
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3. One may speake evil of another behinde his backe to that end, that he to whom he speakes, may beware of him of whom he speakes, that he may be circumvented, or infected by him;
3. One may speak evil of Another behind his back to that end, that he to whom he speaks, may beware of him of whom he speaks, that he may be circumvented, or infected by him;
Beloved, follow not that which is evil, but that wich is good, 3 John 9.10, 11. But if there be no such just occasion to speake, he that speakes evil of another behinde his backe, is guilty of the sin of backbiting.
beloved, follow not that which is evil, but that which is good, 3 John 9.10, 11. But if there be no such just occasion to speak, he that speaks evil of Another behind his back, is guilty of the since of backbiting.
so where there is no tale-bearer, the strife ceaseth, Prov. 26, 20. Aquinas makes whispering (or tale-bearing) another kinde of sin distinct from backbiting;
so where there is no talebearer, the strife ceases, Curae 26, 20. Aquinas makes whispering (or talebearing) Another kind of since distinct from backbiting;
Thou fittest and speakest against thy brother, saith God to the wicked, taxing him for this as one part of his wickedness, Psal. 50.20. Paul bids put Christians in minde to speake evil of no man, Tit. 3.1, 2. Speake not evil one of another, brethren, saith James, Jam. 4.11. 2. More especially, the Scripture forbids and condemns speaking evil of others behinde their backs, which properly is backbiting.
Thou Fittest and Speakest against thy brother, Says God to the wicked, taxing him for this as one part of his wickedness, Psalm 50.20. Paul bids put Christians in mind to speak evil of no man, Tit. 3.1, 2. Speak not evil one of Another, brothers, Says James, Jam. 4.11. 2. More especially, the Scripture forbids and condemns speaking evil of Others behind their backs, which properly is backbiting.
Thou shalt not goe up and down as a tale-bearer among the people, Levit. 19 16. Cursed be he that smiteth his neighbour secretly, Deut. 27.24. This is spoken of an evil tongue, saith R Salomon upon the place;
Thou shalt not go up and down as a talebearer among the people, Levit. 19 16. Cursed be he that smites his neighbour secretly, Deuteronomy 27.24. This is spoken of an evil tongue, Says R Solomon upon the place;
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saith thus unto her, In thee are men that carry tales to shed blood, vers. 9. The Apostle speaking of the grosse sinnes of the Gentiles, saith that they were whisperers and backbiters, Rom. 1.29, 30. And he reckoneth backbiting and whisperings among other sins, which the Corinthians were guilty of,
Says thus unto her, In thee Are men that carry tales to shed blood, vers. 9. The Apostle speaking of the gross Sins of the Gentiles, Says that they were whisperers and backbiters, Rom. 1.29, 30. And he Reckoneth backbiting and whisperings among other Sins, which the Corinthians were guilty of,
For (as Salomon observes) Love covereth all sins, Prov. 10.12. Where there is love and charity, there will be a covering and concealing of mens sinnes as much as may be.
For (as Solomon observes) Love Covereth all Sins, Curae 10.12. Where there is love and charity, there will be a covering and concealing of men's Sins as much as may be.
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Now where charity is wanting, there salvation is not to be expected, 1 Cor. 13.1, &c. 1 John 3.14, 15. This then makes for the conviction and terrour of all such as make no conscience of this sin of backbiting.
Now where charity is wanting, there salvation is not to be expected, 1 Cor. 13.1, etc. 1 John 3.14, 15. This then makes for the conviction and terror of all such as make no conscience of this since of backbiting.
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But with many it is so rife, that at their tables, by their fires, and in all their meetings scarce any thing is so usual with them as to talke o• those that are absent,
But with many it is so rife, that At their tables, by their fires, and in all their meetings scarce any thing is so usual with them as to talk o• those that Are absent,
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And that which they practize is forbidden there in the very next verse before, as was also before cited, Thou shalt not goe up and downe as a tale-bearer among thy people.
And that which they practice is forbidden there in the very next verse before, as was also before cited, Thou shalt not go up and down as a talebearer among thy people.
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Thus some understand that of Salomon, The words of a tale bearer are as wounds, and they goe down into the innermost parts of the belly, Prov. 18.8. and 26.22.
Thus Some understand that of Solomon, The words of a tale bearer Are as wounds, and they go down into the innermost parts of the belly, Curae 18.8. and 26.22.
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As if the meaning were, The words of a tale-bearer are like the words of men that are wounded, they are uttered in a lamentable and doleful manner, they pretend much love towards him, of whom they speake, that so they may make the infamy sticke more close unto him.
As if the meaning were, The words of a talebearer Are like the words of men that Are wounded, they Are uttered in a lamentable and doleful manner, they pretend much love towards him, of whom they speak, that so they may make the infamy stick more close unto him.
And to such backbiters as these agree the words of the Text directly, as they are rendred by the Greeke interpreters, whom the vulgar Latine translatour doth follow;
And to such backbiters as these agree the words of the Text directly, as they Are rendered by the Greek Interpreters, whom the Vulgar Latin translator does follow;
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for thus they reade the words, Who hath not used deceit with his tongue. Some will thinke to excuse themselves, saying, that they speak no more then is true.
for thus they read the words, Who hath not used deceit with his tongue. some will think to excuse themselves, saying, that they speak no more then is true.
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But 1. Though the words of a backbiter simply considered be true, yet usually they are false in respect of that intent, which he hath in speaking them, to wit, that a man may seem worse then indeed he is.
But 1. Though the words of a backbiter simply considered be true, yet usually they Are false in respect of that intent, which he hath in speaking them, to wit, that a man may seem Worse then indeed he is.
Doeg said but what was true concerning David and Abimelech, 1 Sam. 22. compared with 21. Yet because his intent was to make Saul beleeve that they did conspire against him,
Doeg said but what was true Concerning David and Abimelech, 1 Sam. 22. compared with 21. Yet Because his intent was to make Saul believe that they did conspire against him,
Hence some suppose that a false witness (of which kinde one of the worst is a backbiter) is compared to three destroying instruments, a maule, and a sword,
Hence Some suppose that a false witness (of which kind one of the worst is a backbiter) is compared to three destroying Instruments, a maul, and a sword,
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Again, this sin of backbiting makes a man especially to resemble the divel, whose special property it is to backbite and slander, whence he hath his name both in Greeke and Syriake.
Again, this since of backbiting makes a man especially to resemble the Devil, whose special property it is to backbite and slander, whence he hath his name both in Greek and Syriac.
so that his words are the more apt to be beleeved; they goe down into the innermost parts of the belly, Proverb. 18.8. and 26.22. Againe 2. a backbiter is worse then a thiefe. For,
so that his words Are the more apt to be believed; they go down into the innermost parts of the belly, Proverb. 18.8. and 26.22. Again 2. a backbiter is Worse then a thief. For,
A good name is rather to be chosen then great riches, Prov. 22.1. A good name is better then pretious ointment, Eccles. 7.1. A. backbiter also takes away a mans friend, the losse of whom may be worse unto him then the losse of goods.
A good name is rather to be chosen then great riches, Curae 22.1. A good name is better then precious ointment, Eccles. 7.1. A. backbiter also Takes away a men friend, the loss of whom may be Worse unto him then the loss of goods.
Though the backbiter should never so much acknowledge, the wrong that he hath done; yet all that have heard of his defamation, will not, perhaps, hear of his recantation;
Though the backbiter should never so much acknowledge, the wrong that he hath done; yet all that have herd of his defamation, will not, perhaps, hear of his recantation;
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Therefore as concer••ng malitiousness be ye children, 1 Cor. 14.20. Lay aside all malice, that so ye may lay aside all evill speakings, 1 Pet. 2.1. 2. Envie.
Therefore as concer••ng Maliciousness be you children, 1 Cor. 14.20. Lay aside all malice, that so you may lay aside all evil speakings, 1 Pet. 2.1. 2. Envy.
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Consider that in the parable, Is it not lawful for me to doe what I will with mine own? Is thine ye evill because mine is good? Matth. 20.15. Imitate Moses, who when some prophecied in the campe, and Joshua his servant thinking that it would obscure his glory, said, My Lord Moses, forbid them;
Consider that in the parable, Is it not lawful for me to do what I will with mine own? Is thine you evil Because mine is good? Matthew 20.15. Imitate Moses, who when Some prophesied in the camp, and joshua his servant thinking that it would Obscure his glory, said, My Lord Moses, forbid them;
Because men thinke highly of themselves, and would be eminent above others, therefore they backbite others, detract from them, and speake evill of them.
Because men think highly of themselves, and would be eminent above Others, Therefore they backbite Others, detract from them, and speak evil of them.
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I fast twice in the week, I give tithes of all that I possesse, Luke 18.11, 12. So Diotrephes, because he loved to have the preeminence, there•ore with malitious words he would prate against others,
I fast twice in the Week, I give Tithes of all that I possess, Lycia 18.11, 12. So Diotrephes, Because he loved to have the preeminence, there•ore with malicious words he would prate against Others,
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though they were much better then himself, 3 John 9.10. Let us not therefore be desirous of vaine glory, Gal. 5.26. Let nothing be done through strife or vaine glory, but in lowliness of minde let each one esteeme another better then himself.
though they were much better then himself, 3 John 9.10. Let us not Therefore be desirous of vain glory, Gal. 5.26. Let nothing be done through strife or vain glory, but in lowliness of mind let each one esteem Another better then himself.
For we our selves were somtimes foolish, disobedient, deceived, serving divers lusts and pleasures, Tit. 3.2, 3. Whatsoever good we have in us, we have it not from our selves,
For we our selves were sometimes foolish, disobedient, deceived, serving diverse Lustiest and pleasures, Tit. 3.2, 3. Whatsoever good we have in us, we have it not from our selves,
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Behold (saith David unto him) thine are all that partained to Mephibosheth, 2 Sam. 16.4. This was it that Ziba looked for, and which made him play the backbiter so as he did.
Behold (Says David unto him) thine Are all that partained to Mephibosheth, 2 Sam. 16.4. This was it that Ziba looked for, and which made him play the backbiter so as he did.
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The Hebrew word for a tale-bearer (NONLATINALPHABET rachil ) comes of (NONLATINALPHABET rochel ) a word that signifies a pedling merchant, one that goes about with wares to sell, He buyes of one, and sels to another;
The Hebrew word for a talebearer (Rachel) comes of (Rochel) a word that signifies a peddling merchant, one that Goes about with wares to fell, He buys of one, and sells to Another;
(saith Aben Ezra) and so a tale bearer heares of one, and reveales to another. But this is to be added, that as the Pedler doth it for gaine, so usually doth the tale-bearer;
(Says Ben Ezra) and so a tale bearer hears of one, and reveals to Another. But this is to be added, that as the Pedlar does it for gain, so usually does the talebearer;
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The Chaldee phrase for to backbite, is word for word, to eate accusations, (NONLATINALPHABET, though, I know some give another reason of the phrase) For (as R. Salomon conceives) they to whom tales were brought, used to feed those that brought them.
The Chaldee phrase for to backbite, is word for word, to eat accusations, (, though, I know Some give Another reason of the phrase) For (as R. Solomon conceives) they to whom tales were brought, used to feed those that brought them.
and therefore refraine from it, and have nothing to doe with it, Take heede and beware of covetousness, Luke 12 15. Pray with David, Incline mine heart (O Lord) unto thy testimonies,
and Therefore refrain from it, and have nothing to do with it, Take heed and beware of covetousness, Lycia 12 15. prey with David, Incline mine heart (Oh Lord) unto thy testimonies,
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and not only idle, but tattlers also, and busie bodies, speaking things they ought not, 1 Tim. 5.13. Such as are busie-bodies, will be tattlers also, and will speake things they ought not.
and not only idle, but tattlers also, and busy bodies, speaking things they ought not, 1 Tim. 5.13. Such as Are busybodies, will be tattlers also, and will speak things they ought not.
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When Peter was too forward this way, saying, Master, what shall this man doe? Christ sharply reprooved him for it, saying, If I will that he tarry till I come, what is that to thee? follow thou me, John 21.21, 22. As if he should say, Minde what thou hast to doe,
When Peter was too forward this Way, saying, Master, what shall this man do? christ sharply reproved him for it, saying, If I will that he tarry till I come, what is that to thee? follow thou me, John 21.21, 22. As if he should say, Mind what thou hast to do,
And Peter rankes busie-bodies in other mens matters, with murderers, theeves and evil-doers, 1 Pet 4 15. It was a worthie answer which Plato is reported to have given to Dionysius, when Dionysius telling him he feared, that when he came into the Academy among his companions, he would speake evil of him, he answered, God forbid that there should be such scarcity of matter to talke of in the Academy, that they should talke of thee.
And Peter ranks busybodies in other men's matters, with murderers, thieves and evildoers, 1 Pet 4 15. It was a worthy answer which Plato is reported to have given to Dionysius, when Dionysius telling him he feared, that when he Come into the Academy among his Sodales, he would speak evil of him, he answered, God forbid that there should be such scarcity of matter to talk of in the Academy, that they should talk of thee.
And excellent is that advice of Plutarh, Turne thy curiosity and busie-medling humour inward, &c. Thou hast matter enough at home to busie thy self about.
And excellent is that Advice of Plutarh, Turn thy curiosity and busie-medling humour inward, etc. Thou hast matter enough At home to busy thy self about.
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Examine thy self (as the heathen man also could admonish and say, Where have I been? what have I done? what have I omitted, that I ought to have done? This was Davids course, I thought on my wayes, saith he, Psal. 119 59. And this is the Apostles precept;
Examine thy self (as the heathen man also could admonish and say, Where have I been? what have I done? what have I omitted, that I ought to have done? This was Davids course, I Thought on my ways, Says he, Psalm 119 59. And this is the Apostles precept;
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Examine your selves; proove your own selves, 2 Cor. 13.5. 6. Idleness. As curiosity doth occasion backbiting, so idleness doth occasion curiosity, and so consequently backbiting.
Examine your selves; prove your own selves, 2 Cor. 13.5. 6. Idleness. As curiosity does occasion backbiting, so idleness does occasion curiosity, and so consequently backbiting.
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and busie-bodies, speaking things they ought not, 1 Tim. 5.13, They that can finde nothing to doe of their own, will be busying themselves about other mens matters.
and busybodies, speaking things they ought not, 1 Tim. 5.13, They that can find nothing to do of their own, will be busying themselves about other men's matters.
Conferre together about things which concerne you, as the two disci•les did, that were going to Emaus, Luke 24. If thou hast a familie, spend such times,
Confer together about things which concern you, as the two disci•les did, that were going to Emaus, Lycia 24. If thou hast a family, spend such times,
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Especially not of such, as to whom we owe especial respect and reverence, as subjects to their rulers, people to their Ministers, servants to their masters, children to their parents, and wives to their husbands.
Especially not of such, as to whom we owe especial respect and Reverence, as subject's to their Rulers, people to their Ministers, Servants to their Masters, children to their Parents, and wives to their Husbands.
report, said they, and we will report, Jer. 20.10. The Apostle bids, Against an Elder (that is, a Minister) receive not an accusation, but before two or three witnesses, 1 Tim. 5.19. An accusation against a Minister is not so much as to be received, none is to be permitted to accuse him, except he first bring two or three witnesses, that will be ready to make good the accusation.
report, said they, and we will report, Jer. 20.10. The Apostle bids, Against an Elder (that is, a Minister) receive not an accusation, but before two or three Witnesses, 1 Tim. 5.19. an accusation against a Minister is not so much as to be received, none is to be permitted to accuse him, except he First bring two or three Witnesses, that will be ready to make good the accusation.
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An odious thing also it is for servants to slander and backbite their Masters, as Ziba did Mephibosheth, 2 Sam. 16 3. My servant (said Mephibosheth to David) deceived me. And he hath slandered thy servant unto my lord the king, 2 Sam. 19.26, 27. Servants ought to shew all good fidelity to their Masters, Tit. 2.10.
an odious thing also it is for Servants to slander and backbite their Masters, as Ziba did Mephibosheth, 2 Sam. 16 3. My servant (said Mephibosheth to David) deceived me. And he hath slandered thy servant unto my lord the King, 2 Sam. 19.26, 27. Servants ought to show all good Fidis to their Masters, Tit. 2.10.
if wives slander and backbite their husbands. Let the wife see that she reverence her husband, Ephes. 5.3. A Roman Matron is highly commended by Historians and others, for her care to conceale and cover her husbands infirmity;
if wives slander and backbite their Husbands. Let the wife see that she Reverence her husband, Ephesians 5.3. A Roman Matron is highly commended by Historians and Others, for her care to conceal and cover her Husbands infirmity;
he having a stinking breath, she was so far from divulging it, that when some spake to her of it, she answered, that truely she thought that all other mens breath did smell in like manner as his did.
he having a stinking breath, she was so Far from divulging it, that when Some spoke to her of it, she answered, that truly she Thought that all other men's breath did smell in like manner as his did.
Again, as all ought to eschew backbiting, so by how much any doe the more professe piety and religion, by so much they ought to have the more care to keep themselves free from this sin. For,
Again, as all ought to eschew backbiting, so by how much any do the more profess piety and Religion, by so much they ought to have the more care to keep themselves free from this since. For,
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2. And this is one thing, which especially doth open the mouthes of profane and irreligious people, to speake evil of professours and their profession,
2. And this is one thing, which especially does open the mouths of profane and irreligious people, to speak evil of professors and their profession,
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THis is the third particular propertie of him that shall abide in Gods tabernacle, and dwell is his holy hill, he is one that doth no evil to his neighbour.
THis is the third particular property of him that shall abide in God's tabernacle, and dwell is his holy hill, he is one that does not evil to his neighbour.
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as our Saviour shewes by a parable Luke 10.29, &c. And the Apostle instead of saying, He that loveth his neighbour, hath fulfilled the law, expresseth it thus, He that loveth another, hath fulfilled the law, Rom. 13.8. By another he means the same with neighbour;
as our Saviour shows by a parable Lycia 10.29, etc. And the Apostle instead of saying, He that loves his neighbour, hath fulfilled the law, Expresses it thus, He that loves Another, hath fulfilled the law, Rom. 13.8. By Another he means the same with neighbour;
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for vers. 9. he saith that this, Thou shalt not commit adultery, Thou shalt not kill, &c. is briefly comprehended in this saying, Thou shalt love thy neighbour as thy selfe.
for vers. 9. he Says that this, Thou shalt not commit adultery, Thou shalt not kill, etc. is briefly comprehended in this saying, Thou shalt love thy neighbour as thy self.
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The Prophet Esay speaking of the times of the Gospel, and of the kingdome of Christ, his kingdome of grace here, sheweth what disposition the true people of Chirst shall be of;
The Prophet Isaiah speaking of the times of the Gospel, and of the Kingdom of christ, his Kingdom of grace Here, shows what disposition the true people of Christ shall be of;
for the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isai. 11.6, 7, 8, 9. Such as before had been like which leopards, lions, beares, aspes and cockatrices, most cruel and devouring, most hurtful and destructive, shall become most tame and mild, most gentle and peaceable;
for the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isaiah 11.6, 7, 8, 9. Such as before had been like which leopards, Lions, bears, asps and cockatrices, most cruel and devouring, most hurtful and destructive, shall become most tame and mild, most gentle and peaceable;
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they shall not hurt nor destroy in all mine holy mountaine, saith the Lord, Isai. 65.25. The elect, and such as shall be saved, are called sheepe, John 10.27. and they are compared unto sheepe, Matth. 25.33. which intimates that they are meeke and quiet, innocent and harmeless:
they shall not hurt nor destroy in all mine holy mountain, Says the Lord, Isaiah 65.25. The elect, and such as shall be saved, Are called sheep, John 10.27. and they Are compared unto sheep, Matthew 25.33. which intimates that they Are meek and quiet, innocent and harmless:
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and haling men and women, committed them to prison, Act. 8.3. He breathed out threatnings and slaugher against the disciples of the Lord, &c. Act. 9.1.
and haling men and women, committed them to prison, Act. 8.3. He breathed out threatenings and slaughter against the Disciples of the Lord, etc. Act. 9.1.
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Memorable to this purpose is that speech of his to king Agrippa, when Agrippa told him, that he did almost perswade him to be a Christian, I would to God •said Paul unto him) that not only thou, but also all that heare me this day, were both almost,
Memorable to this purpose is that speech of his to King Agrippa, when Agrippa told him, that he did almost persuade him to be a Christian, I would to God •said Paul unto him) that not only thou, but also all that hear me this day, were both almost,
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Oppresse not the widdow, nor the fatherless, the stranger, nor the poore; and let none of you imagine evil against his brother in his heart, Zach. 7.10. Be harmeless as doves, Matth. 10.16. That ye may be blameless and harmeless, Phil. 2.15. The word used in the two last places, which is translated harmeless, imports as much as without hornes; it is a metaphor borrowed from horned beasts, which push and hurt with their hornes.
Oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in his heart, Zach 7.10. Be harmless as Dove, Matthew 10.16. That you may be blameless and harmless, Philip 2.15. The word used in the two last places, which is translated harmless, imports as much as without horns; it is a metaphor borrowed from horned beasts, which push and hurt with their horns.
Many buls have compassed me, (saith David) strong buls of Bashan have beset me round, Psal. 22.12. I lift up mine eyes (saith Zacharie) and saw, and behold foure hornes:
Many Bulls have compassed me, (Says David) strong Bulls of Bashan have beset me round, Psalm 22.12. I lift up mine eyes (Says Zacharias) and saw, and behold foure horns:
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Now they that indeed love their neighbour, will be careful to doe him no harme. Love worketh no ill to his neighbour, Rom. 13.10. 4. All are enjoyned not only to love their neighbour, but to love him as themselves.
Now they that indeed love their neighbour, will be careful to do him no harm. Love works no ill to his neighbour, Rom. 13.10. 4. All Are enjoined not only to love their neighbour, but to love him as themselves.
Thou shalt love thy neighbour as thy self, Levit. 19.18. Matth. 19.19. That is, every one must doe to his neighbour, as he would that his neighbour should doe to him.
Thou shalt love thy neighbour as thy self, Levit. 19.18. Matthew 19.19. That is, every one must do to his neighbour, as he would that his neighbour should do to him.
and thereupon asked him if they should call for fire from heaven to consume them, alledging the example of Elias for it, he rebuked them, saying, Ye know not what manner of spirit ye are of.
and thereupon asked him if they should call for fire from heaven to consume them, alleging the Exampl of Elias for it, he rebuked them, saying, You know not what manner of Spirit you Are of.
For the Son of man is not come to destroy mens lives, but to save them, Luke 9.54, 55. On the other side, the devil was a murtherer from the beginning, John 8.44. Like a roaring lion he goes about seeking whom he may devoure, 1 Pet. 5.8. He is called Abaddon, that is, destruction, as being the author and worker of it;
For the Son of man is not come to destroy men's lives, but to save them, Lycia 9.54, 55. On the other side, the Devil was a murderer from the beginning, John 8.44. Like a roaring Lion he Goes about seeking whom he may devour, 1 Pet. 5.8. He is called Abaddon, that is, destruction, as being the author and worker of it;
But for stealing in the stricter sense, as denoting either open robbery, or secret filching, what evil many do in this kind, the prisons every where doe shew;
But for stealing in the Stricter sense, as denoting either open robbery, or secret filching, what evil many do in this kind, the prisons every where do show;
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What is all this else, but plain stealing? But whosoever doe evil to their neighbour this way, viz. by stealing, let them consider what the Prophet Zacharie denounceth,
What is all this Else, but plain stealing? But whosoever do evil to their neighbour this Way, viz. by stealing, let them Consider what the Prophet Zacharias Denounceth,
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who racke their tenants, and make them pay excessi•ely for what they hold of them: who impose upon others heavy burthens, which they are not able to beare.
who rack their tenants, and make them pay excessi•ely for what they hold of them: who impose upon Others heavy burdens, which they Are not able to bear.
But whosoever they be, whether rich or poor, that are guilty in this kinde, let them know and consider, that oppression is a sin, whereby God is especially provoked.
But whosoever they be, whither rich or poor, that Are guilty in this kind, let them know and Consider, that oppression is a since, whereby God is especially provoked.
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Therefore thus saith the Lord, Behold, against this familie do I devise an evill, from which you shall not remove your necks, neither shall ye go haughtily:
Therefore thus Says the Lord, Behold, against this family do I devise an evil, from which you shall not remove your necks, neither shall you go haughtily:
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for this time is evil, Mic. 2.1, 2, 3. So the Prophet Zephanie, Wo to her that is filthy and polluted, to the oppressing city, Zeph. 3.1. The Prophet Esay also shewes this to be the great provoking sin, for which God would lay his vineyard wast;
for this time is evil, Mic. 2.1, 2, 3. So the Prophet Zephaniah, Woe to her that is filthy and polluted, to the oppressing City, Zephaniah 3.1. The Prophet Isaiah also shows this to be the great provoking since, for which God would lay his vineyard wast;
The Prophet Habakkuk, first inveigheth against Nebucadnezzar for his oppression, and then foretelleth his doome, shewing what wrath and vengeance should come upon him for it, Who enlargeth (saith he) his desire as hell, and is as death,
The Prophet Habakkuk, First inveigheth against Nebuchadnezzar for his oppression, and then foretelleth his doom, showing what wrath and vengeance should come upon him for it, Who enlarges (Says he) his desire as hell, and is as death,
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When Abraham was to buy a place to burie in, how careful was he to give the full worth of it? If it be your minde (said he to the Hittites) that I shall bury my dead out of my sight, hear me,
When Abraham was to buy a place to bury in, how careful was he to give the full worth of it? If it be your mind (said he to the Hittites) that I shall bury my dead out of my sighed, hear me,
And some falsifie weights and measures, making the Ephah (the measure they sell with) small, and the shekel (the weight whereby they receive their money) great, and falsifying the balances by deceit, Amos 8.5.
And Some falsify weights and measures, making the Ephah (the measure they fell with) small, and the shekel (the weight whereby they receive their money) great, and falsifying the balances by deceit, Amos 8.5.
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and rather then that should happen, the Prophet Elisha miraculously made the iron to swim above the water, vers. 6. So the same Prophet having in a miraculous manner multiplied the poore widowes oil, bade her first goe and pay her debt,
and rather then that should happen, the Prophet Elisha miraculously made the iron to swim above the water, vers. 6. So the same Prophet having in a miraculous manner multiplied the poor Widows oil, bade her First go and pay her debt,
and then maintayn herself and her children with the rest, 1 Kin. 4 7. Such as have no care to repay what they borrowed, are injurious not only to those, of whom they did borrow,
and then maintain herself and her children with the rest, 1 Kin. 4 7. Such as have no care to repay what they borrowed, Are injurious not only to those, of whom they did borrow,
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when they are able to maintayn themselves, but live on the labour of others, as many young lusty beggers doe, they do not eat their own bread, they get that which they eat unjustly, they have no true right to it.
when they Are able to maintain themselves, but live on the labour of Others, as many young lusty beggars do, they do not eat their own bred, they get that which they eat unjustly, they have no true right to it.
And if he smite out his man-servants tooth, or his maid-servants tooth, he shall let him go free for his tooths sake, Exod. 21.23, 24, 25, 26, 27. Where also note, that God would not suffer the least bodily harme to be done to any,
And if he smite out his man-servants tooth, or his maidservants tooth, he shall let him go free for his tooths sake, Exod 21.23, 24, 25, 26, 27. Where also note, that God would not suffer the least bodily harm to be done to any,
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And it is recorded of some Christian women, that rather then they would suffer their bodies to be defiled by their heathenish persecutours, they cast themselves into a river, and so were drowned.
And it is recorded of Some Christian women, that rather then they would suffer their bodies to be defiled by their Heathenish persecutors, they cast themselves into a river, and so were drowned.
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He concludes that it is not lawful (to wit, regularly, without extraordinarie warrant from God for it) for any to kill themselves, either to prevent the violation of their chastity,
He concludes that it is not lawful (to wit, regularly, without extraordinary warrant from God for it) for any to kill themselves, either to prevent the violation of their chastity,
When Amnon would needs force Thamar to lie with him, Nay, my brother (said she) do not force me: for no such thing ought to be done in Israel: do not thou this folly.
When Amnon would needs force Tamar to lie with him, Nay, my brother (said she) do not force me: for no such thing ought to be done in Israel: do not thou this folly.
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and compelled them to blaspheme, Act. 26.10, 11. R. Salomon acutely observes, that a severer law is made against the Moabites and Ammonites, who drew the Israelites into sin, Num. 25. then against the Egyptians and Edomites, whereof the one drowned the male-children of the Israelites, Exod. 1. and the other came out against them with the sword, Num. 20.20. The Lord commanded Moses, saying, Vex the Midianites, and smite them.
and compelled them to Blaspheme, Act. 26.10, 11. R. Solomon acutely observes, that a severer law is made against the Moabites and Ammonites, who drew the Israelites into since, Num. 25. then against the egyptians and Edomites, whereof the one drowned the Male children of the Israelites, Exod 1. and the other Come out against them with the sword, Num. 20.20. The Lord commanded Moses, saying, Vex the midianites, and smite them.
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and in the matter of Cozbi, &c. Num. 25. vers. 17, 18. Guilty also this way ( viz. of doing evil to mens souls) are all open and notorious sinners, who infect others by their evil example.
and in the matter of Cozbi, etc. Num. 25. vers. 17, 18. Guilty also this Way (viz. of doing evil to men's Souls) Are all open and notorious Sinners, who infect Others by their evil Exampl.
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A little leaven leaveneth the whole lumpe, 1 Corinth. 5.6. One sinner destroyeth much good, Eccles. 9.18. One roote of bitterness springing up, is enough to trouble and defile many, Heb. 12.15. Mischievous unto the souls of others also are seducers and false teachers.
A little leaven leaveneth the Whole lump, 1 Corinth. 5.6. One sinner Destroyeth much good, Eccles. 9.18. One root of bitterness springing up, is enough to trouble and defile many, Hebrew 12.15. Mischievous unto the Souls of Others also Are seducers and false Teachers.
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If any one appeare to be of this stampe, a broacher of heretical and damnable doctrine, Receive him not into your house, (saith S. John) neither bid him, God speed.
If any one appear to be of this stamp, a broacher of heretical and damnable Doctrine, Receive him not into your house, (Says S. John) neither bid him, God speed.
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and said unto him, O full of all subtilty and all mischiefe thou child of the devill, thou enemy of all righteousness ▪ wilt thou not cease to pervert the right wayes of the Lord? And now behold, the hand of the Lord is upon thee,
and said unto him, Oh full of all subtlety and all mischief thou child of the Devil, thou enemy of all righteousness ▪ wilt thou not cease to pervert the right ways of the Lord? And now behold, the hand of the Lord is upon thee,
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the same wicked man shall die in his iniquity, but his blood will I require at thine hand, Ezel. 3.17, 18. And v. 20. Again, when a righteous man doth turne from his righteousness,
the same wicked man shall die in his iniquity, but his blood will I require At thine hand, Ezel. 3.17, 18. And v. 20. Again, when a righteous man does turn from his righteousness,
So also Ezek. 33.7, 8. Paul therefore taking his leave of some among whom he had lived after that he was called to the work of the ministry, I take you to record this day (said he unto them) that I am pure from the blood of all men.
So also Ezekiel 33.7, 8. Paul Therefore taking his leave of Some among whom he had lived After that he was called to the work of the Ministry, I take you to record this day (said he unto them) that I am pure from the blood of all men.
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and not suffer sin upon him, Levit. 19.17. Those who thus or any other way doe evill to mens souls, are especially like unto the devil, whose chief spite is at the souls of men;
and not suffer since upon him, Levit. 19.17. Those who thus or any other Way do evil to men's Souls, Are especially like unto the Devil, whose chief spite is At the Souls of men;
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them he chiefly labours to destroy. The devil put it into the heart of Judas to betray Christ, John 13.2. because he knew that Judas thereby would betray his own soule.
them he chiefly labours to destroy. The Devil put it into the heart of Judas to betray christ, John 13.2. Because he knew that Judas thereby would betray his own soul.
It was Satan that filled the heart of Ananias to lie unto the Holy Ghost, Act. 5.3. He is called the tempter, Matth. 4.3. And 1 Thess 3.5. because he is ever tempting to sin one way or other.
It was Satan that filled the heart of Ananias to lie unto the Holy Ghost, Act. 5.3. He is called the tempter, Matthew 4.3. And 1 Thess 3.5. Because he is ever tempting to sin one Way or other.
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1. If they be such as by their place and calling, or profession of friendship, and trust reposed in them, ought to protect and defend others from harme.
1. If they be such as by their place and calling, or profession of friendship, and trust reposed in them, ought to Pact and defend Others from harm.
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So David aggravates the evil that was done unto him, saying, Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me, Psal. 41.9. For it was not an enemy that reproached me, then I could have borne it:
So David aggravates the evil that was done unto him, saying, Yea, mine own familiar friend, in whom I trusted, which did eat of my bred, hath lift up his heel against me, Psalm 41.9. For it was not an enemy that reproached me, then I could have born it:
we tooke sweet counsel together, and walked unto the house of God in company, Psal. 55.12, 13, 14. Judas by this shewed himself to be a devil, (•s Christ termed him, John 6.70.) that being one of Christs Apostles, he betrayed him, John 6.71. 2. Such as reproove and condemne others for doing evill to their neighbour, and yet do so themselves.
we took sweet counsel together, and walked unto the house of God in company, Psalm 55.12, 13, 14. Judas by this showed himself to be a Devil, (•s christ termed him, John 6.70.) that being one of Christ Apostles, he betrayed him, John 6.71. 2. Such as reprove and condemn Others for doing evil to their neighbour, and yet do so themselves.
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Thou therefore that teachest another, teachest thou not thy self? thou that preachest a man should not steale, doest thou steale? Thou that sayest a man should not commit adultery, doest thou commit adultery? vers. 21. and 22.
Thou Therefore that Teachest Another, Teachest thou not thy self? thou that Preachest a man should not steal, dost thou steal? Thou that Sayest a man should not commit adultery, dost thou commit adultery? vers. 21. and 22.
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Yea, they made their hearts as an adamant-stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his Spirit by the former Prophets:
Yea, they made their hearts as an Adamant-stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his Spirit by the former prophets:
This we finde 1 Sam. 24.16, &c. Yet when he saw his opportunity, he fell to persecute David as much as ever, 1 Sam. 26.1, 2. And though again he confessed his fault,
This we find 1 Sam. 24.16, etc. Yet when he saw his opportunity, he fell to persecute David as much as ever, 1 Sam. 26.1, 2. And though again he confessed his fault,
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and promised amendment, saying, I have sinned: returne, my son David, for I will no more do thee harme, &c. 1 Sam. 26.21. yet the Scripture intimates, that Saul would still have persecuted David, but that David fled into another country and so got him out of Sauls reach.
and promised amendment, saying, I have sinned: return, my son David, for I will no more do thee harm, etc. 1 Sam. 26.21. yet the Scripture intimates, that Saul would still have persecuted David, but that David fled into Another country and so god him out of Saul's reach.
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And it was told Saul, That David was fled to Gath, and he sought no more for him, 1 Sam. 27 4. Because he saw he had no hope to find him, otherwise he would have sought him still;
And it was told Saul, That David was fled to Gaza, and he sought no more for him, 1 Sam. 27 4. Because he saw he had no hope to find him, otherwise he would have sought him still;
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and to free himself from ever being molested by him any more, The Lord forbid (said he) that I should do this thing unto my Master the Lords anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord, 1 Sam. 24.6.
and to free himself from ever being molested by him any more, The Lord forbid (said he) that I should do this thing unto my Master the lords anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord, 1 Sam. 24.6.
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And again, when upon the like advantage Abishai desired David to let him smite Saul, David would not give way to it, saying, Destroy him not, for who can stretch forth his hand against the Lords anointed,
And again, when upon the like advantage Abishai desired David to let him smite Saul, David would not give Way to it, saying, Destroy him not, for who can stretch forth his hand against the lords anointed,
When king Jeroboam being offended with the Prophet that came and spake against the altar that he had set up, put forth his hand to lay hold on him, the Lord was so offended with him for it, that immediately he made his hand to drie up,
When King Jeroboam being offended with the Prophet that Come and spoke against the altar that he had Set up, put forth his hand to lay hold on him, the Lord was so offended with him for it, that immediately he made his hand to dry up,
so that he could not pull it in again unto him, 1 King. 13.4. R. Salomon upon the place observes, that God shewed more zeale in revenging the injurie done to the Prophet, then in revenging the injury done (immediately) to himself.
so that he could not pull it in again unto him, 1 King. 13.4. R. Solomon upon the place observes, that God showed more zeal in revenging the injury done to the Prophet, then in revenging the injury done (immediately) to himself.
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For when Jeroboam burnt incense in an idolatrous manner, his hand did not drie up; but when he offered to doe violence to the Prophet, then it dried up.
For when Jeroboam burned incense in an idolatrous manner, his hand did not dry up; but when he offered to do violence to the Prophet, then it dried up.
Therefore he brought upon them the king of the Chaldees, &c. 2 Chron. 36.16, 17. &c O Jerusalem, Jerusalem, (said our Saviour) thou that killest the Prophets,
Therefore he brought upon them the King of the Chaldees, etc. 2 Chronicles 36.16, 17. etc. Oh Jerusalem, Jerusalem, (said our Saviour) thou that Killest the prophets,
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What a faithful servant was Jacob unto Laban, though he had a very hard Master of him? Ye know (said he to Labans daughters) that with all my power I have served your father, Gen. 31.6.
What a faithful servant was Jacob unto Laban, though he had a very hard Master of him? You know (said he to Labans daughters) that with all my power I have served your father, Gen. 31.6.
5. The evil also that is done to others is aggravated, if it be done to those that are professours of the true religion, such as have special relation unto God,
5. The evil also that is done to Others is aggravated, if it be done to those that Are professors of the true Religion, such as have special Relation unto God,
How grievous then is their sin, who the more any appeare to be religious and godly, the more they seek to do them hurt? such especially shew themselves to be of their father the devil, who is the professed enemy of God, and of those that have any thing of God in them.
How grievous then is their since, who the more any appear to be religious and godly, the more they seek to do them hurt? such especially show themselves to be of their father the Devil, who is the professed enemy of God, and of those that have any thing of God in them.
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Because when the Israelites were travelling towards Canaan, Amalek came and fought against them, God commanded Moses, saying, Write this for a memorial in a booke,
Because when the Israelites were traveling towards Canaan, Amalek Come and fought against them, God commanded Moses, saying, Write this for a memorial in a book,
for I will utterly put out the name of Amalek from under heaven, Exod. 17.8, 14. And vers. 16. The Lord hath sworne, that the Lord will have war with Amalek from generation to generation.
for I will utterly put out the name of Amalek from under heaven, Exod 17.8, 14. And vers. 16. The Lord hath sworn, that the Lord will have war with Amalek from generation to generation.
and he feared not God Therefore shall it be, when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God giveth thee for an inheritance to possesse it, that thou shalt blot out the remembrance of Amalek from under heaven;
and he feared not God Therefore shall it be, when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God gives thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven;
but slay both man and woman, infant and suckling, oxe and sheep, camel and asse, 1 Sam. 15.2, 3. And because Saul did not so fully execute this judgment as he should have done,
but slay both man and woman, infant and suckling, ox and sheep, camel and Ass, 1 Sam. 15.2, 3. And Because Saul did not so Fully execute this judgement as he should have done,
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and dealest treacherously, and they dealt not treacherously with thee. Isai. 33.1. 7. Much worse yet it is if any do evil to those, who have done good to them.
and dealest treacherously, and they dealt not treacherously with thee. Isaiah 33.1. 7. Much Worse yet it is if any doe evil to those, who have done good to them.
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They rewarded me evil for good, to the spoiling of my soul, Psal. 35. vers. 12. This made Jeremie cry out, Shall evil be recompensed for good? for they have digged a pit for my soul:
They rewarded me evil for good, to the spoiling of my soul, Psalm 35. vers. 12. This made Jeremiah cry out, Shall evil be recompensed for good? for they have dug a pit for my soul:
so honoured, as to make him sit with me at mine own table) hath lift up his heele against me, John 13.18. 8. It is an aggravation of evil, when it is done to those that are least able to beare it.
so honoured, as to make him fit with me At mine own table) hath lift up his heel against me, John 13.18. 8. It is an aggravation of evil, when it is done to those that Are least able to bear it.
It is a sin to afflict, vex and oppresse any; but such especially: So Deut. 24.14. Thou shalt not oppresse an hired servant, that is poore and needy.
It is a since to afflict, vex and oppress any; but such especially: So Deuteronomy 24.14. Thou shalt not oppress an hired servant, that is poor and needy.
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When Gehazi had run after Naaman, and by forging a lie had gotten gifts of him, Elisha aggravated his sin in respect of the time when it was committed.
When Gehazi had run After Naaman, and by forging a lie had got Gifts of him, Elisha aggravated his since in respect of the time when it was committed.
For now Naaman of a heathenish idolater was newly become a proselyte, he was newly converted to the Jewish religion, professing that thenceforth he would offer neither burnt-offering nor sacrifice unto other gods,
For now Naaman of a Heathenish idolater was newly become a proselyte, he was newly converted to the Jewish Religion, professing that thenceforth he would offer neither Burnt-offering nor sacrifice unto other God's,
For Gehazi therefore now at this time to defraud and cheat Namaan as he did, might have been enough both to alienate Naaman from his newly embraced religion,
For Gehazi Therefore now At this time to defraud and cheat Namaan as he did, might have been enough both to alienate Naaman from his newly embraced Religion,
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This was an aggravation of the sin of Judas in betraying Christ, the Jewish rulers having covenanted with him for 30. pieces of silver, from that time forth he sought opportunity to betray him, Matt. 26.16.
This was an aggravation of the since of Judas in betraying christ, the Jewish Rulers having covenanted with him for 30. Pieces of silver, from that time forth he sought opportunity to betray him, Matt. 26.16.
Thy tongue deviseth mischiefe, (said he unto him) like a sharpe rasor, working deceitfully, Psal. 52.2. He that deviseth to do evil, (saith Salomon) shall be called a mischievous person, Prov. 24.8. That indeed shewes a mischievous disposition, even the disposition of the devil, who goeth about seeking whom he may devoure, 1 Pet. 5.8.
Thy tongue devises mischief, (said he unto him) like a sharp razor, working deceitfully, Psalm 52.2. He that devises to do evil, (Says Solomon) shall be called a mischievous person, Curae 24.8. That indeed shows a mischievous disposition, even the disposition of the Devil, who Goes about seeking whom he may devour, 1 Pet. 5.8.
Then he addes, Therefore shall his calamity come suddenly, suddenly shall he be broken without remedy, Pro. 6. vers. 14, 15. And immediately after, speaking of those things, which the Lord doth hate,
Then he adds, Therefore shall his calamity come suddenly, suddenly shall he be broken without remedy, Pro 6. vers. 14, 15. And immediately After, speaking of those things, which the Lord does hate,
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and which are an abomination unto him, among the rest he reckons this for one, A heart that deviseth wicked imaginations, v. 18. The Prophet Micah cryes wo to those that are guilty in this kind.
and which Are an abomination unto him, among the rest he reckons this for one, A heart that devises wicked Imaginations, v. 18. The Prophet micah cries woe to those that Are guilty in this kind.
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But as they devise evil against others, so the Prophet tels them God will devise evil against them, vers. 3. 2. When any take pleasure and delight in doing evil to others.
But as they devise evil against Others, so the Prophet tells them God will devise evil against them, vers. 3. 2. When any take pleasure and delight in doing evil to Others.
and their sleep is taken away, unless they cause some to fall, Pro. 4.16. Among those things that are odious and abominable in the sight of God, he reckons feet, that be swift in running to mischief;
and their sleep is taken away, unless they cause Some to fallen, Pro 4.16. Among those things that Are odious and abominable in the sighed of God, he reckons feet, that be swift in running to mischief;
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but it was that his daughter might be a snare unto him, and that by that meanes he might work his ruine, 1 Sam. 18. So Absalom made as if Amnon were very deare unto him, by all meanes he must have him a ghest at his table;
but it was that his daughter might be a snare unto him, and that by that means he might work his ruin, 1 Sam. 18. So Absalom made as if Amnon were very deer unto him, by all means he must have him a guessed At his table;
but it was only to this end, that so he might cause his servants to slay him, 2 Sam. 13. Thus also Joab under a pretence of love treacherously slew first Abner, and after that Amasa, 2 Sam. 3. and 20. Chap. Joab took Abner aside in the gate, to speak with him quietly,
but it was only to this end, that so he might cause his Servants to slay him, 2 Sam. 13. Thus also Joab under a pretence of love treacherously slew First Abner, and After that Amasa, 2 Sam. 3. and 20. Chap. Joab took Abner aside in the gate, to speak with him quietly,
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Iudas, betrayest thou the Son of man with a kiss? said Christ unto him, Luke 22.48. It was too bad to betray him it all, but much worse to do it in that manner.
Iudas, Betrayest thou the Son of man with a kiss? said christ unto him, Lycia 22.48. It was too bad to betray him it all, but much Worse to do it in that manner.
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when indeed he was guilty of no such thing, but Ahab would by any meanes have his life, that so he might have his vineyard, 1 King. 21. Thus also the adversaries of our Saviour dealt with him, they urged Pilate to condemne him that he might be crucified;
when indeed he was guilty of no such thing, but Ahab would by any means have his life, that so he might have his vineyard, 1 King. 21. Thus also the Adversaries of our Saviour dealt with him, they urged Pilate to condemn him that he might be Crucified;
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and when Pilate said unto them, What accusation do you bring against this man? they answered, If he were not a malefactour, we would not have delivered him up unto thee, John 18.29, 30. This is to turne judgment to worm-wood, Amos 5.7. to make that which should be most sweet, to be most bitter. See also Amos 6.12. 5. When any under pretence of piety and religion do evil to their neighbour, this is a great aggravation of it.
and when Pilate said unto them, What accusation do you bring against this man? they answered, If he were not a Malefactor, we would not have Delivered him up unto thee, John 18.29, 30. This is to turn judgement to wormwood, Amos 5.7. to make that which should be most sweet, to be most bitter. See also Amos 6.12. 5. When any under pretence of piety and Religion do evil to their neighbour, this is a great aggravation of it.
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thus did he conspire against David, and sought to take away both life and kingdome from him, 2 Sam. 15. Ahab also and Jezebel seeking how to get the life and vineyard of Naboth, they pretended religion and piety;
thus did he conspire against David, and sought to take away both life and Kingdom from him, 2 Sam. 15. Ahab also and Jezebel seeking how to get the life and vineyard of Naboth, they pretended Religion and piety;
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and to inflict punishment more severely upon transgressours, 1 King. 21. Thus also Herod, under a pretence of going to worship Christ, sought to slay him, Mat. 2.8.
and to inflict punishment more severely upon transgressors, 1 King. 21. Thus also Herod, under a pretence of going to worship christ, sought to slay him, Mathew 2.8.
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for which our Saviour cryed wo unto them, and said, that therefore they should receive the greater damnation, Mat. 23.14. I come now to a second use of the point, to wit, for exhortation.
for which our Saviour cried woe unto them, and said, that Therefore they should receive the greater damnation, Mathew 23.14. I come now to a second use of the point, to wit, for exhortation.
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and condemne us? Shall not uncircumsion, (saith the Apostle) which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgresse the law? Rom. 2.27. He that knew his Masters will (saith our Saviour) and did it not, shall be beaten with many stripes, Luke 12.48.
and condemn us? Shall not uncircumsion, (Says the Apostle) which is by nature, if it fulfil the law, judge thee, who by the Letter and circumcision dost transgress the law? Rom. 2.27. He that knew his Masters will (Says our Saviour) and did it not, shall be beaten with many stripes, Lycia 12.48.
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And if any have the meanes of knowledge, and regard them not, but are willingly ignorant, (2 Pet. 3.5. their ignorance doth no whit excuse them, but condemne them rather, Hos. 4.6. 2. Innocent and harmless conversation is a thing that doth much grace religion;
And if any have the means of knowledge, and regard them not, but Are willingly ignorant, (2 Pet. 3.5. their ignorance does not whit excuse them, but condemn them rather, Hos. 4.6. 2. Innocent and harmless Conversation is a thing that does much grace Religion;
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Plinie also, a heathen man, and Governour of a Province under Trajan, a heathen Emperour, writing unto the Emperour concerning Christians, who then were much persecuted, testified of them, that all that could be proved against them was this, that they used at set times to meet together before day, to worship Christ,
Pliny also, a heathen man, and Governor of a Province under Trajan, a heathen Emperor, writing unto the Emperor Concerning Christians, who then were much persecuted, testified of them, that all that could be proved against them was this, that they used At Set times to meet together before day, to worship christ,
The Apostle therefore requires Christians to be blamelesse and harmelesse, the Sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom they shine as lights in the world, Phil. 2.15.
The Apostle Therefore requires Christians to be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom they shine as lights in the world, Philip 2.15.
(and why?) that they may adorne the doctrine of God our Saviour in all things, Tit. 2. vers. 10. S. Peter also exhorts Christians to have their conversation honest among the Gentiles, that whereas (saith he) they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation, 1 Pet. 2.12.
(and why?) that they may adorn the Doctrine of God our Saviour in all things, Tit. 2. vers. 10. S. Peter also exhorts Christians to have their Conversation honest among the Gentiles, that whereas (Says he) they speak against you as evil doers, they may by your good works which they shall behold, Glorify God in the day of Visitation, 1 Pet. 2.12.
This was doubtless a great cause why Abraham found so much respect among the Hittites, as we read he did, Gen. 23.6, 11. They saw him walk so unblameably,
This was doubtless a great cause why Abraham found so much respect among the Hittites, as we read he did, Gen. 23.6, 11. They saw him walk so unblamably,
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On the other side, when the sons of Jacob had dealt perfidiously with the Shechemites, and acted great cruelty upon them, Jacob said to Simeon and Levi, who were chief authours and actours of that tragedie, You have troubled me, to make me to stinke among the inhabitants of the land, among the Canaanites,
On the other side, when the Sons of Jacob had dealt perfidiously with the Shechemites, and acted great cruelty upon them, Jacob said to Simeon and Levi, who were chief Authors and actors of that tragedy, You have troubled me, to make me to stink among the inhabitants of the land, among the Canaanites,
So Nehemiah hearing how after the returne out of captivity some among the Jews oppressed their brethren, he reprooved them, saying, It is not good that ye do:
So Nehemiah hearing how After the return out of captivity Some among the jews oppressed their brothers, he reproved them, saying, It is not good that you do:
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As if he should say, If ye carry your selves in this manner, and be thus injurious one to another, the heathens about us, that hate us, will be ready to reproach not only you,
As if he should say, If you carry your selves in this manner, and be thus injurious one to Another, the Heathens about us, that hate us, will be ready to reproach not only you,
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and the contrary is so odious in his sight, that if any shall think (as some do) to honour God with that which they have injustly gotten from others, God is so far from accepting of it, that he abhorres it.
and the contrary is so odious in his sighed, that if any shall think (as Some do) to honour God with that which they have injustly got from Others, God is so Far from accepting of it, that he abhors it.
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How vain and foolish then are they, who if they build an hospital, or bestow a little for charitable uses, think it will make amends for all oppression and unjust dealing? Honour the Lord with thy substance, saith the wise man, Prov. 3.9. It must be thine own, well and honestly go•ten, else thou must not think to honour God with it.
How vain and foolish then Are they, who if they built an hospital, or bestow a little for charitable uses, think it will make amends for all oppression and unjust dealing? Honour the Lord with thy substance, Says the wise man, Curae 3.9. It must be thine own, well and honestly go•ten, Else thou must not think to honour God with it.
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Thus the Prophet Esay also speaking of the fast, which God hath chosen, Is it not (saith he) to deale thy bread to the hungry? Isai. 58.7. Zacheus was mindful of this, and careful to observe it.
Thus the Prophet Isaiah also speaking of the fast, which God hath chosen, Is it not (Says he) to deal thy bred to the hungry? Isaiah 58.7. Zacchaeus was mindful of this, and careful to observe it.
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For having said that he would give half of his goods to the poore, lest any should suspect that he having been chief among the Publicanes, did but give to the poore that which he had wrongfully gotten from others, immediately he added, And if I have taken any thing from any man by false accusation, I restore him fourefold, Luke 19.8.
For having said that he would give half of his goods to the poor, lest any should suspect that he having been chief among the Publicans, did but give to the poor that which he had wrongfully got from Others, immediately he added, And if I have taken any thing from any man by false accusation, I restore him fourfold, Lycia 19.8.
For God hath appointed a day, wherein he will judge the world in righteousness, Act 17.31. He will render to every man according to his deeds, Rom. 2.6. Tribulation and anguish upon every soul of man that doth evil, vers. 9. Therefore (as the wise man doth admonish) Rob not the poore, because he is poore;
For God hath appointed a day, wherein he will judge the world in righteousness, Act 17.31. He will render to every man according to his Deeds, Rom. 2.6. Tribulation and anguish upon every soul of man that does evil, vers. 9. Therefore (as the wise man does admonish) Rob not the poor, Because he is poor;
For the Lord will plead their cause, and spoile the soul of those that spoiled them, Prov. 22.22, 23. Let no man (saith the Apostle) go beyond, and defraud his brother in any matter,
For the Lord will plead their cause, and spoil the soul of those that spoiled them, Curae 22.22, 23. Let no man (Says the Apostle) go beyond, and defraud his brother in any matter,
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and therefore immediately after, the Apostle exhorts Masters, saying, Give unto your servants that which is just and equal, knowing that ye also have a Master in heaven, Col. 4.1. Job considered this, and therefore would not any way wrong his meanest servant.
and Therefore immediately After, the Apostle exhorts Masters, saying, Give unto your Servants that which is just and equal, knowing that you also have a Master in heaven, Col. 4.1. Job considered this, and Therefore would not any Way wrong his Meanest servant.
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what then shall I do when God riseth up? and when he visiteth, what shall I answer him? Did not he that made me in the wombe, make him? and did not one fashion us in the wombe? Job. 31.13, 14, 15. Thus it is,
what then shall I do when God Riseth up? and when he Visiteth, what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb? Job. 31.13, 14, 15. Thus it is,
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and by reason of his highness I could not endure, Job 31.21, 22, 23. So Paul saith, that because he beleeveth that there shall be a resurrection both of the just & the unjust, that all shall rise again,
and by reason of his highness I could not endure, Job 31.21, 22, 23. So Paul Says, that Because he Believeth that there shall be a resurrection both of the just & the unjust, that all shall rise again,
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So the king of Babylon consulted shame to his house by cutting off many people, and sinned against his soul, Hab. 2.10. In him the proverb was verified, De malè quaesitis vix gaudet tertius hares, The third heire doth scarce enjoy that which is unjustly gotten.
So the King of Babylon consulted shame to his house by cutting off many people, and sinned against his soul, Hab. 2.10. In him the proverb was verified, De malè Quaesitis vix Gadet tertius hares, The third heir does scarce enjoy that which is unjustly got.
For whereas Nebucadnezzar by oppression, cruelty and unjust dealing purchased a great dominion, his sons son Belshazzar was deprived of all, and of his life also;
For whereas Nebuchadnezzar by oppression, cruelty and unjust dealing purchased a great dominion, his Sons son Belshazzar was deprived of all, and of his life also;
he was slain, and the kingdome was translated to the Medes and Persians, Dan. 5. And that the judgment may be the more remarkable, God doth often punish such transgressours even in the same kinde, rendring unto them measure for measure,
he was slave, and the Kingdom was translated to the Medes and Persians, Dan. 5. And that the judgement may be the more remarkable, God does often Punish such transgressors even in the same kind, rendering unto them measure for measure,
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and dealing with them as they did deale with others, according to that of our Saviour, With what measure ye mete, it shall be measured to you again, Matth. 7.2.
and dealing with them as they did deal with Others, according to that of our Saviour, With what measure you meet, it shall be measured to you again, Matthew 7.2.
and afterward over-whelmed them in the red sea, Exod. 1. and 7. and 14. By way of allusion to the former judgment is that spoken, where the powring out of the vials of Gods wrath upon Babylon (the Romish Babylon) is prophecied;
and afterwards overwhelmed them in the read sea, Exod 1. and 7. and 14. By Way of allusion to the former judgement is that spoken, where the Pouring out of the vials of God's wrath upon Babylon (the Romish Babylon) is prophesied;
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for they are worthy, Revel. 16.4, 5, 6. Thus also God punished Ahab and Jezabel for the evil which they did unto Naboth. First he threatned, saying to Ahab by Eliah, Hast thou killed,
for they Are worthy, Revel. 16.4, 5, 6. Thus also God punished Ahab and Jezebel for the evil which they did unto Naboth. First he threatened, saying to Ahab by Elijah, Hast thou killed,
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and cut off his thumbes and great toes, confessed saying, Threescore and ten kings having their thumbes and their great toes cut off, gathered their meat under my table:
and Cut off his thumbs and great toes, confessed saying, Threescore and ten Kings having their thumbs and their great toes Cut off, gathered their meat under my table:
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Wherefore hast thou despised the commandment of the Lord, (said he to David by the Prophet Nathan) to do evil in his sight? thou hast killed Ʋriah the Hittite with the sword,
Wherefore hast thou despised the Commandment of the Lord, (said he to David by the Prophet Nathan) to do evil in his sighed? thou hast killed Ʋriah the Hittite with the sword,
and he shall lie with thy wives in the sight of the sun, 2 Sam. 12.9, 10, 11. So because Josephs brethren shewed themselves cruel and inhumane ••wards him,
and he shall lie with thy wives in the sighed of the sun, 2 Sam. 12.9, 10, 11. So Because Josephs brothers showed themselves cruel and inhumane ••wards him,
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as they would not heare him when he besought them, so neither when they pleaded for themselves could they be heard, Gen. 42.21, 22. Yea many times God brings it so to passe, that the evil which some intended for others, doth fall upon themselves.
as they would not hear him when he besought them, so neither when they pleaded for themselves could they be herd, Gen. 42.21, 22. Yea many times God brings it so to pass, that the evil which Some intended for Others, does fallen upon themselves.
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Haman prepared gallowes for Mordecai, but was hanged thereon himself, Esth. 5. and 7. And whereas he plotted utterly to destroy the Jewes, the destruction did light upon his own family, Esth. 3. and 9. So Saul seeking to destroy David by the Philistines, was himself together with his sons slaine by them, 1 Sam. 18.25. with 31.6.
Haman prepared gallows for Mordecai, but was hanged thereon himself, Esth. 5. and 7. And whereas he plotted utterly to destroy the Jews, the destruction did Light upon his own family, Esth. 3. and 9. So Saul seeking to destroy David by the philistines, was himself together with his Sons slain by them, 1 Sam. 18.25. with 31.6.
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and he that rolleth a stone, it will returne upon him, Proverb. 26.27. He made a pit (saith David) and digged it, and is falne into the ditch which he made.
and he that rolleth a stone, it will return upon him, Proverb. 26.27. He made a pit (Says David) and dug it, and is fallen into the ditch which he made.
His mischiefe shall returne upon his own head, and his violent dealing shall come down upon his own pate, Psal. 7. verses 15, 16. The heathen (saith he) are sunke down into the pit that they made, in the net which they hid, is their own foote taken, Psal. 9. vers. 15. And vers. 16. The wicked is snared in the work of his own hands.
His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate, Psalm 7. Verses 15, 16. The heathen (Says he) Are sunk down into the pit that they made, in the net which they hid, is their own foot taken, Psalm 9. vers. 15. And vers. 16. The wicked is snared in the work of his own hands.
For as these special negatives, Thou shalt not kill, Thou shalt not commit adultery, Though shalt not steale, Thou shalt not beare false witness against thy neighbour;
For as these special negatives, Thou shalt not kill, Thou shalt not commit adultery, Though shalt not steal, Thou shalt not bear false witness against thy neighbour;
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and fruitful seasons, filling our hearts with food and gladness, Act. 14.16. Be ye therefore (saith he) followers of God as deare children, Ephes. 5.1. As he who hath called you is holy, (saith Peter) be ye also holy in all manner of conversation, 1 Pet. 1.15. 3. Christs example likewise doth teach the same.
and fruitful seasons, filling our hearts with food and gladness, Act. 14.16. Be you Therefore (Says he) followers of God as deer children, Ephesians 5.1. As he who hath called you is holy, (Says Peter) be you also holy in all manner of Conversation, 1 Pet. 1.15. 3. Christ Exampl likewise does teach the same.
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Now if we challenge interest in Christ, and relation to him, we must imitate him. For he left us an example that we should follow his steps, 1 Pet. 2.21.
Now if we challenge Interest in christ, and Relation to him, we must imitate him. For he left us an Exampl that we should follow his steps, 1 Pet. 2.21.
My sheep (saith he) heare my voyce, and I know them, and they follow me, John 10.27. He that saith he abideth in him (saith S. John, speaking of Christ) ought himself to walk even as he walked, 1 John 2.6. 4. Such as shall inherit heaven and eternal life, are termed sheep, John 10.27. and compared unto sheep, Matth. 25.33.
My sheep (Says he) hear my voice, and I know them, and they follow me, John 10.27. He that Says he Abideth in him (Says S. John, speaking of christ) ought himself to walk even as he walked, 1 John 2.6. 4. Such as shall inherit heaven and Eternal life, Are termed sheep, John 10.27. and compared unto sheep, Matthew 25.33.
Thy teeth (saith Christ to his spouse the Church) are like a flocke of sheep, that are even shorn, which came up from the washing, whereof every one beareth twinnes,
Thy teeth (Says christ to his spouse the Church) Are like a flock of sheep, that Are even shorn, which Come up from the washing, whereof every one bears twins,
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Withhold not good (saith Salomon) from them to whom it is due, Proverb. 3.27. that is, from those that have need of it, as the Greeke interpreters, and also Junius and Tremell•us do expresse it.
Withhold not good (Says Solomon) from them to whom it is due, Proverb. 3.27. that is, from those that have need of it, as the Greek Interpreters, and also Junius and Tremell•us do express it.
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Hence doing good in this kinde is called righteousness, Psal. 112.9. and 2. Cor. 9.9. He hath dispersed abroad, he hath given to the poore: his righteousness endureth for ever.
Hence doing good in this kind is called righteousness, Psalm 112.9. and 2. Cor. 9.9. He hath dispersed abroad, he hath given to the poor: his righteousness Endureth for ever.
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And in the Chaldee and Syriack language, NONLATINALPHABET Tsiaka, and NONLATINALPHABET Tsitdketha, which properly signifieth righteousness, is used for alms, and giving to the poor.
And in the Chaldee and Syriac language, Tsiaka, and Tsitdketha, which properly signifies righteousness, is used for alms, and giving to the poor.
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when David being in distresse sent unto him to desire some reliefe of him, he answered the messengers, saying, Who is David, &c. Shall I then take my bread,
when David being in distress sent unto him to desire Some relief of him, he answered the messengers, saying, Who is David, etc. Shall I then take my bred,
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and my water, and my flesh, that I have killed f•r my shearers, and give it unto men whom I know not whence they be? 1 Sam. 25.10, 11. Had he been any thing,
and my water, and my Flesh, that I have killed f•r my shearers, and give it unto men whom I know not whence they be? 1 Sam. 25.10, 11. Had he been any thing,
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Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6.17, 18, 19. As these good works are fruits of faith, which worketh through love, Gal. 5.6.
Laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life, 1 Tim. 6.17, 18, 19. As these good works Are fruits of faith, which works through love, Gal. 5.6.
So they shall procure a reward, and that no lesse then eternal life. Though they be not meritorious, nor properly deserve any reward, much lesse such a reward.
So they shall procure a reward, and that no less then Eternal life. Though they be not meritorious, nor properly deserve any reward, much less such a reward.
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how he oft refreshed him, and was not ashamed of his chaine, but when he was at Rome, (where the Apostle was a prisoner) sought him out very diligently, and found him;
how he oft refreshed him, and was not ashamed of his chain, but when he was At Room, (where the Apostle was a prisoner) sought him out very diligently, and found him;
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The Lord (saith he) grant unto him, that he may find mercy of the Lord in that day, 2 Tim. 1. vers. 16, 17, 18. So that the reward of well-doing is of Gods mercy, not of mans merit.
The Lord (Says he) grant unto him, that he may find mercy of the Lord in that day, 2 Tim. 1. vers. 16, 17, 18. So that the reward of welldoing is of God's mercy, not of men merit.
and undefiled, and fadeth not away, reserved in heaven for us, 1 Pet. 1.4. Come ye blessed of my Father, (will Christ say to the elect at the last day) inherit you the kingdome prepared for you from the foundation of the world.
and undefiled, and fades not away, reserved in heaven for us, 1 Pet. 1.4. Come you blessed of my Father, (will christ say to the elect At the last day) inherit you the Kingdom prepared for you from the Foundation of the world.
thirsty, and ye gave me no drink, &c. Matth. 25.41, &c. And the rich man mentioned Luke 16. was cast into hell, not (that we read) for oppressing, or doing evil unto others;
thirsty, and you gave me no drink, etc. Matthew 25.41, etc. And the rich man mentioned Lycia 16. was cast into hell, not (that we read) for oppressing, or doing evil unto Others;
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As we have opportunity, let us do good, Gal. 6.10. Some when they die it may be will do something in this kinde, but while they live they will do nothing. But consider:
As we have opportunity, let us do good, Gal. 6.10. some when they die it may be will do something in this kind, but while they live they will do nothing. But Consider:
As we have opportunity, (saith the Apostle) let us do good unto all men, Gal. 6.10. To some indeed more especially we ought to do it, as the Apostle there addes, especially to those that are of the houshold of faith.
As we have opportunity, (Says the Apostle) let us do good unto all men, Gal. 6.10. To Some indeed more especially we ought to do it, as the Apostle there adds, especially to those that Are of the household of faith.
So also caeteris paribus, if other respects be alike, we are to do good to kinsfolks, friends and acquaintance rather then to others, their necessities being as great as the necessities of others.
So also caeteris paribus, if other respects be alike, we Are to do good to kinsfolks, Friends and acquaintance rather then to Others, their necessities being as great as the necessities of Others.
But if any widow have children or nephewes, let them (viz. those children or nephewes) learne to shew pietie (or as the margent hath it, kindness) at home, and to require their parents,
But if any widow have children or nephews, let them (viz. those children or nephews) Learn to show piety (or as the margin hath it, kindness) At home, and to require their Parents,
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Though he that asketh relief af thee (saith he) be a murtherer, though he be a robber, whatsoever he be, dost thou not think him worthy of a piece of bread,
Though he that asks relief of thee (Says he) be a murderer, though he be a robber, whatsoever he be, dost thou not think him worthy of a piece of bred,
but according to the affection of him that doth it. Some may here object that in 2 Chron. 19.2. Shouldest thou helpe the ungodly, and love them that hate the Lord? there fore wrath is upon thee from before the Lord.
but according to the affection of him that does it. some may Here Object that in 2 Chronicles 19.2. Shouldst thou help the ungodly, and love them that hate the Lord? there before wrath is upon thee from before the Lord.
and assisted him in a wicked enterprize, to wit, in going up to battel against Ramoth-Gilead, when as God by the Prophet Micaiah had expressely declared his minde against it.
and assisted him in a wicked enterprise, to wit, in going up to battle against Ramoth-Gilead, when as God by the Prophet Micaiah had expressly declared his mind against it.
And vers. 34. Do good (saith he) and lend, hoping for nothing again, that is, not hoping to receive again the like courtesy) and your reward shall be great in heaven,
And vers. 34. Do good (Says he) and lend, hoping for nothing again, that is, not hoping to receive again the like courtesy) and your reward shall be great in heaven,
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If thou see the asse of him that hateth thee, lying under his burthen, and wouldest forbear to help him, thou shalt surely help with him, Exod. 23.4, 5. If thine enemy be hungry, give him bread to eat;
If thou see the Ass of him that hates thee, lying under his burden, and Wouldst forbear to help him, thou shalt surely help with him, Exod 23.4, 5. If thine enemy be hungry, give him bred to eat;
You have heard that it hath been said, (viz. by the Scribes and Pharisees, who did put false glosses upon the law of God) thou shalt love thy neighbour, and hate thine enemy.
You have herd that it hath been said, (viz. by the Scribes and Pharisees, who did put false Glosses upon the law of God) thou shalt love thy neighbour, and hate thine enemy.
do good to them that hate you, and pray for them which despitefully use you and persecute you, Mar. 5.43, 44, 4. Do good to others, especially in respect of their souls.
do good to them that hate you, and pray for them which despitefully use you and persecute you, Mar. 5.43, 44, 4. Do good to Others, especially in respect of their Souls.
Christ went about doing good, and healing all that were oppressed of the devil, Act. 10.38. He healed those that were oppressed of the devil corporally, but more especially those that were spiritually oppressed of him:
christ went about doing good, and healing all that were oppressed of the Devil, Act. 10.38. He healed those that were oppressed of the Devil corporally, but more especially those that were spiritually oppressed of him:
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I will very gladly spend, and be spent (saith he) for you, 2 Cor. 12.15. In the Original (as is noted in the margent) it is, for your souls. Thus ought Ministers to care for the souls of people, feeding the flocke of God, which is among them, 1 Pet. 5.2. Feeding them with knowledge and with understanding, Jer. 3.15.
I will very gladly spend, and be spent (Says he) for you, 2 Cor. 12.15. In the Original (as is noted in the margin) it is, for your Souls. Thus ought Ministers to care for the Souls of people, feeding the flock of God, which is among them, 1 Pet. 5.2. Feeding them with knowledge and with understanding, Jer. 3.15.
and their house also (even all of their family) may serve the Lord, Josh. 24. vers. 15. And generally all should especially do good to the souls of others, teaching and admonishing one another, Col. 3.16. and edifying one another, 1 Thess. 5.11.
and their house also (even all of their family) may serve the Lord, Josh. 24. vers. 15. And generally all should especially do good to the Souls of Others, teaching and admonishing one Another, Col. 3.16. and edifying one Another, 1 Thess 5.11.
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and platted a crowne of thornes, and put it on his head, and put a reed into his hand instead of a scepter, Matth. 27.28, 29. Now to take up a reproach, is either to raise and utter a reproach,
and plaited a crown of thorns, and put it on his head, and put a reed into his hand instead of a sceptre, Matthew 27.28, 29. Now to take up a reproach, is either to raise and utter a reproach,
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So the Geneva translation, that receiveth not. And our last Translation instead of taketh up, in the margent hath, receiveth, or endureth. I shall treat of the words in both senses;
So the Geneva Translation, that receives not. And our last translation instead of Takes up, in the margin hath, receives, or Endureth. I shall Treat of the words in both Senses;
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And speaking of such as professing Christianity, yet live so unchristianly, that their society and familiarity is to be avoided, he mentioneth a railer as one of this sort, 1 Cor. 5.11.
And speaking of such as professing Christianity, yet live so unchristianly, that their society and familiarity is to be avoided, he mentioneth a railer as one of this sort, 1 Cor. 5.11.
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In vain then do they flatter themselves, and presume that their estate is good, and yet make no conscience of this duty, to take heed of reproaching their neighbour. Some are of Nabals disposition;
In vain then do they flatter themselves, and presume that their estate is good, and yet make no conscience of this duty, to take heed of reproaching their neighbour. some Are of Nabals disposition;
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He is such a son of Belial, (said they of Nabal) that a man cannot speake to him, 1 Sam. 25. vers. 17. Though David shewed all respect that might be unto Nabal both by word and deed;
He is such a son of Belial, (said they of Nabal) that a man cannot speak to him, 1 Sam. 25. vers. 17. Though David showed all respect that might be unto Nabal both by word and deed;
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when they were in the fields, they were a wall unto them both by night and by day, all the while they were with them keeping sheep, vers. 15, 16. yet Behold, (sayd they) David sent messengers out of the wilderness to salute our Master,
when they were in the fields, they were a wall unto them both by night and by day, all the while they were with them keeping sheep, vers. 15, 16. yet Behold, (said they) David sent messengers out of the Wilderness to salute our Master,
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And him Christians ought to follow, not rendring evil for evil, or railing for railing, but contrariwise blessing, 1 Pet 3. v. 9. Thus Paul professeth that he did:
And him Christians ought to follow, not rendering evil for evil, or railing for railing, but contrariwise blessing, 1 Pet 3. v. 9. Thus Paul Professes that he did:
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We are made as the filth of the world, and are the off scouring of all things to this day, 1 Cor. 4. vers. 12, 13. So David complaining that some did seek after his life,
We Are made as the filth of the world, and Are the off scouring of all things to this day, 1 Cor. 4. vers. 12, 13. So David complaining that Some did seek After his life,
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Thus I was as a man that heareth not, and in whose mouth are no reproofs, much lesse reproaches, Psal. 38.12, 13, 14. Some if they have to do with their inferiours, and such as are under them ▪ think they may reproach them at their pleasure.
Thus I was as a man that hears not, and in whose Mouth Are no reproofs, much less Reproaches, Psalm 38.12, 13, 14. some if they have to do with their inferiors, and such as Are under them ▪ think they may reproach them At their pleasure.
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What then shall I do (saith he) when God stands up? and when he shall visit, what shall I answer him? Did not he that made me in the wombe, make him? and did not one fashion us in the womb? vers. 14, 15.
What then shall I do (Says he) when God Stands up? and when he shall visit, what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb? vers. 14, 15.
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Thou shalt not revile the gods, (that is, Judges and Magistrates) neither shalt thou curse the ruler of thy people, Exod. 22. vers. 28. This precept Paul bethought himself of,
Thou shalt not revile the God's, (that is, Judges and Magistrates) neither shalt thou curse the ruler of thy people, Exod 22. vers. 28. This precept Paul bethought himself of,
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when having been (it seemes) transported with passion, so as to call Ananias the high-priest a whited wall, some saying unto him, Revilest thou Gods high-priest? he answered, I wist not, brethren, that he was the high-priest? for it is written, Thou shalt not speake evil of the ruler of thy people, Act. 23.3, 4. They are not afraid (saith S. Peter of some) to speak evil of dignities:
when having been (it seems) transported with passion, so as to call Ananias the High Priest a whited wall, Some saying unto him, Revilest thou God's High Priest? he answered, I wist not, brothers, that he was the High Priest? for it is written, Thou shalt not speak evil of the ruler of thy people, Act. 23.3, 4. They Are not afraid (Says S. Peter of Some) to speak evil of dignities:
Whereas angels, which are greater in power and might, bring not railing accusation against them before the L•rd, 2 Pet. 2. verses 10, 11. So also S. Jude taxing some, whom he calleth filthie dreamers, saith, they despise dominion, and speak evil of dignities.
Whereas Angels, which Are greater in power and might, bring not railing accusation against them before the L•rd, 2 Pet. 2. Verses 10, 11. So also S. U^de taxing Some, whom he calls filthy dreamers, Says, they despise dominion, and speak evil of dignities.
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but said, The Lord rebuke thee, Jude vers. 8, 9. This was the wickedness of Shimei, that when David his lord and soveraigne was persecuted by Absalom, he railed on him and reviled him most grievously, calling him a man of Belial, a bloody man, and telling him that now God did meet with him,
but said, The Lord rebuke thee, U^de vers. 8, 9. This was the wickedness of Shimei, that when David his lord and sovereign was persecuted by Absalom, he railed on him and reviled him most grievously, calling him a man of Belial, a bloody man, and telling him that now God did meet with him,
For though David upon his submission and intreatie spared him, yet Salomon found out a way whereby to bring that vengeance upon him, which he had deserved, 1 King. 2.44, 46. Such also most haynously offend, who reproach God's Ministers.
For though David upon his submission and intreaty spared him, yet Solomon found out a Way whereby to bring that vengeance upon him, which he had deserved, 1 King. 2.44, 46. Such also most haynously offend, who reproach God's Ministers.
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When little children mocked the Prophet Elisha, calling him bald-pate, God presently sent two shee-bears among them, which tare in peeces two and forty of them, 2 King. 2.23, 24.
When little children mocked the Prophet Elisha, calling him baldpate, God presently sent two shee-bears among them, which tear in Pieces two and forty of them, 2 King. 2.23, 24.
Yet what more common with some, then to revile, or taunt both Gods people and his Ministers? And especially when either Ministers or others (as their place and calling doth require) reproove them for their exorbitancies and miss-doings,
Yet what more Common with Some, then to revile, or taunt both God's people and his Ministers? And especially when either Ministers or Others (as their place and calling does require) reprove them for their Extravagancies and miss-doings,
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because the word of the Lord was made a reproach unto me, and a derision daily, Jer. 20. vers. 7, 8. So when the man that was borne blinde pleaded with the Pharisees in the behalfe of our Saviour,
Because the word of the Lord was made a reproach unto me, and a derision daily, Jer. 20. vers. 7, 8. So when the man that was born blind pleaded with the Pharisees in the behalf of our Saviour,
But let such is reproach those that reproove them, consider that of Salomon, or rather of the Lord by Salomon, Prov. 1. vers. 22, — 31. How long ye simple ones will ye love simplicity,
But let such is reproach those that reprove them, Consider that of Solomon, or rather of the Lord by Solomon, Curae 1. vers. 22, — 31. How long you simple ones will you love simplicity,
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Indeed they that are reproached, should consider what it is for which they are reproached. If it be for sin, they should not be so much troubled at the reproach,
Indeed they that Are reproached, should Consider what it is for which they Are reproached. If it be for since, they should not be so much troubled At the reproach,
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but my righteousness shall be for ever, and my salvation from generation to generation, Isai. 51.7, 8. And if (as many times it happeneth) any be reproached for wel-doing, they have reason to rejoyce in it.
but my righteousness shall be for ever, and my salvation from generation to generation, Isaiah 51.7, 8. And if (as many times it Happeneth) any be reproached for welldoing, they have reason to rejoice in it.
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Blessed are ye (saith Christ) when men shall revile you, and persecute you, and speake all manner of evil against you falsly for my sake. Rejoyce and be exceeding glad;
Blessed Are you (Says christ) when men shall revile you, and persecute you, and speak all manner of evil against you falsely for my sake. Rejoice and be exceeding glad;
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for so persecuted they the Prophets which were before you, Matth. 5. vers. 11, 12. Yet however reproach in it self considered is very grievous, and hard to bear.
for so persecuted they the prophets which were before you, Matthew 5. vers. 11, 12. Yet however reproach in it self considered is very grievous, and hard to bear.
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Jeremie complains sore of this, that he was mocked and derided, Jer. 20.7, 8. It made him even ready to give over the work that God did set him about,
Jeremiah complains soar of this, that he was mocked and derided, Jer. 20.7, 8. It made him even ready to give over the work that God did Set him about,
and I was weary with forbearing, and I could not stay, Jerem. 20.8, 9. So the people of God make their complaint unto him, saying, Thou makest us a reproach to our neighbours, a scorne and a derision to them that are round about us, Psal. 44.13. See also Psal. 123.3, 4. So David in like manner complaines, Thou hast known my reproach, (saith he unto God) and my shame, and my dishonour;
and I was weary with forbearing, and I could not stay, Jeremiah 20.8, 9. So the people of God make their complaint unto him, saying, Thou Makest us a reproach to our neighbours, a scorn and a derision to them that Are round about us, Psalm 44.13. See also Psalm 123.3, 4. So David in like manner complains, Thou hast known my reproach, (Says he unto God) and my shame, and my dishonour;
Reproach hath broken mine heart, and I am full of heaviness, Psal. 69.19, 20. Mockings are reckoned among the grievous persecutions, which the godly endured, Heb. 11.36. Ismaels mocking of Isaac is called by the Apostle a persecuting of him, Gen. 21.9. with Gal. 4. vers. 29. 2. Such as reproach others are foolish.
Reproach hath broken mine heart, and I am full of heaviness, Psalm 69.19, 20. Mockings Are reckoned among the grievous persecutions, which the godly endured, Hebrew 11.36. Ishmaels mocking of Isaac is called by the Apostle a persecuting of him, Gen. 21.9. with Gal. 4. vers. 29. 2. Such as reproach Others Are foolish.
Why do any reproach others? Is it for wel-doing? What more ab•urd and unreasonable then to reproach any for that for which they should praise them? Wo unto them that call evill good, and good evill;
Why do any reproach Others? Is it for welldoing? What more ab•urd and unreasonable then to reproach any for that for which they should praise them? Woe unto them that call evil good, and good evil;
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Such as speak evil of others, and revile them because they will not run with them to the same excesse of riot, they shall be sure to give an account to him that is ready to judge both the quicke and the dead, 1 Pet. 4.4, 5. Do any reproach o•hers because they are poore,
Such as speak evil of Others, and revile them Because they will not run with them to the same excess of riot, they shall be sure to give an account to him that is ready to judge both the quick and the dead, 1 Pet. 4.4, 5. Do any reproach o•hers Because they Are poor,
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the Lord is the maker of them all, Proverb. 22.2. The Lord maketh poore, and maketh rich, 1 Sam. 2.7. God might have made thee poore, and the other rich;
the Lord is the maker of them all, Proverb. 22.2. The Lord makes poor, and makes rich, 1 Sam. 2.7. God might have made thee poor, and the other rich;
To him that is afflicted, pitie should be shewed, &c. Job 6.14. Do not then by reproaches adde more affliction unto such as are afflicted enough already.
To him that is afflicted, pity should be showed, etc. Job 6.14. Do not then by Reproaches add more affliction unto such as Are afflicted enough already.
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See what bitter imprecations David, not by his own spirit, but by spirit of God, doth powre out against those that persecute him, whom God hath smitten,
See what bitter imprecations David, not by his own Spirit, but by Spirit of God, does pour out against those that persecute him, whom God hath smitten,
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and talke to the grief of those whom he hath wounded, Psal. 69 22, — 26. Is it for sin that any reproach others? Yet even that is no just cause why they should do it.
and talk to the grief of those whom he hath wounded, Psalm 69 22, — 26. Is it for since that any reproach Others? Yet even that is no just cause why they should do it.
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They that are reprooved, are ready to construe it so as if they were reproached. Master, (said one to Christ) thus saying, thou reprochest us also, Luke 11.45. This makes people so to distast reproof;
They that Are reproved, Are ready to construe it so as if they were reproached. Master, (said one to christ) thus saying, thou reproachest us also, Lycia 11.45. This makes people so to distaste reproof;
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As an ear-ring of gold, and an ornament of fine gold, so is a wise reproover upon an obedient eare, Prov. 25 12. Now the wisdome of a reproover consists much in this, that he reproove so as that it may appeare to be a reproofe, but not a reproach;
As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear, Curae 25 12. Now the Wisdom of a reprover consists much in this, that he reprove so as that it may appear to be a reproof, but not a reproach;
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For we our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, &c. Titus 3.2, 3. If a man be overtaken with a fault, ye that are spiritual restore such as one with the spirit of meekness, considering thy self lest thou also be tempted, Gal. 6.1.
For we our selves also were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, etc. Titus 3.2, 3. If a man be overtaken with a fault, you that Are spiritual restore such as one with the Spirit of meekness, considering thy self lest thou also be tempted, Gal. 6.1.
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If the wicked will turne from all his sins, &c. all his transgressions that he hath committed, they shall not be mentioned unto him, Ezek. 18.21, 22. God will not mention them so as to impute them,
If the wicked will turn from all his Sins, etc. all his transgressions that he hath committed, they shall not be mentioned unto him, Ezekiel 18.21, 22. God will not mention them so as to impute them,
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It is observable, that Matthew mentioning himself among the Apostles, calls himself the Publican, Matth. 10. vers. 3. So magnifying the grace of Christ towards him in making him an Apostle, who had been a Publican:
It is observable, that Matthew mentioning himself among the Apostles, calls himself the Publican, Matthew 10. vers. 3. So magnifying the grace of christ towards him in making him an Apostle, who had been a Publican:
the Gileadites were so exasperated against them, that they slew forty and two thousand of them, Judg. 12.4, and 6. Thus a fools lips enter into contention, and his mouth calleth for strokes.
the Gileadites were so exasperated against them, that they slew forty and two thousand of them, Judges 12.4, and 6. Thus a Fools lips enter into contention, and his Mouth calls for Strokes.
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A fools mouth is his destruction, and his lips are the snare of his soul, Prov. 18.7, 8. And therefore there is need to resolve with David, to take heed unto our wayes, that we offend not with our tongue, Psal. 39.1. and to pray as he did, Set a watch, O Lord, before my mouth, and keep the doore of my lips, Psal. 141.3.
A Fools Mouth is his destruction, and his lips Are the snare of his soul, Curae 18.7, 8. And Therefore there is need to resolve with David, to take heed unto our ways, that we offend not with our tongue, Psalm 39.1. and to pray as he did, Set a watch, Oh Lord, before my Mouth, and keep the door of my lips, Psalm 141.3.
And Paul cryed out, O foolish Galatians, &c. Are ye so foolish? &c. Gal. 3.1, 3. So also our Saviour called some of his disciples fools, and slow of heart to beleeve, &c. Luke 24.25.
And Paul cried out, Oh foolish Galatians, etc. are you so foolish? etc. Gal. 3.1, 3. So also our Saviour called Some of his Disciples Fools, and slow of heart to believe, etc. Lycia 24.25.
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or infected, or any way prejudiced by him. Thus Christ called the Pharisees blinde guides, Matth. 23.16. Fools and blinde, vers. 19. Serpents, and generation of vipers, vers. 33. So Paul termed Elymas full of all subtilty and mischief, the child of the devil, the enemie of all righteousness, Act. 13.10.
or infected, or any Way prejudiced by him. Thus christ called the Pharisees blind guides, Matthew 23.16. Fools and blind, vers. 19. Serpents, and generation of vipers, vers. 33. So Paul termed Elymas full of all subtlety and mischief, the child of the Devil, the enemy of all righteousness, Act. 13.10.
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Therefore it is no great thing if his Ministers also be transformed into the Ministers of Christ, 2 Cor. 11.13, 14, 15. Such words are not properly to disgrace those of whom they are used, they are not to take away their good name,
Therefore it is no great thing if his Ministers also be transformed into the Ministers of christ, 2 Cor. 11.13, 14, 15. Such words Are not properly to disgrace those of whom they Are used, they Are not to take away their good name,
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It is the property of the saints, and the duty of all, not to receive, admit or entertaine a reproach against another, if they can hinder it. That Exod. 23.1. Thou shalt not raise a false report, may also be read, Thou shalt not receive a false report.
It is the property of the Saints, and the duty of all, not to receive, admit or entertain a reproach against Another, if they can hinder it. That Exod 23.1. Thou shalt not raise a false report, may also be read, Thou shalt not receive a false report.
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and the vulgar Latine expresse it. To receive and entertain a reproach against another, is, 1. To partake in the sin of him that doth utter the reproach;
and the Vulgar Latin express it. To receive and entertain a reproach against Another, is, 1. To partake in the since of him that does utter the reproach;
In like manner he exhorts Timothy, saying, Be not partaker of others mens sins, keep thy self pure, 1 Tim. 5.22. 2. It is to judge rashly, which Christ forbiddeth, saying, Judge not, to wit, rashly;
In like manner he exhorts Timothy, saying, Be not partaker of Others men's Sins, keep thy self pure, 1 Tim. 5.22. 2. It is to judge rashly, which christ forbiddeth, saying, Judge not, to wit, rashly;
and so through his too much confidence he fell unto that destruction, which otherwise he might have escaped, Jer. 40.14, 15, 16. with Chap. 41. vers. 1, 2. So such as have authority over others,
and so through his too much confidence he fell unto that destruction, which otherwise he might have escaped, Jer. 40.14, 15, 16. with Chap. 41. vers. 1, 2. So such as have Authority over Others,
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as Magistrates, Parents, and Masters, if they heare of the misdemeanours of those that are under them, they may and ought to regard it so as to search into the matter,
as Magistrates, Parents, and Masters, if they hear of the misdemeanours of those that Are under them, they may and ought to regard it so as to search into the matter,
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This was Davids fault in the matter of Mephibosheth, he was too hasty to admit Ziba's false accusation that he brought against him, 2 Sam. Chap. 16. When the builders of Babel were about that proud work, it is said, that the Lord came down to see the city,
This was Davids fault in the matter of Mephibosheth, he was too hasty to admit Ziba's false accusation that he brought against him, 2 Sam. Chap. 16. When the Builders of Babel were about that proud work, it is said, that the Lord Come down to see the City,
and because their sin is very grievou•, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me;
and Because their since is very grievou•, I will go down now, and see whither they have done altogether according to the cry of it, which is come unto me;
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and if not, I will know, Gen. 18.20, 21. The Scripture in these places (as some of the Rabbines observe) speakes of God after the manner of men, to shew that none ought to judge of reports untill they understand the truth of them.
and if not, I will know, Gen. 18.20, 21. The Scripture in these places (as Some of the Rabbis observe) speaks of God After the manner of men, to show that none ought to judge of reports until they understand the truth of them.
This course the Lord prescribed by Moses, saying, If thou shalt heare say in one of the cities, which the Lord thy God hath given thee to dwel there, saying, Certaine men, the children of Belial, are gone out from among you,
This course the Lord prescribed by Moses, saying, If thou shalt hear say in one of the cities, which the Lord thy God hath given thee to dwell there, saying, Certain men, the children of Belial, Are gone out from among you,
For relating unto Agrippa the matter concerning Paul, to wit, that the Jews were earnest to have judgment against him, To whom (said he) I answered, that it is not the manner of the Romans to deliver any man to die,
For relating unto Agrippa the matter Concerning Paul, to wit, that the jews were earnest to have judgement against him, To whom (said he) I answered, that it is not the manner of the Roman to deliver any man to die,
before that he which is accused, have the accusers face to face, and have licence to answer for himself concerning the crime laid against him, Act. 25.16. It is said of Alexander the Great, that when any came unto him with an accusation against another, he would stop one ear, reserving it for the defendant.
before that he which is accused, have the accusers face to face, and have licence to answer for himself Concerning the crime laid against him, Act. 25.16. It is said of Alexander the Great, that when any Come unto him with an accusation against Another, he would stop one ear, reserving it for the defendant.
He that is first in his own cause (saith Salomon) seemeth just: but his neighbour cometh, and searcheth him, Prov. 18.17. This is that which we use to say, One tale is good until another be told;
He that is First in his own cause (Says Solomon) seems just: but his neighbour comes, and Searches him, Curae 18.17. This is that which we use to say, One tale is good until Another be told;
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His sons made themselves vile, and he restrained them not, 1 Sam. 3.13. 2. Every one is bound, as much as in him lieth, to maintain the credit and good name of his neighbour.
His Sons made themselves vile, and he restrained them not, 1 Sam. 3.13. 2. Every one is bound, as much as in him lies, to maintain the credit and good name of his neighbour.
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The end of the commandment is charity, &c. 1 Tim. 1.5. Now charity is kinde, 1 Cor. 13.4. It doth good as occasion requireth, and opportunity is offered.
The end of the Commandment is charity, etc. 1 Tim. 1.5. Now charity is kind, 1 Cor. 13.4. It does good as occasion requires, and opportunity is offered.
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yet if he possesse thine ear, so that thou dost willingly heare thy neighbour reproached, is not that enough to make thee the devils captive? The true mother of the child would either have it intire, or not at all;
yet if he possess thine ear, so that thou dost willingly hear thy neighbour reproached, is not that enough to make thee the Devils captive? The true mother of the child would either have it entire, or not At all;
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The simple (saith Salomon) beleeveth every word: but the prudent man looketh well to his going, Prov. 14.15. Much more is it simplicity and follie to report a thing again, meerly because thou hast heard it.
The simple (Says Solomon) Believeth every word: but the prudent man looks well to his going, Curae 14.15. Much more is it simplicity and folly to report a thing again, merely Because thou hast herd it.
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But to report that, which thou neither knowest, nor beleevest, this is most grosse. Some instead of suppressing reproaches against their neighbour, provoke others to raise them.
But to report that, which thou neither Knowest, nor Believest, this is most gross. some instead of suppressing Reproaches against their neighbour, provoke Others to raise them.
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So it is recorded of Austine, that over his table he used to have two verses written, which were to this affect, that it was no table for any that would backbite and reproach their neighbour.
So it is recorded of Augustine, that over his table he used to have two Verses written, which were to this affect, that it was no table for any that would backbite and reproach their neighbour.
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2. Almost all the evil and mischiefe that cometh by backbiting, tale-bearing and whispering, cometh through the fault of those that receive and entertaine the tales which are brought unto them.
2. Almost all the evil and mischief that comes by backbiting, talebearing and whispering, comes through the fault of those that receive and entertain the tales which Are brought unto them.
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so doth an angry countenance a backbiting tongue, Prov. 25.23. In the margent it is otherwise read, viz. thus, The northwinde bringeth forth rain, so doth a backbiting tongue an angry countenance.
so does an angry countenance a backbiting tongue, Curae 25.23. In the margin it is otherwise read, viz. thus, The Northwind brings forth rain, so does a backbiting tongue an angry countenance.
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And in that sense do the Chaldee Paraphrast. R. Salomon and R. Levi take it; but the other reading is followed by Aben Ezra, and the vulgar Latine Translatour.
And in that sense do the Chaldee Paraphrast. R. Solomon and R. Levi take it; but the other reading is followed by Ben Ezra, and the Vulgar Latin Translator.
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However, the sense comes in effect all to one, and still it is spoken (as Aben Ezra notes, NONLATINALPHABET) by way of instruction and admonition, not to receive, or suffer a backbiting tongue.
However, the sense comes in Effect all to one, and still it is spoken (as Ben Ezra notes,) by Way of instruction and admonition, not to receive, or suffer a backbiting tongue.
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We may see this even in David, who having once received Ziba's false accusation against Mephibosheth, and thereupon bidden Ziba take all that did pertaine unto Mephibosheth, 2 Sam. 16. Chap. when at length Mephibosheth let him understand what wrong Ziba had done him;
We may see this even in David, who having once received Ziba's false accusation against Mephibosheth, and thereupon bidden Ziba take all that did pertain unto Mephibosheth, 2 Sam. 16. Chap. when At length Mephibosheth let him understand what wrong Ziba had done him;
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he put him off very coldly, saying, Why speakest thou anymore of thy matters? I have said, Thou and Ziba divide the land, 2 Sam. 19.29. The Rabbines say, that when David said, Thou and Ziba divide the land, a voice from heaven answered, Let Rehoboam and Jeroboam divide the kingdome;
he put him off very coldly, saying, Why Speakest thou anymore of thy matters? I have said, Thou and Ziba divide the land, 2 Sam. 19.29. The Rabbis say, that when David said, Thou and Ziba divide the land, a voice from heaven answered, Let Rehoboam and Jeroboam divide the Kingdom;
as if this happened as a punishment of Davids sin, in that he hearkned unto Ziba, when he slandered Mephibosheth, and would not hearken to Mephibosheth when he made his apologie,
as if this happened as a punishment of Davids since, in that he hearkened unto Ziba, when he slandered Mephibosheth, and would not harken to Mephibosheth when he made his apology,
The Scripture shewes us not this, but another cause of the division of the kingdome, 1 King. 11.11, 12, 13. and 12.29, &c. Yet David herein was very faulty,
The Scripture shows us not this, but Another cause of the division of the Kingdom, 1 King. 11.11, 12, 13. and 12.29, etc. Yet David herein was very faulty,
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first to hearken to Ziba's slanderous tongue, and thereupon to give a rash sentence against Mephibosheth; and then not to reverse the sentence so fully as he should have done,
First to harken to Ziba's slanderous tongue, and thereupon to give a rash sentence against Mephibosheth; and then not to reverse the sentence so Fully as he should have done,
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I have shewed before, that such especially are not to be reproached; and even so against such especially a reproach is not to be received, nor endured.
I have showed before, that such especially Are not to be reproached; and even so against such especially a reproach is not to be received, nor endured.
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The people by hearking unto Absalom, when he reproached David, were drawn into rebellion, 2 Sam. 15.3, &c. So also people are brought into a contempt of Ministers,
The people by harking unto Absalom, when he reproached David, were drawn into rebellion, 2 Sam. 15.3, etc. So also people Are brought into a contempt of Ministers,
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The Apostle would not have an accusation received against an elder (that is, a Minister) under two or three witnesses, 1 Tim. 5.19. None by the law of Moses was to be condemned, except there were two or three witnesses produced against him:
The Apostle would not have an accusation received against an elder (that is, a Minister) under two or three Witnesses, 1 Tim. 5.19. None by the law of Moses was to be condemned, except there were two or three Witnesses produced against him:
The devil is alwayes busy to reproach the saints and servants of God, thereby to make the truth, which they professe, odious, to withhold from it such as are yet aliens,
The Devil is always busy to reproach the Saints and Servants of God, thereby to make the truth, which they profess, odious, to withhold from it such as Are yet aliens,
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As concerning this sect, (said the Jews to Paul, meaning those that professed the Lord Jesus to be the Christ) we know that it is everywhere spoken against, Act. 28.22. What reproaches soone after the Apostles times were cast upon Christians by the Pagans, appeares by the writings of those that lived in those times.
As Concerning this sect, (said the jews to Paul, meaning those that professed the Lord jesus to be the christ) we know that it is everywhere spoken against, Act. 28.22. What Reproaches soon After the Apostles times were cast upon Christians by the Pagans, appears by the writings of those that lived in those times.
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but is vile in his own eyes, and despised, and thinketh with himself, that he doth not one thing of a thousand that he ought to doe to the glory of the blessed Creatour.
but is vile in his own eyes, and despised, and Thinketh with himself, that he does not one thing of a thousand that he ought to do to the glory of the blessed Creator.
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Rom. 7.18, &c. But by the opposition in the next words, but he honoureth them that fear the Lord, it appears that a citizen of heaven is described (as I said) by his disposition both towards the wicked, and towards the godly;
Rom. 7.18, etc. But by the opposition in the next words, but he Honoureth them that Fear the Lord, it appears that a citizen of heaven is described (as I said) by his disposition both towards the wicked, and towards the godly;
So that the meaning of the former part of the words is well expressed by our Translatours, In whose eyes a vile person (that is, a wicked person, who is opposed to such as feare the Lord) is contemned. Thus also the Greeke Interpreters,
So that the meaning of the former part of the words is well expressed by our Translators, In whose eyes a vile person (that is, a wicked person, who is opposed to such as Fear the Lord) is contemned. Thus also the Greek Interpreters,
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This being the true and genuine meaning of the words, the observation is this: That it is the propertie of a citizen of heaven to contemne a wicked person.
This being the true and genuine meaning of the words, the observation is this: That it is the property of a citizen of heaven to contemn a wicked person.
We may see it by the example of Elisha, who when Jehoram, the son of Ahab, king of Israel, a wicked man, sought unto him for help in his distresse, said thus unto him, What have I to do with thee? Get thee to the Prophets of thy father,
We may see it by the Exampl of Elisha, who when jehoram, the son of Ahab, King of Israel, a wicked man, sought unto him for help in his distress, said thus unto him, What have I to do with thee? Get thee to the prophets of thy father,
So likewise our Saviour Christ shewed his contempt of Herod; for when Pilate sent Christ to Herod, and Herod questioned with him in many words, he answered him nothing, Luke 23.9.
So likewise our Saviour christ showed his contempt of Herod; for when Pilate sent christ to Herod, and Herod questioned with him in many words, he answered him nothing, Lycia 23.9.
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Speak not in the eares of a foole, (saith Salomon, he meanes a proud scornful foole) for he will despise the wisdome of thy words, Prov. 23.9. Reasons of this Doctrine are these:
Speak not in the ears of a fool, (Says Solomon, he means a proud scornful fool) for he will despise the Wisdom of thy words, Curae 23.9. Reasons of this Doctrine Are these:
there is emnitie betwixt the seed of the women and the seed of the serpent, Gen. 3.15. They have contrary parents, the one being the children of God, the other the children of the devil, 1 John 3.10. They have contrary conditions;
there is Enmity betwixt the seed of the women and the seed of the serpent, Gen. 3.15. They have contrary Parents, the one being the children of God, the other the children of the Devil, 1 John 3.10. They have contrary conditions;
the one are light, the other darkness, Ephes. 5.8. They have contrary courses; the one walk after the spirit, and the other walk after the flesh, Rom. 8.1.
the one Are Light, the other darkness, Ephesians 5.8. They have contrary courses; the one walk After the Spirit, and the other walk After the Flesh, Rom. 8.1.
and he that is upright in his wayes is an abomination to the unjust, Prov. 29.27. 2. The godly are taught of God, John 6. vers. 45. Therefore they are taught to judge of things aright, to judge of them as they are:
and he that is upright in his ways is an abomination to the unjust, Curae 29.27. 2. The godly Are taught of God, John 6. vers. 45. Therefore they Are taught to judge of things aright, to judge of them as they Are:
Here in the Text a wicked person is called a vile person. And it is said of the sons of Eli, who where wicked and ungodly, that they made themselves vile, 1 Sam. 3.13. Sinful affections are termed vile affections, Rom. 1.26. because they make those vile that are given up unto them.
Here in the Text a wicked person is called a vile person. And it is said of the Sons of Eli, who where wicked and ungodly, that they made themselves vile, 1 Sam. 3.13. Sinful affections Are termed vile affections, Rom. 1.26. Because they make those vile that Are given up unto them.
This then in the first place may shew how b inde and brutish the wicked are, who though they be most vile and contemptible in the eyes of God and good men,
This then in the First place may show how b inde and brutish the wicked Are, who though they be most vile and contemptible in the eyes of God and good men,
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he was stricken with such blindness, as that he thought it a shame unto him to be lesse vile and wicked then his companions, whom he heard boast of their lewdness,
he was stricken with such blindness, as that he Thought it a shame unto him to be less vile and wicked then his Sodales, whom he herd boast of their Lewdness,
What fruit had you then of those things, whereof you are now ashamed? Rom. 6.21. Thou shalt remember thy wayes, and be ashamed, Ezek. 16.61. Ye shall remember your wayes, and all your doings, wherein ye have been defiled;
What fruit had you then of those things, whereof you Are now ashamed? Rom. 6.21. Thou shalt Remember thy ways, and be ashamed, Ezekiel 16.61. You shall Remember your ways, and all your doings, wherein you have been defiled;
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and shall loath your selves in your own sight for your inquities, and for your abominations, Ezek. 36.31. Surely (said Ephraim) after that I was turned, I repented;
and shall loath your selves in your own sighed for your iniquities, and for your abominations, Ezekiel 36.31. Surely (said Ephraim) After that I was turned, I repented;
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I was ashamed, yea, even confounded, because I did heare the reproach of my youth, Jer. 31. 19. Therefore though thou dost refraine from acting thy old sins,
I was ashamed, yea, even confounded, Because I did hear the reproach of my youth, Jer. 31. 19. Therefore though thou dost refrain from acting thy old Sins,
yet if thou canst still think and speak of thy former wayes and doings without being ashamed of them, it argues that thy refraining from sin doth proceed from some other cause, (as want of power,
yet if thou Canst still think and speak of thy former ways and doings without being ashamed of them, it argues that thy refraining from since does proceed from Some other cause, (as want of power,
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Thirdly, This may teach and admonish all, if they would keep themselves from contempt, even from just and deserved contempt, to keep themselves from sin and wickedness.
Thirdly, This may teach and admonish all, if they would keep themselves from contempt, even from just and deserved contempt, to keep themselves from since and wickedness.
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It is not thy birth or breeding, not thy wit or wealth, not thy dignity or power, not any thing whatsoever that can preserve thee from contempt, if thou beest wicked.
It is not thy birth or breeding, not thy wit or wealth, not thy dignity or power, not any thing whatsoever that can preserve thee from contempt, if thou Best wicked.
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By what vile and contemptible terms are the wicked set forth in the Scripture? They are termed Drosse, Ezek. 22.19. Chaffe, Matth. 3.12. Dogs and Swine, Matt. 7.6. Serpents and Vipers, Matth. 23.33. Yea, Devils, John 6.70. 3. By flattering the wicked in their wickedness, and extolling them even eo nomine because they are wicked.
By what vile and contemptible terms Are the wicked Set forth in the Scripture? They Are termed Dross, Ezekiel 22.19. Chaff, Matthew 3.12. Dogs and Swine, Matt. 7.6. Serpents and Vipers, Matthew 23.33. Yea, Devils, John 6.70. 3. By flattering the wicked in their wickedness, and extolling them even eo nomine Because they Are wicked.
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So the Lord complaines of false Prophets, Jer. 23.17. And Salomon tels of some that praise the wicked, Proverb. 28.4. That say to the wicked, Thou art righteous;
So the Lord complains of false prophets, Jer. 23.17. And Solomon tells of Some that praise the wicked, Proverb. 28.4. That say to the wicked, Thou art righteous;
They that draw nigh unto God, (that acquaint themselves with him, Job 22.21. and delight themselves in him, Psal. 37.4 ▪) they honour God, Isai. 29.13.
They that draw High unto God, (that acquaint themselves with him, Job 22.21. and delight themselves in him, Psalm 37.4 ▪) they honour God, Isaiah 29.13.
He that doth contemne the wicked, will say with David, Depart from me, ye wicked: for I will keep the commandments of my God, Psal. 119.115. Especially they honour the wicked, who joyne with them in those things that are wicked.
He that does contemn the wicked, will say with David, Depart from me, you wicked: for I will keep the Commandments of my God, Psalm 119.115. Especially they honour the wicked, who join with them in those things that Are wicked.
for this he was taxed by another Prophet, saying, Shouldest thou help the ungodly? and love those that hate the Lord? therefore is wrath upon thee from before the Lord, 2 Chron. 19.2. 5. By not shewing such severity against the wicked as is meete.
for this he was taxed by Another Prophet, saying, Shouldst thou help the ungodly? and love those that hate the Lord? Therefore is wrath upon thee from before the Lord, 2 Chronicles 19.2. 5. By not showing such severity against the wicked as is meet.
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If thou dost not according to thy place and calling shew thy self severe against the wicked, thou art so far from comtemning them, that thow shewest thy self to make more account of them then of God.
If thou dost not according to thy place and calling show thy self severe against the wicked, thou art so Far from comtemning them, that thou shewest thy self to make more account of them then of God.
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See Davids profession what he would do in such a case, Psal. 101. vers 5, 7, 8. And Nehemia's practice, what he did, Neh. 5.7. and 13.11, 17. In the last place therefore, let us get our hearts into such a frame and temper as to comtemne the wicked;
See Davids profession what he would do in such a case, Psalm 101. vers 5, 7, 8. And Nehemia's practice, what he did, Neh 5.7. and 13.11, 17. In the last place Therefore, let us get our hearts into such a frame and temper as to comtemne the wicked;
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He that walketh with the wise, (saith he) shall be wise; but a companion of fools shall be destroyed, Proverb. 13.20. David speaking of the Israelites, saith, They did not destroy the nations (the Canaanites) concerning whom the Lord commanded them:
He that walks with the wise, (Says he) shall be wise; but a Companion of Fools shall be destroyed, Proverb. 13.20. David speaking of the Israelites, Says, They did not destroy the Nations (the Canaanites) Concerning whom the Lord commanded them:
But were mingled among the heathen, and learned their works: And they served their idols, which were a snare unto them, Psal. 106.34, 35, 36. 3. Not to contemne the wicked, is a meanes to encourage them in their wickedness;
But were mingled among the heathen, and learned their works: And they served their Idols, which were a snare unto them, Psalm 106.34, 35, 36. 3. Not to contemn the wicked, is a means to encourage them in their wickedness;
Therefore the Apostle speaking of one that is refr•ctarie and disobedient, saith, Have no company with him, that he may be ashamed, 2 Thess. 3. vers. 14. 4. How apt are we to contemn those that contemn us, and lightly to esteeme those that despise us? And should we not much rather contemne those that contemne God;
Therefore the Apostle speaking of one that is refr•ctarie and disobedient, Says, Have no company with him, that he may be ashamed, 2 Thess 3. vers. 14. 4. How apt Are we to contemn those that contemn us, and lightly to esteem those that despise us? And should we not much rather contemn those that contemn God;
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when Aaron and Miriam murmured against him, he held his peace, as if he had heard nothing, Num. 12.1, 2, 3. But when he saw the people dishonour God by their idolatrous worshipping of the golden calf,
when Aaron and Miriam murmured against him, he held his peace, as if he had herd nothing, Num. 12.1, 2, 3. But when he saw the people dishonour God by their idolatrous worshipping of the golden calf,
and he caused about 3000. of the transgressors to be slain, Exod. 32. vers. 19, 20, 26, 27, 28. But in contemning the wicked, divers cautions are to be observed.
and he caused about 3000. of the transgressors to be slave, Exod 32. vers. 19, 20, 26, 27, 28. But in contemning the wicked, diverse cautions Are to be observed.
1. We must take heed of being rash and hasty to judge others wicked. Eli was over-forward to censure Hannah for being drunke, when she was troubled in spirit,
1. We must take heed of being rash and hasty to judge Others wicked. Eli was overforward to censure Hannah for being drunk, when she was troubled in Spirit,
Some mens sins go before unto judgment, 1 Tim. 5.24. They declare their sins as Sodome, they hide them not, Isai. 3.9. Such are to be judged wicked and vile as they are.
some men's Sins go before unto judgement, 1 Tim. 5.24. They declare their Sins as Sodom, they hide them not, Isaiah 3.9. Such Are to be judged wicked and vile as they Are.
2. Though any be notoriously wicked, yet they are not so to be contemned as to be accounted reprobates and cast-awayes, such as of whom there is no hope.
2. Though any be notoriously wicked, yet they Are not so to be contemned as to be accounted Reprobates and castaways, such as of whom there is no hope.
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But he bade him repent of his wickedness, and pray God if peradventure the thought of his heart might be forgiven him, Act. 8. vers. 22, 23. See also 2 Tim. 2.25, 26. and 2 Thess. 3.10, 11.
But he bade him Repent of his wickedness, and pray God if Peradventure the Thought of his heart might be forgiven him, Act. 8. vers. 22, 23. See also 2 Tim. 2.25, 26. and 2 Thess 3.10, 11.
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So when our Saviour saw some, That trusted in themselves, that they were righteous, and despised others, he propounded the parable of the Pharisee and the Publican,
So when our Saviour saw Some, That trusted in themselves, that they were righteous, and despised Others, he propounded the parable of the Pharisee and the Publican,
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for the purging out of that humour, Luke 18.9, &c. Who maketh thee to differ? (saith the Apostle) and what hast thou, that thou hast not received? and if thou hast received it,
for the purging out of that humour, Lycia 18.9, etc. Who makes thee to differ? (Says the Apostle) and what hast thou, that thou hast not received? and if thou hast received it,
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Give unto Cesar the things that are Cesars, said our Saviour; though Tiberius, a man eminently wicked, was then Cesar, or Emperour, Matth. 22.21. Render to all their due (saith S. Paul) honour to whom honour, Rom. 13.7.
Give unto Cesar the things that Are Caesars, said our Saviour; though Tiberius, a man eminently wicked, was then Cesar, or Emperor, Matthew 22.21. Render to all their due (Says S. Paul) honour to whom honour, Rom. 13.7.
So also (it seemes) there was in the carriage of Mordecai toward Haman. Some of the Rabbins say, that Haman had the image of some false god about him, and that therefore Mordecai would not bow to him,
So also (it seems) there was in the carriage of Mordecai towards Haman. some of the Rabbis say, that Haman had the image of Some false god about him, and that Therefore Mordecai would not bow to him,
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So also some Christian expositours say, that it was more honour then did belong to a man, which they gave to Haman. But that is most probable, that therefore Mordecai refused to bow unto Haman, because he was an Amalekite, of that nation, with which God had especially charged his people to have war, Exod. 17.14, 16. Deut. 25.17, 18, 19. These examples therefore,
So also Some Christian expositors say, that it was more honour then did belong to a man, which they gave to Haman. But that is most probable, that Therefore Mordecai refused to bow unto Haman, Because he was an Amalekite, of that Nation, with which God had especially charged his people to have war, Exod 17.14, 16. Deuteronomy 25.17, 18, 19. These Examples Therefore,
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Thus the people, because of the wickedness of the priests, the sons of Eli, abhorred the Lords offering, 1 Sam. 2.17. but in this they did transgresse, vers. 24. Christ required the people to hear the Scribes and Pharisees, notwithstanding their ungodliness;
Thus the people, Because of the wickedness of the Priests, the Sons of Eli, abhorred the lords offering, 1 Sam. 2.17. but in this they did transgress, vers. 24. christ required the people to hear the Scribes and Pharisees, notwithstanding their ungodliness;
and to observe all that they did say, so long as they taught the law of Moses, Matth. 23.2, 3. 7. Neither are the wicked so to be contemned, as that we should refuse to joyne with them in that which is good.
and to observe all that they did say, so long as they taught the law of Moses, Matthew 23.2, 3. 7. Neither Are the wicked so to be contemned, as that we should refuse to join with them in that which is good.
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And he bids, Come out from among them, (viz. the wicked) separate your selves: but how? and touch not the uncleane thing, 2 Cor. 6.17. that is, do not joyne with the wicked in that which is evil:
And he bids, Come out from among them, (viz. the wicked) separate your selves: but how? and touch not the unclean thing, 2 Cor. 6.17. that is, do not join with the wicked in that which is evil:
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for that will make us to have mens persons in admiration, because of advantage, Jude vers. 16. This made Pilate so to honour Cesar, as for feare of him to condemne Christ, whom he knew and acknowledged to be innocent.
for that will make us to have men's Persons in admiration, Because of advantage, U^de vers. 16. This made Pilate so to honour Cesar, as for Fear of him to condemn christ, whom he knew and acknowledged to be innocent.
When he heard the Jews say, If thou let this man goe, thou art not Cesars friend, fearing to lose Cesars friendship, which was so advantagious unto him, presently he did that which they desired,
When he herd the jews say, If thou let this man go, thou art not Caesars friend, fearing to loose Caesars friendship, which was so advantageous unto him, presently he did that which they desired,
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as the word in the Original doth import) but of power, and of love, and of a sound minde, 2 Tim. 1.7. We must sanctifie the Lord of hosts himself, and let him be our feare, and let him be our dread, Isai. 8.13.
as the word in the Original does import) but of power, and of love, and of a found mind, 2 Tim. 1.7. We must sanctify the Lord of hosts himself, and let him be our Fear, and let him be our dread, Isaiah 8.13.
But he honoureth ] To honour, is as much as highly to esteeme; and to testifie that high estimation, by some outward expression. In 1 Sam. 2.30. Honouring and despising are opposed, and despising and esteeming lightly are used as termes equivalent:
But he Honoureth ] To honour, is as much as highly to esteem; and to testify that high estimation, by Some outward expression. In 1 Sam. 2.30. Honouring and despising Are opposed, and despising and esteeming lightly Are used as terms equivalent:
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Come ye children, hearken unto me, and I will teach you the fear of the Lord, Psal. 34.11. He that truely feareth God, will both do what God commands, and avoid what God forbids.
Come you children, harken unto me, and I will teach you the Fear of the Lord, Psalm 34.11. He that truly fears God, will both doe what God commands, and avoid what God forbids.
The transgression of the wicked saith within my heart, that there is no feare of God before his eyes, Psal. 36.1. There is no feare of God before their eyes, Rom. 3.18. This may suffice for the opening of the words;
The Transgression of the wicked Says within my heart, that there is no Fear of God before his eyes, Psalm 36.1. There is no Fear of God before their eyes, Rom. 3.18. This may suffice for the opening of the words;
And vers. 16. Not now a servant, but above a servant, a brother beloved, &c. There is good reason why a citizen of heaven doth (as all should) honour the godly.
And vers. 16. Not now a servant, but above a servant, a brother Beloved, etc. There is good reason why a citizen of heaven does (as all should) honour the godly.
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Hold such in reputation (or as the margent reades it, honour such ) saith the Apostle speaking of Epaphroditus, a man of great piety, Phil. 2.29. Honour is due, because of excellencie;
Hold such in reputation (or as the margin reads it, honour such) Says the Apostle speaking of Epaphroditus, a man of great piety, Philip 2.29. Honour is due, Because of excellency;
for it imports (as Aquinas noteth) a testification of ones excellency. Therefore honour primarily belongs unto God, who only is excellent, Psal. 148.13. to wit, with an independent excellencie.
for it imports (as Aquinas notes) a testification of ones excellency. Therefore honour primarily belongs unto God, who only is excellent, Psalm 148.13. to wit, with an independent excellency.
though he be rich, Prov. 28.6. The godly are called the pretious sons of Sion, comparable to fine gold, Lam. 4.2. They are excellent in respect of birth and parentage.
though he be rich, Curae 28.6. The godly Are called the precious Sons of Sion, comparable to fine gold, Lam. 4.2. They Are excellent in respect of birth and parentage.
Borne not of blood, nor of the will of the flesh, nor of the will of man, but of God, John 1.13. They are Excellent in respect of that portion and inheritance which belongs unto them.
Born not of blood, nor of the will of the Flesh, nor of the will of man, but of God, John 1.13. They Are Excellent in respect of that portion and inheritance which belongs unto them.
If children, then heires, heires of God, and joynt-heires with Christ, Rom. 8.17. Heires of the kingdome which God hath promised to them that love him, Jam. 2.5. They are excellent in respect of those gifts and graces which are in them. They are endowed with wisdome;
If children, then Heirs, Heirs of God, and Joint heirs with christ, Rom. 8.17. Heirs of the Kingdom which God hath promised to them that love him, Jam. 2.5. They Are excellent in respect of those Gifts and graces which Are in them. They Are endowed with Wisdom;
for true wisdome is the wisdome of the just, Luke 1.17. And wisdome makes a mans face to shine, Eccles. 8.1. Wisdome is the principal thing, Proverb. 4.7. She is more pretious then rubies, and all the things thou canst desire are not to be compared unto her, Prov. 3.15. They are endowed with faith, they are of the houshold of faith, Gal. 6.10.
for true Wisdom is the Wisdom of the just, Lycia 1.17. And Wisdom makes a men face to shine, Eccles. 8.1. Wisdom is the principal thing, Proverb. 4.7. She is more precious then rubies, and all the things thou Canst desire Are not to be compared unto her, Curae 3.15. They Are endowed with faith, they Are of the household of faith, Gal. 6.10.
And faith is pretious, 2 Pet. 1.1. More pretious then gold, 1 Pet. 1.7. They are endowed with righteousness and holiness, and thereby they resemble God, in that they put on the new man, which after God is created in righteousness and true holiness, Ephes. 4 24. Hereby they are made partakers of the devine nature, 2 Pet. 1.4. 2. God doth honour the godly.
And faith is precious, 2 Pet. 1.1. More precious then gold, 1 Pet. 1.7. They Are endowed with righteousness and holiness, and thereby they resemble God, in that they put on the new man, which After God is created in righteousness and true holiness, Ephesians 4 24. Hereby they Are made partakers of the divine nature, 2 Pet. 1.4. 2. God does honour the godly.
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They are pretious in his sight, Isai. 43.4. He will honour those that honour him, 1 Sam. 2.30. Because he hath set his love upon me (saith God, speaking of the godly) therefore will I deliver him:
They Are precious in his sighed, Isaiah 43.4. He will honour those that honour him, 1 Sam. 2.30. Because he hath Set his love upon me (Says God, speaking of the godly) Therefore will I deliver him:
With long life will I satisfie him, and show him my salvation, Psal. 91.14, 15, 16. Though God be the God of all flesh, Jerem. 32.27. yet especially is he the God of the godly.
With long life will I satisfy him, and show him my salvation, Psalm 91.14, 15, 16. Though God be the God of all Flesh, Jeremiah 32.27. yet especially is he the God of the godly.
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for I have redeemed thee, I have called thee by thy Name, thou art mine, Isai. 43.1. They are his citie, Psal. 48.8. His house, 1 Tim. 3.15. His heritage, Joel 2.17. His temple, 1 Cor 3.16. His people, Isai. 63.8. His friends, Isai. 41.8. His children, 2 Cor. 6.18. His jewels, Mal. 3.17. His peculiar treasure, Psal. 135.4.
for I have redeemed thee, I have called thee by thy Name, thou art mine, Isaiah 43.1. They Are his City, Psalm 48.8. His house, 1 Tim. 3.15. His heritage, Joel 2.17. His temple, 1 Cor 3.16. His people, Isaiah 63.8. His Friends, Isaiah 41.8. His children, 2 Cor. 6.18. His Jewels, Malachi 3.17. His peculiar treasure, Psalm 135.4.
He is the Saviour (or Preserver) of all, but especially of those that beleeve, 1 Tim. 4.10. The eyes of the Lord are upon the righteous, and his ears are open to their cry, Psal. 34.15. He that toucheth them, toucheth the apple of his eye, Zach. 2.8. The Lord is good unto all, (Psal. 145.9.) but especially to the godly.
He is the Saviour (or Preserver) of all, but especially of those that believe, 1 Tim. 4.10. The eyes of the Lord Are upon the righteous, and his ears Are open to their cry, Psalm 34.15. He that touches them, touches the apple of his eye, Zach 2.8. The Lord is good unto all, (Psalm 145.9.) but especially to the godly.
O how great is thy goodness (saith David unto God) which thou hast laid up for them that feare thee? Psal. 31.19. He will blesse them that feare the Lord, Psal. 115.13. They are the blessed of the Lord, which made heaven and earth, vers. 15. To them will Christ the judge of all, say at the last day, Come ye blessed of my Father, inherit you the kingdome prepared for you from the foundation of the world, Matth. 25.34.
Oh how great is thy Goodness (Says David unto God) which thou hast laid up for them that Fear thee? Psalm 31.19. He will bless them that Fear the Lord, Psalm 115.13. They Are the blessed of the Lord, which made heaven and earth, vers. 15. To them will christ the judge of all, say At the last day, Come you blessed of my Father, inherit you the Kingdom prepared for you from the Foundation of the world, Matthew 25.34.
I have learned by experience, that the Lord hath blessed me for thy sake, said Laban to Jacob, Gen. 30.27. It was little that thou hadst before I came, (said Jacob to Laban) and it is now increased to a multitude:
I have learned by experience, that the Lord hath blessed me for thy sake, said Laban to Jacob, Gen. 30.27. It was little that thou Hadst before I Come, (said Jacob to Laban) and it is now increased to a multitude:
and the blessing of the Lord was upon all that he had in the house, and in the field, Gen. 39.5. Lo (said the Angel unto Paul) God hath given thee all them that faile with thee, Act. 27.24.
and the blessing of the Lord was upon all that he had in the house, and in the field, Gen. 39.5. Lo (said the Angel unto Paul) God hath given thee all them that fail with thee, Act. 27.24.
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Yea, when some came and told Christ that his Mother and brethren were without, desiring to speake with him, he answered, who is my Mother? and who are my brethren? And he stretched forth his hand toward his disciples,
Yea, when Some Come and told christ that his Mother and brothers were without, desiring to speak with him, he answered, who is my Mother? and who Are my brothers? And he stretched forth his hand towards his Disciples,
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he said, Yea, rather blessed are they that heare the word of God, and keepe it, Luke 11.27, 28. It was a singular honour to the blessed Virgin, that she was the mother of Christ, Luke 1.42, and 48. Yet this priviledg would have availed her little, if she had not been one that feared God.
he said, Yea, rather blessed Are they that hear the word of God, and keep it, Lycia 11.27, 28. It was a singular honour to the blessed Virgae, that she was the mother of christ, Lycia 1.42, and 48. Yet this privilege would have availed her little, if she had not been one that feared God.
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And so she her selfe said, My spirit hath rejoyced in God my Saviour, Luke 1.47. She rejoyced not so much that God was her Son, as that God was her Saviour, which without faith working through love, and shewing forth it self by the fruit of all holy obedience, he had not been.
And so she her self said, My Spirit hath rejoiced in God my Saviour, Lycia 1.47. She rejoiced not so much that God was her Son, as that God was her Saviour, which without faith working through love, and showing forth it self by the fruit of all holy Obedience, he had not been.
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When Jacob returned out of Mesopotamia, the angels of God met him, viz. to guard him, Gen. 32.1. The angel of the Lord (saith David) encampeth round about them that fear him, Psal. 34.7. This reason our Saviour gives, why all should take heed of despising any of the meanest Saints;
When Jacob returned out of Mesopotamia, the Angels of God met him, viz. to guard him, Gen. 32.1. The angel of the Lord (Says David) encampeth round about them that Fear him, Psalm 34.7. This reason our Saviour gives, why all should take heed of despising any of the Meanest Saints;
For I say unto you, (saith he) That in heaven their angels do alwayes behold the face of my Father which is in heaven, Matth. 18.10. He calls the angels their angels, because by Gods appointment they are attendant upon them.
For I say unto you, (Says he) That in heaven their Angels do always behold the face of my Father which is in heaven, Matthew 18.10. He calls the Angels their Angels, Because by God's appointment they Are attendant upon them.
He holds such in reputation, as the Apostle exhorts, Phil. 2. vers. 29. He accounts them excellent, as David did, Psal. 16.3. The word in the Original signifieth stately persons. One of the Greeke Interpreters renders it, great persons: another, very great persons: such a high and honourable esteeme had David of the godly.
He holds such in reputation, as the Apostle exhorts, Philip 2. vers. 29. He accounts them excellent, as David did, Psalm 16.3. The word in the Original signifies stately Persons. One of the Greek Interpreters renders it, great Persons: Another, very great Persons: such a high and honourable esteem had David of the godly.
In whom is all my delight, said David, speaking of the saints that are upon the earth, Psal. 16.3. I am a companion of them that feare thee, and that keepe thy precepts, said he unto God, Psal. 119.63. 2. He is ready to receive and entertaine them.
In whom is all my delight, said David, speaking of the Saints that Are upon the earth, Psalm 16.3. I am a Companion of them that Fear thee, and that keep thy Precepts, said he unto God, Psalm 119.63. 2. He is ready to receive and entertain them.
he that walketh in a perfect way, he shall serve me, Psal. 101.6. Receive him therefore in the Lord with all gladness, said Paul, speaking of Epaphroditus, and having shewed what a good and godly man he was, Phil. 2.29. 3. He is ready also to assist and helpe them as they have need.
he that walks in a perfect Way, he shall serve me, Psalm 101.6. Receive him Therefore in the Lord with all gladness, said Paul, speaking of Epaphroditus, and having showed what a good and godly man he was, Philip 2.29. 3. He is ready also to assist and help them as they have need.
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(said David unto God) But to the saints that are upon the earth, &c. Psal. 16.2, 3. I commend unto you (said Paul to the Romanes) Phebe our sister, which is a servant of the Church which is at Cenchrea.
(said David unto God) But to the Saints that Are upon the earth, etc. Psalm 16.2, 3. I commend unto you (said Paul to the Romans) Phebe our sister, which is a servant of the Church which is At Cenchrea.
That ye receive her in the Lord as becometh saints, and that ye assist her in whatsoever business she hath need of you, Rom. 16.1, 2. As we have opportunity, (saith he also) let us do good unto all;
That you receive her in the Lord as Becometh Saints, and that you assist her in whatsoever business she hath need of you, Rom. 16.1, 2. As we have opportunity, (Says he also) let us do good unto all;
especially to those that are of the houshold of faith, Gal. 6 10. The Use of this point may be, first to provoke unto piety, seeing this is that which will make us truly honourable.
especially to those that Are of the household of faith, Gal. 6 10. The Use of this point may be, First to provoke unto piety, seeing this is that which will make us truly honourable.
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It is said of the ancient Romanes, that they had one Temple dedicated to Vertue, and another to Honour; and that the passage to the Temple of Honour was through the Temple of Vertue. But (as Austine hath well observed) it is not so much the thing done,
It is said of the ancient Romans, that they had one Temple dedicated to Virtue, and Another to Honour; and that the passage to the Temple of Honour was through the Temple of Virtue. But (as Augustine hath well observed) it is not so much the thing done,
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So then, grace and godliness is that which will indeed bring us to honour, even that honour, in comparison of which the honour of the world is as nothing.
So then, grace and godliness is that which will indeed bring us to honour, even that honour, in comparison of which the honour of the world is as nothing.
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And therefore if men be so ambitious of worldly honour, how should we be ambitious of this honour? We Labour (saith the Apostle) that whether present or absent (that is,
And Therefore if men be so ambitious of worldly honour, how should we be ambitious of this honour? We Labour (Says the Apostle) that whither present or absent (that is,
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whether alive or dead) we may be accepted of him, to wit, of the Lord, 2 Cor. 5.9. The word rendred, we labour, imports as much as, we are ambitious, or, we ambitiously affect. This is a good ambition, we cannot be too ambitious in this kinde.
whither alive or dead) we may be accepted of him, to wit, of the Lord, 2 Cor. 5.9. The word rendered, we labour, imports as much as, we Are ambitious, or, we ambitiously affect. This is a good ambition, we cannot be too ambitious in this kind.
The honour of the world, what is it but a bubble, light and empty, transient and fading? In respect of wordly honour, is is with men as with a wheele, now up, and now down;
The honour of the world, what is it but a bubble, Light and empty, Transient and fading? In respect of wordly honour, is is with men as with a wheel, now up, and now down;
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The path of the just is as shining light, that shineth more and more unto the perfect day, Prov. 4.18. This honour, which piety procureth, is solid and substantial, durable and permanent, it is a far more exceeding and eternal weight of glory, 2 Cor. 4.17. Here also is comfort and incouragement for such as truly feare God;
The path of the just is as shining Light, that shines more and more unto the perfect day, Curae 4.18. This honour, which piety procureth, is solid and substantial, durable and permanent, it is a Far more exceeding and Eternal weight of glory, 2 Cor. 4.17. Here also is Comfort and encouragement for such as truly Fear God;
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When Mical despised David, and scoffed at him, because in his zeale he danced before the Arke, he answered her, saying, It was before the Lord, which chose me before thy Father,
When Michal despised David, and scoffed At him, Because in his zeal he danced before the Ark, he answered her, saying, It was before the Lord, which chosen me before thy Father,
and of the maid-servants, which thou hast spoken of, of them shall I be had in honour, 1 Sam. 6.21, 22. By giving honour to God, we shall be sure to lose no honour.
and of the maidservants, which thou hast spoken of, of them shall I be had in honour, 1 Sam. 6.21, 22. By giving honour to God, we shall be sure to loose no honour.
and appeare most gloriously, namely, When the Lord Jesus shall be revealed from heaven with his mighty angels, &c. When he shall come to be glorified in his saints,
and appear most gloriously, namely, When the Lord jesus shall be revealed from heaven with his mighty Angels, etc. When he shall come to be glorified in his Saints,
and is set down at the right hand of the throne of God, Heb. 12.1, 2. The spirit himself beareth witness together with our spirits, that we are the children of God.
and is Set down At the right hand of the throne of God, Hebrew 12.1, 2. The Spirit himself bears witness together with our spirits, that we Are the children of God.
2. We must be holy in all manner of conversation, as well in one thing as in another, 1 Pet. 1. vers. 15. 3. We must abstaine from all appearance of evil, 1 Thess. 5.22. Providing for honest things, not only in the sight of the Lord, but in the sight of men, 2 Cor. 8.21.
2. We must be holy in all manner of Conversation, as well in one thing as in Another, 1 Pet. 1. vers. 15. 3. We must abstain from all appearance of evil, 1 Thess 5.22. Providing for honest things, not only in the sighed of the Lord, but in the sighed of men, 2 Cor. 8.21.
Because David humbly cryed peccavi, when the Prophet Nathan did reprove him, did the Prophet therefore afterward carry himself the more contemptuously towards him? No, he did honour him as much as ever. See 2 Sam. 12.13. with 1 King. 1.23.
Because David humbly cried peccavi, when the Prophet Nathan did reprove him, did the Prophet Therefore afterwards carry himself the more contemptuously towards him? No, he did honour him as much as ever. See 2 Sam. 12.13. with 1 King. 1.23.
Thus also it fared with David, as he complains unto God, saying, For thy sake I have borne reproach, shame hath covered my face, Psal. 69.7. They that sit in the gate, speak against me;
Thus also it fared with David, as he complains unto God, saying, For thy sake I have born reproach, shame hath covered my face, Psalm 69.7. They that fit in the gate, speak against me;
Reproach hath broken mine heart, and I am full of heaviness, vers. 19, 20. Have mercy upon us, O Lord (saith he, speaking both in the behalf of himself,
Reproach hath broken mine heart, and I am full of heaviness, vers. 19, 20. Have mercy upon us, Oh Lord (Says he, speaking both in the behalf of himself,
and are the off-scouring of all things unto this day, 1 Cor. 4.13. We were shamefully intreated, as ye know, at Philippi, 1 Thess. 2.2. See the storie, Act. 16.22, 23. And others had triall of cruel mockings, and scourgings:
and Are the offscouring of all things unto this day, 1 Cor. 4.13. We were shamefully entreated, as you know, At Philippi, 1 Thess 2.2. See the story, Act. 16.22, 23. And Others had trial of cruel mockings, and scourgings:
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they wandred in deserts and in mountains, and in dens and caves of the earth, Heb. 11.36, 37, 38. Such measure even our blessed Saviour himself did finde,
they wandered in deserts and in Mountains, and in dens and caves of the earth, Hebrew 11.36, 37, 38. Such measure even our blessed Saviour himself did find,
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let him deliver him, seeing he delighted (or, as the margent hath it, if he delight) in him, Psal. 22.6, 7, 8. Thus complained David, speaking in the person of Christ.
let him deliver him, seeing he delighted (or, as the margin hath it, if he delight) in him, Psalm 22.6, 7, 8. Thus complained David, speaking in the person of christ.
He was called a man gluttonous, and a wine-bibber, a friend of Publicans and sinners, Matt. 11.19. He was termed Beelzebub, Matth. 10.25. He was traduced as one that did cast out devils by Beelzebub the prince of devils, Matth. 12.24.
He was called a man gluttonous, and a winebibber, a friend of Publicans and Sinners, Matt. 11.19. He was termed Beelzebub, Matthew 10.25. He was traduced as one that did cast out Devils by Beelzebub the Prince of Devils, Matthew 12.24.
They did spit in his face, and buffered him, and others smote him with the palmes of their hands, saying, Prophecie unto us, thou Christ, who is he that smote thee? Matth. 26.67, 68. They preferred Barabbas a murderer before him,
They did spit in his face, and buffered him, and Others smote him with the palms of their hands, saying, Prophecy unto us, thou christ, who is he that smote thee? Matthew 26.67, 68. They preferred Barabbas a murderer before him,
and put him to a most ignominious death, even the death of the crosse, mocking and reviling him most despitefully when he was crucified, Matth. 27. vers. 21, 22, 23, 39, &c. If it were thus with the Head, no marvel if it be so with the members.
and put him to a most ignominious death, even the death of the cross, mocking and reviling him most despitefully when he was Crucified, Matthew 27. vers. 21, 22, 23, 39, etc. If it were thus with the Head, no marvel if it be so with the members.
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If they have called the Master of the house Beelzebub, much more will they call them of his houshold, Matth. 10.25. Some despise the godly, because they are poore, and of meane quality in the world.
If they have called the Master of the house Beelzebub, much more will they call them of his household, Matthew 10.25. some despise the godly, Because they Are poor, and of mean quality in the world.
yet because he was poore, both he and his wisdome was despised. Then said I, Wisdome is better then strength, nevertheless the poore mans wisdome is despised,
yet Because he was poor, both he and his Wisdom was despised. Then said I, Wisdom is better then strength, nevertheless the poor men Wisdom is despised,
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and his words are not heard, vers. 16. In this respect Christ was despised; Many hearing him, w•re astonished, saying, From whence hath this man these things? NONLATINALPHABET. Theophyl.
and his words Are not herd, vers. 16. In this respect christ was despised; Many hearing him, w•re astonished, saying, From whence hath this man these things?. Theophylact.
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in Mar. 6. and what wisdome is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the Carpenter, the son of Mary? &c. Mark 6.2, 3. S. James taxeth this fault,
in Mar. 6. and what Wisdom is this which is given unto him, that even such mighty works Are wrought by his hands? Is not this the Carpenter, the son of Mary? etc. Mark 6.2, 3. S. James Taxes this fault,
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Are ye not then partial in your selves, and are become judges of evil thoughts? Hearken, my beloved brethren, Hath not God chosen the poore of this world, rich in faith,
are you not then partial in your selves, and Are become judges of evil thoughts? Harken, my Beloved brothers, Hath not God chosen the poor of this world, rich in faith,
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Thus the Pharisees despised those that followed Christ, saying, Have any of the rulers, or of the Pharisees beleeved on him? But this people, that knoweth not the law, are cursed, John 7.48, 49. Thus the Philosophers at Athens despised Paul, calling him, a babbler, Act. 17.18.
Thus the Pharisees despised those that followed christ, saying, Have any of the Rulers, or of the Pharisees believed on him? But this people, that Knoweth not the law, Are cursed, John 7.48, 49. Thus the Philosophers At Athens despised Paul, calling him, a babbler, Act. 17.18.
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But let not the wise-man (the wordly wise-man) glorie in his wisdome, Jer. 9.23. But let him that glorieth, glory in this, that he understandeth and knoweth me, saith the Lord, vers. 24. Not many wise men after the flesh are called.
But let not the Wiseman (the wordly Wiseman) glory in his Wisdom, Jer. 9.23. But let him that Glorieth, glory in this, that he understands and Knoweth me, Says the Lord, vers. 24. Not many wise men After the Flesh Are called.
But God hath chosen the foolish things of the world to confound the wise, 1 Corinth. 1.26, 27. I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise,
But God hath chosen the foolish things of the world to confound the wise, 1 Corinth. 1.26, 27. I thank thee, Oh Father, Lord of heaven and earth, that thou hast hid these things from the wise,
yet were this knowledge utterly extinguished, without extraordinary inspirations and revelations (which some fanatical persons are not afraid to pretend unto) what knowledge of the things that concerne salvation could there be? Were it not for the knowledge of the Tongues,
yet were this knowledge utterly extinguished, without extraordinary inspirations and revelations (which Some fanatical Persons Are not afraid to pretend unto) what knowledge of the things that concern salvation could there be? Were it not for the knowledge of the Tongues,
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how should we ever come to be acquainted with the Scriptures, wherein the mysteries of salvation are contained, they being originally written in Greeke and Hebrew, which without school-learning none do understand? Besides,
how should we ever come to be acquainted with the Scriptures, wherein the Mysteres of salvation Are contained, they being originally written in Greek and Hebrew, which without School learning none do understand? Beside,
how should the truth of Religion be maintained against learned adversaries, without learning? And therefore that most subtle enemie of Christians and Christian Religion, Julian the Apostate, thought this the most ready and effectual way whereby to destroy both it and them, to deprive them of the benefit of good literature;
how should the truth of Religion be maintained against learned Adversaries, without learning? And Therefore that most subtle enemy of Christians and Christian Religion, Julian the Apostate, Thought this the most ready and effectual Way whereby to destroy both it and them, to deprive them of the benefit of good literature;
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and one that did not a little admire Julian. Such also as are versed in Ecclesiastical historie may observe, that the decay of learning was the advancement of the Popedome, and so of the Popish religion;
and one that did not a little admire Julian. Such also as Are versed in Ecclesiastical history may observe, that the decay of learning was the advancement of the Popedom, and so of the Popish Religion;
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It can hardly therefore be otherwise imagined, but that this is the grand designe of the Jesuites and other Romish agents, to bring in barbarisme and illiterateness amongst us;
It can hardly Therefore be otherwise imagined, but that this is the grand Design of the Jesuits and other Romish agents, to bring in barbarism and illiterateness among us;
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for that so (they know) they shall soone be able to re-establish their religion, none being any way competently able to oppose them. But to digresse no further:
for that so (they know) they shall soon be able to re-establish their Religion, none being any Way competently able to oppose them. But to digress no further:
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and that by his own wife, 2 Sam. 6.16, 20. And it was the complaint of Salvian in his times, that if any noble man did begin to be a convert, presently he lost the honour of his nobility.
and that by his own wife, 2 Sam. 6.16, 20. And it was the complaint of Salvian in his times, that if any noble man did begin to be a convert, presently he lost the honour of his Nobilt.
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What a madness is this (saith he) amongst Christians, that Religion doth devest a man of nobility? If a man be good, he is despised as if he were evil:
What a madness is this (Says he) among Christians, that Religion does devest a man of Nobilt? If a man be good, he is despised as if he were evil:
So mockings are reckoned amongst the most grievous persecutions of the Saints, Heb. 11.36. 2. By raising calumnies and slanders against them, and by casting foule aspersions upon them.
So mockings Are reckoned among the most grievous persecutions of the Saints, Hebrew 11.36. 2. By raising calumnies and slanders against them, and by casting foul Aspersions upon them.
They devise (saith he again) deceitful matters against them that are quiet in the land, vers. 20. Though the godly be quiet in the land where they live,
They devise (Says he again) deceitful matters against them that Are quiet in the land, vers. 20. Though the godly be quiet in the land where they live,
and go from them, because they can see little or nothing, but that which causeth their grief and sorrow, Ier. 9 2. T•is was Hamans policie against the Jewes;
and go from them, Because they can see little or nothing, but that which Causes their grief and sorrow, Jeremiah 9 2. T•is was Hamans policy against the Jews;
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And when Paul and Silas came to Thessalonica, some informed th• rulers, saying, These that have turned the world upside down, are come hither also, Act. 17.6. Thus also did the Jews;
And when Paul and Silas Come to Thessalonica, Some informed th• Rulers, saying, These that have turned the world upside down, Are come hither also, Act. 17.6. Thus also did the jews;
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accuse our Saviour unto Pilate, saying, We have found this fellow perverting the nation, and forbidding to give tribute unto Cesar, saying that he himself is Christ a king, Luke 23 2. 3. By laying traps and snares for them, whereby to bring them into danger.
accuse our Saviour unto Pilate, saying, We have found this fellow perverting the Nation, and forbidding to give tribute unto Cesar, saying that he himself is christ a King, Lycia 23 2. 3. By laying traps and snares for them, whereby to bring them into danger.
Come, (said some) and let us devise devices against Jeremiah, Jer. 18.18. Peradventure he will be inticed, and we shall prevail against him, and we shall take our revenge on him, Jer. 20. •0.
Come, (said Some) and let us devise devices against Jeremiah, Jer. 18.18. Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him, Jer. 20. •0.
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and seeking to catch something out of his mouth, that they might accuse him, Luke 11.53, 54. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold on his words,
and seeking to catch something out of his Mouth, that they might accuse him, Lycia 11.53, 54. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold on his words,
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and so they might deliver him unto the power and authority of the Governour, Luke 20.20. 4. By shewing themselves glad if they can take them tripping in any kinde.
and so they might deliver him unto the power and Authority of the Governor, Lycia 20.20. 4. By showing themselves glad if they can take them tripping in any kind.
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They watch for my halting, saith Jeremie, Jer. 20.10. When my foot slippeth, (saith David) then they magnifie themselves against me, Psal. 38.16. 5. By carping and cavilling at them, however they demeane themselves.
They watch for my halting, Says Jeremiah, Jer. 20.10. When my foot slippeth, (Says David) then they magnify themselves against me, Psalm 38.16. 5. By carping and caviling At them, however they demean themselves.
As when our Saviour by the finger of God did cast out devils, some most blasphemously said that he did it by Beelzebub, the prince of devils, Mat. 12.24.
As when our Saviour by the finger of God did cast out Devils, Some most blasphemously said that he did it by Beelzebub, the Prince of Devils, Mathew 12.24.
Fifthly and lastly, let us be exhorted to labour to approve ourselves unto God, by being careful to performe this duty of honouring those that fear God.
Fifthly and lastly, let us be exhorted to labour to approve ourselves unto God, by being careful to perform this duty of honouring those that Fear God.
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How dangerous it is to despise the godly, he hath also shewed us, saying, Whos• shall offend one of these little ones, which beleeve in me, it were better for him that a milestone were hanged about his neck,
How dangerous it is to despise the godly, he hath also showed us, saying, Whos• shall offend one of these little ones, which believe in me, it were better for him that a milestone were hanged about his neck,
and that he were drowned in the depth of the sea, vers. 6. 2. The honour or dishonour done unto the godly, redounds to the honour or dishonour of God himself.
and that he were drowned in the depth of the sea, vers. 6. 2. The honour or dishonour done unto the godly, redounds to the honour or dishonour of God himself.
He that despiseth (any in whom doth appear and shine forth the sanctifying grace of Gods Spirit) despiseth not man, but God; 1 Thess. 4.8. I was an hungred, and ye gave me meat;
He that despises (any in whom does appear and shine forth the sanctifying grace of God's Spirit) despises not man, but God; 1 Thess 4.8. I was an hungered, and you gave me meat;
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I was thirsty, and ye gave me drink, &c. Verily I say unto you, Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me.
I was thirsty, and you gave me drink, etc. Verily I say unto you, Inasmuch as you have done it to one of the least of these my brothers, you have done it unto me.
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I was thirsty, and ye gave me no drink, &c. Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me, Matth. 25.35, — 45. 3. To honour the godly, because they are godly, is a sure signe of a gracious heart;
I was thirsty, and you gave me no drink, etc. Verily I say unto you, Inasmuch as you did it not to one of the least of these, you did it not to me, Matthew 25.35, — 45. 3. To honour the godly, Because they Are godly, is a sure Signen of a gracious heart;
Every one that loveth him that begat, loveth also him that is begotten of him, 1 John 5.1. If a man say, I love God, and hateth his brother, he is a liar.
Every one that loves him that begat, loves also him that is begotten of him, 1 John 5.1. If a man say, I love God, and hates his brother, he is a liar.
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For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? And this commandment have we from him, that he who loveth God, should love his brother also, 1 John 4. vers. 20, 21. This is the message, which ye heard from the beginning, that we should love one another.
For he that loves not his brother, whom he hath seen, how can he love God, whom he hath not seen? And this Commandment have we from him, that he who loves God, should love his brother also, 1 John 4. vers. 20, 21. This is the message, which you herd from the beginning, that we should love one Another.
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and wherefore slew he him? because his own works were evil, and his brothers righteous, 1 John 3.11, 12. We know, that we have passed from death to life,
and Wherefore slew he him? Because his own works were evil, and his Brother's righteous, 1 John 3.11, 12. We know, that we have passed from death to life,
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When the Christians came to meet Paul, as he was going to Rome, assoone as he saw them, he thanked God, and took courage, Act. 28.15. On the other side, the godly themselves are sometimes troubled at those affronts and indignities that are done unto them.
When the Christians Come to meet Paul, as he was going to Room, As soon as he saw them, he thanked God, and took courage, Act. 28.15. On the other side, the godly themselves Are sometime troubled At those affronts and indignities that Are done unto them.
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Because Mical despised David, when she saw him dance before the Arke, and scoffed at him for it, Therefore she had no child unto the day of her death, 2 Sam. 6.23.
Because Michal despised David, when she saw him dance before the Ark, and scoffed At him for it, Therefore she had no child unto the day of her death, 2 Sam. 6.23.
It is said of Dionysius, that whereas he maintained many Philosophers and learned men, he stucke not to professe, that he did it not out of respect to them,
It is said of Dionysius, that whereas he maintained many Philosophers and learned men, he stuck not to profess, that he did it not out of respect to them,
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So some (though they will not so ingenuousl• acknowledge it, as Dionysius did) may make a shew of •onouring the godly, that so themselves may be accounted godly;
So Some (though they will not so ingenuousl• acknowledge it, as Dionysius did) may make a show of •onouring the godly, that so themselves may be accounted godly;
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therefore our Saviour inveighs against them, and cryes woe unto them for their hypocrisie, Matth. 23.29. He that receiveth a prophet in the name of a prophet, shall receive a prophets reward:
Therefore our Saviour inveighs against them, and cries woe unto them for their hypocrisy, Matthew 23.29. He that receives a Prophet in the name of a Prophet, shall receive a Prophets reward:
Whosoever shall give you a cup of water to drinke in my name, saith our Saviour) because you belong to Christ, verily I say unto you, he shall not lose his reward, Mark 9.41. The least respect shewed to the godly, because they are godly, proceeding from a true and unfained love of piety ▪ shall not be unrewarded:
Whosoever shall give you a cup of water to drink in my name, Says our Saviour) Because you belong to christ, verily I say unto you, he shall not loose his reward, Mark 9.41. The least respect showed to the godly, Because they Are godly, proceeding from a true and unfeigned love of piety ▪ shall not be unrewarded:
2. We must honour the godly without pa••ialitie. The godly must be honoured as godly; and therefore all that are godly must be honoured, as well one as another.
2. We must honour the godly without pa••ialitie. The godly must be honoured as godly; and Therefore all that Are godly must be honoured, as well one as Another.
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and garnishing their sepulchres, Matth. 23.29. but they despised and abused most shamefully such as were among them, as appeared by their deportment toward John Baptist, and towards Christ himself.
and garnishing their sepulchres, Matthew 23.29. but they despised and abused most shamefully such as were among them, as appeared by their deportment towards John Baptist, and towards christ himself.
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those he accounted excellent, and in them was all his delight, Psal. 16.3. Certaine it is, He that doth not regard the Saints that are here upon earth, whatever shew he make of honouring the Saints in heaven, all is but false and fained.
those he accounted excellent, and in them was all his delight, Psalm 16.3. Certain it is, He that does not regard the Saints that Are Here upon earth, whatever show he make of honouring the Saints in heaven, all is but false and feigned.
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This is that which S. James prescribeth, saying, My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, Jam. 2.1.
This is that which S. James prescribeth, saying, My brothers, have not the faith of our Lord jesus christ, the Lord of glory, with respect of Persons, Jam. 2.1.
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For this the Apostle Paul commended the Galatians, that they did honour him, notwithstanding that poore and despicable condition (as to the eye of the world) which they saw him in.
For this the Apostle Paul commended the Galatians, that they did honour him, notwithstanding that poor and despicable condition (as to the eye of the world) which they saw him in.
(Though Paul were a prisoner, and in bonds, yet Onesiphorus shewed all love and respect unto him:) But when he was at Rome, he sought me out very diligently,
(Though Paul were a prisoner, and in bonds, yet Onesiphorus showed all love and respect unto him:) But when he was At Room, he sought me out very diligently,
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and within a short time made her his wife, Ruth 2. and 3. and 4. Chap. 3. Though they be such as are weak in gifts and graces, yet appearing to be godly, they are to be honoured.
and within a short time made her his wife, Ruth 2. and 3. and 4. Chap. 3. Though they be such as Are weak in Gifts and graces, yet appearing to be godly, they Are to be honoured.
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Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me, Matth. 25.40. Inasmuch as you have not done it to one of the least of these, you have not done it unto me, vers. 45. Him that is weak in the faith, receive you, Rom. 14.1. We that are strong ought to beare the infirmities of the weak, and not to please our selves, Rom. 15.1. The eye cannot say to the hand, I have no need of thee:
Inasmuch as you have done it to one of the least of these my brothers, you have done it unto me, Matthew 25.40. Inasmuch as you have not done it to one of the least of these, you have not done it unto me, vers. 45. Him that is weak in the faith, receive you, Rom. 14.1. We that Are strong ought to bear the infirmities of the weak, and not to please our selves, Rom. 15.1. The eye cannot say to the hand, I have no need of thee:
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and our uncomely parts have more abundant comliness, 1 Cor. 12.21, 22, 23. From this similitude taken from the members of the natural body, the Apostle sheweth, that in the mystical body of Christ, the Church, those members which are more weake and feeble,
and our uncomely parts have more abundant comeliness, 1 Cor. 12.21, 22, 23. From this similitude taken from the members of the natural body, the Apostle shows, that in the mystical body of christ, the Church, those members which Are more weak and feeble,
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But here a Caution is to be added, and a limitation, viz. That this indulg•••e is not to be extended unto such as subvert the very fundamentals of Religion,
But Here a Caution is to be added, and a limitation, viz. That this indulg•••e is not to be extended unto such as subvert the very fundamentals of Religion,
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Indeed if any appear to erre through weakness, being desirous to learn and understand the truth, they are not to be despised and cast off, but instructed and admonished:
Indeed if any appear to err through weakness, being desirous to Learn and understand the truth, they Are not to be despised and cast off, but instructed and admonished:
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For he that biddeth him God speed, is partaker of his evil deeds, 2 John 10. and 11. Chap. To whom we gave place by subjection no not for an houre, that the truth of the Gospel might continue with you, Gal. 2.5. I would they were even cut off which trouble you, Gal. 5.12. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, &c. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.
For he that bids him God speed, is partaker of his evil Deeds, 2 John 10. and 11. Chap. To whom we gave place by subjection no not for an hour, that the truth of the Gospel might continue with you, Gal. 2.5. I would they were even Cut off which trouble you, Gal. 5.12. But I have a few things against thee, Because thou hast there them that hold the Doctrine of balaam, etc. So hast thou also them that hold the Doctrine of the Nicolaitans, which thing I hate.
Repent, or else I will come unto thee quickly, and will fight against thee with the sword of my mouth, Rev. 2.14, 15, 16. Thus Christ taxed the Church in Pergamos;
repent, or Else I will come unto thee quickly, and will fight against thee with the sword of my Mouth, Rev. 2.14, 15, 16. Thus christ taxed the Church in Pergamum;
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5. Though they slip into some exorbitancies and misdemeanours, yet if in the general they shew themselves to be godly, we should not despise, but honour them.
5. Though they slip into Some Extravagancies and misdemeanours, yet if in the general they show themselves to be godly, we should not despise, but honour them.
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when Sem and Japhet obtained a blessing, because they covered their fathers nakedness, Gen. 9.22, &c. This also is noted as an argument of Josephs goodness, that when he perceived Mary his espoused wife to be with child before they came together, he not knowing how it came to passe,
when Sem and Japheth obtained a blessing, Because they covered their Father's nakedness, Gen. 9.22, etc. This also is noted as an argument of Josephs Goodness, that when he perceived Marry his espoused wife to be with child before they Come together, he not knowing how it Come to pass,
but was minded to put her away privily, Matth. 1.19. The Apostles rule and direction in this case is, Brethren, if a man be overtaken with a fault, ye which are spiritual restore such a one in the spirit of •eekness;
but was minded to put her away privily, Matthew 1.19. The Apostles Rule and direction in this case is, Brothers, if a man be overtaken with a fault, you which Are spiritual restore such a one in the Spirit of •eekness;
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considering thy self, lest thou also be tempted, Gal. 6.1. God doth not despise his servants and children because of their infirmities and failings, but he spareth them, as a man spareth his son that serveth him, Mal. cap. 3. vers. 17. Therefore neither ought we in that respect to despise the godly.
considering thy self, lest thou also be tempted, Gal. 6.1. God does not despise his Servants and children Because of their infirmities and failings, but he spares them, as a man spares his son that serves him, Malachi cap. 3. vers. 17. Therefore neither ought we in that respect to despise the godly.
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and fearing lest they being provoked by Luthers tartness, should deal with him in the like kind, he wrote unto Bullinger a prime man among them, perswading and exhorting him to carry the business so,
and fearing lest they being provoked by Luthers tartness, should deal with him in the like kind, he wrote unto Bullinger a prime man among them, persuading and exhorting him to carry the business so,
Christ will come to be glorified in his Saints, and admired in all them that beleeve, 2 Thess. 1.10. 3. We ought to imitate them, and to follow their example.
christ will come to be glorified in his Saints, and admired in all them that believe, 2 Thess 1.10. 3. We ought to imitate them, and to follow their Exampl.
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But first, for original sin, the Scripture makes all generally guilty of it, saying, By one man (viz. Adam) sin entred into the world (that is, into all mankinde) and by sin death, and so death passed upon all,
But First, for original since, the Scripture makes all generally guilty of it, saying, By one man (viz. Adam) since entered into the world (that is, into all mankind) and by since death, and so death passed upon all,
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I was shapen in iniquity, and in sin hath my mother conceived me. Psal. 51.5. Bonaventure saith, that the fathers generally except none but Christ, as not being included in that sentence, In Adam all have sinned.
I was shapen in iniquity, and in since hath my mother conceived me. Psalm 51.5. Bonaventure Says, that the Father's generally except none but christ, as not being included in that sentence, In Adam all have sinned.
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And he addes more expressely, that the B. Virgin Mary is not to be excepted, lest while the excellency of the mother is amplified, the glory of the Son be diminished.
And he adds more expressly, that the B. Virgae Marry is not to be excepted, lest while the excellency of the mother is amplified, the glory of the Son be diminished.
And for actual sin, the Scripture sheweth, that none whiles here upon earth (except him only, Who knew no sin, yet was made sin for us, that we might be made the righteousness of God in him, 2 Cor. 5.21.) is free from it.
And for actual since, the Scripture shows, that none while Here upon earth (except him only, Who knew no since, yet was made since for us, that we might be made the righteousness of God in him, 2 Cor. 5.21.) is free from it.
There is not a just man upon earth, that doth good and sinneth not, Eccles. 7.20. The best that live here, must pray, Forgive us our trespasses, Matth. 6.12. The Blessed Virgin is no where exempted from this kinde of sin more then the other.
There is not a just man upon earth, that does good and Sinneth not, Eccles. 7.20. The best that live Here, must pray, Forgive us our Trespasses, Matthew 6.12. The Blessed Virgae is no where exempted from this kind of since more then the other.
Theophylact thinkes that she shewed her infirmity, and took too much upon her, when Christ being yet talking to the people, she sent to speak with him.
Theophylact thinks that she showed her infirmity, and took too much upon her, when christ being yet talking to the people, she sent to speak with him.
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And that Christ to purge out that vaine-glorious humour that was in her, said, Who is my Mother? &c. Matt. 12.46, &c. So upon Mark 3.31, &c. where the same story is related, he saith, that she seemes to have been possessed with vain-glory, and so would have the multitude to see, that him whom they so admired, she could draw away while he was teaching.
And that christ to purge out that vainglorious humour that was in her, said, Who is my Mother? etc. Matt. 12.46, etc. So upon Mark 3.31, etc. where the same story is related, he Says, that she seems to have been possessed with vainglory, and so would have the multitude to see, that him whom they so admired, she could draw away while he was teaching.
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They say, that the house wherein the Virgin Mary was, when the angel Gabriel came unto her, was many hundred years after translated first out of Galilee into Dalmatia above 2000 miles,
They say, that the house wherein the Virgae Marry was, when the angel Gabriel Come unto her, was many hundred Years After translated First out of Galilee into Dalmatia above 2000 miles,
Infinite stories they have of this nature, especially in the Legend of Saints, which they call, The golden Legend, a book so full of such grosse stuffe, that Ludovicus Vives, a Papist, but learned and ingenuous, with great indignation cryed out, What can be more abominable then that book? And he wondred why they should call it Golden, when as he that wrote it, was a man of an iron mouth, and of a leaden heart.
Infinite stories they have of this nature, especially in the Legend of Saints, which they call, The golden Legend, a book so full of such gross stuff, that Louis Vives, a Papist, but learned and ingenuous, with great Indignation cried out, What can be more abominable then that book? And he wondered why they should call it Golden, when as he that wrote it, was a man of an iron Mouth, and of a leaden heart.
And Melchior Canus (a Romish Bishop) passeth the same censure upon that book, and complains (as Vives also had done before him) that Laertius wrote the lives of Philosophers,
And Melchior Canus (a Romish Bishop) passes the same censure upon that book, and complains (as Vives also had done before him) that Laertius wrote the lives of Philosophers,
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You may now every where (saith Erasmus) see held out for gain Maries milk, which they honour almost as much as Christs consecrated body: prodigious oile;
You may now every where (Says Erasmus) see held out for gain Mary's milk, which they honour almost as much as Christ consecrated body: prodigious oil;
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Call upon me, saith he, Psal. 50.15. When ye pray, say, Our Father, &c. saith Christ, Matth. 6.9. 5. They rely upon the merits and satisfactions of the Saints;
Call upon me, Says he, Psalm 50.15. When you pray, say, Our Father, etc. Says christ, Matthew 6.9. 5. They rely upon the merits and satisfactions of the Saints;
therefore we are to rely on his merit and satisfaction, and of none other: If any man sin, we have an advocate with the Father, Jesus Christ the righteous,
Therefore we Are to rely on his merit and satisfaction, and of none other: If any man since, we have an advocate with the Father, jesus christ the righteous,
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The Greeke Interpreters, called the Septuagint, (whom the vulgar Latine doth follow, and indeed translate) render it, He that sweareth to his neighbour, and doth not disanul it.
The Greek Interpreters, called the septuagint, (whom the Vulgar Latin does follow, and indeed translate) render it, He that Sweareth to his neighbour, and does not disannul it.
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but so it should rather be NONLATINALPHABET larea, then NONLATINALPHABET leharea. Yet R. Nathan in his Hebrew Concordances saith, that in the opinion of some, (whom he meaneth, I know not) the Hebrew word here in this place doth signifie neighbour. In the like sense doth Symmachus, an ancient Greeke Interpreter, take it; who expresseth it thus:
but so it should rather be larea, then leharea. Yet R. Nathan in his Hebrew Concordances Says, that in the opinion of Some, (whom he means, I know not) the Hebrew word Here in this place does signify neighbour. In the like sense does Symmachus, an ancient Greek Interpreter, take it; who Expresses it thus:
But Aquila and Theodotion, two ancient Greeke Interpreters also, render it, to afflict; and so Hierome in his Translation of the Psalmes, which he calls juxta Hebraicam veritatem, according to the Hebrew verity:
But Aquila and Theodotion, two ancient Greek Interpreters also, render it, to afflict; and so Jerome in his translation of the Psalms, which he calls juxta Hebraicam veritatem, according to the Hebrew verity:
The Hebrew word (NONLATINALPHABET) is as much as to do evil. Now evil is either the evil of sin; eschew evil, Psal. 34.14. that is, eschew sin: or the evil of affliction;
The Hebrew word () is as much as to do evil. Now evil is either the evil of since; eschew evil, Psalm 34.14. that is, eschew since: or the evil of affliction;
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So Moses shewes, that God did allow his people to make a vow, and a binding oath to afflict the soul, Num. 30.13. The Chaldee Paraphrast seemes to have understood it in that sense also; he expresseth it thus:
So Moses shows, that God did allow his people to make a Voelli, and a binding oath to afflict the soul, Num. 30.13. The Chaldee Paraphrast seems to have understood it in that sense also; he Expresses it thus:
3. The blessed man here spoken of, is described by his care to performe the duties of the second table, to wit, those duties, which one man doth owe unto another;
3. The blessed man Here spoken of, is described by his care to perform the duties of the second table, to wit, those duties, which one man does owe unto Another;
The true and genuine sense of the words is this, that the person here mentioned is so faithful in his dealings with men, that he will performe his promises, especially if they be confirmed by oath,
The true and genuine sense of the words is this, that the person Here mentioned is so faithful in his dealings with men, that he will perform his promises, especially if they be confirmed by oath,
The words thus opened, afford us this doctrinal conclusion, That a citizen of heaven is one, who hath a care to performe what he promiseth, especially what he sweareth;
The words thus opened, afford us this doctrinal conclusion, That a citizen of heaven is one, who hath a care to perform what he promises, especially what he Sweareth;
The Apostle saith that he did not use lightness, that there should be with him yea, yea, and nay, nay, 2 Cor. 1.17. He was not off and on, so that now he would do a thing, and by and by he would not do it.
The Apostle Says that he did not use lightness, that there should be with him yea, yea, and nay, nay, 2 Cor. 1.17. He was not off and on, so that now he would do a thing, and by and by he would not do it.
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1. There is a calling on God to witness that which is spoken: God is my witness, saith Paul, Rom. 1.9. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not, saith he, 2 Cor. 11.31.
1. There is a calling on God to witness that which is spoken: God is my witness, Says Paul, Rom. 1.9. The God and Father of our Lord jesus christ, which is blessed for evermore, Knoweth that I lie not, Says he, 2 Cor. 11.31.
when they said, God knoweth, and God is witness, and the like, because they did not say, By God. But to think that it is no oath except the syllable By be used, is such a simple conceit, that (as one saith) it is rather to be derided then confuted.
when they said, God Knoweth, and God is witness, and the like, Because they did not say, By God. But to think that it is no oath except the syllable By be used, is such a simple conceit, that (as one Says) it is rather to be derided then confuted.
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The like also is to be said of these speeches, In very deed, In faith, In truth, or In troth. And so, By my faith, By my truth, or troth; properly these are not oathes,
The like also is to be said of these Speeches, In very deed, In faith, In truth, or In troth. And so, By my faith, By my truth, or troth; properly these Are not Oaths,
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Sometimes only the contestation is expressed, as in the formes before cited. Sometimes only the execration, as 2 Sam. 3.35. So do God to me, and more alfo, if I taste bread, or ought else, till the sun be down.
Sometime only the contestation is expressed, as in the forms before cited. Sometime only the execration, as 2 Sam. 3.35. So do God to me, and more also, if I taste bred, or ought Else, till the sun be down.
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and Israel he shall know, if it be in rebellion, or if in transgression against the Lord (save us not this day) that we have built us an altar to turne from following the Lord,
and Israel he shall know, if it be in rebellion, or if in Transgression against the Lord (save us not this day) that we have built us an altar to turn from following the Lord,
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if it were otherwise then they spake. So 2 Cor. 1.23. I call God for a record upon my soule, &c. First, there is a contestation, I call God for a record:
if it were otherwise then they spoke. So 2 Cor. 1.23. I call God for a record upon my soul, etc. First, there is a contestation, I call God for a record:
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In Damascus the governour, &c. 2 Cor. 11.31, 32, 33. And that, I call God for a record upon my soule, that to spare you I came not as yet to Corinth. 2 Cor. 1.23. A promissorie oath is that, wherein a thing is promised with an oath.
In Damascus the governor, etc. 2 Cor. 11.31, 32, 33. And that, I call God for a record upon my soul, that to spare you I Come not as yet to Corinth. 2 Cor. 1.23. A promissory oath is that, wherein a thing is promised with an oath.
As that oath, wherein David and Jonathan did sweare to be true each to other, 1 Sam. 20. vers. 11, &c. So Abraham and Abimelech, Genes. 21.31, 32. And Isaac and Abimelech, Gen. 26.28, 29. Under a promissorie oath is comprehended a comminatorie oath, wherein something is threatned with an oath.
As that oath, wherein David and Johnathan did swear to be true each to other, 1 Sam. 20. vers. 11, etc. So Abraham and Abimelech, Genesis. 21.31, 32. And Isaac and Abimelech, Gen. 26.28, 29. Under a promissory oath is comprehended a comminatory oath, wherein something is threatened with an oath.
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yea Theophylact and divers other authors of good account have expressed themselves so as if they were of this opinion, though some have indeavoured to interpret them so as to free them from it.
yea Theophylact and diverse other Authors of good account have expressed themselves so as if they were of this opinion, though Some have endeavoured to interpret them so as to free them from it.
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I have lift up my hand unto the Lord, &c. said he, that is as much as, I have sworne unto the Lord, or by the Lord; that phrase of lifting up the hand (as R. Salomon upon the place observeth) doth import an oath,
I have lift up my hand unto the Lord, etc. said he, that is as much as, I have sworn unto the Lord, or by the Lord; that phrase of lifting up the hand (as R. Solomon upon the place observeth) does import an oath,
because that gesture was used in swearing, as appears, Dan. 12.7. and Revel. 10.5, 6. We find also Abraham swearing, Gen. 21.31. and causing his servant to sweare, Gen. 24.3.
Because that gesture was used in swearing, as appears, Dan. 12.7. and Revel. 10.5, 6. We find also Abraham swearing, Gen. 21.31. and causing his servant to swear, Gen. 24.3.
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We reade also of the Angels swearing, Dan. 12.7. Rev. 10.5, 6. And to this purpose we have the example of God himself, of whose swearing we have often mention in the Scripture; as Gen. 26.3. Exod. 13.5. and 33.1. Josh. 5.6. and so in many other places.
We read also of the Angels swearing, Dan. 12.7. Rev. 10.5, 6. And to this purpose we have the Exampl of God himself, of whose swearing we have often mention in the Scripture; as Gen. 26.3. Exod 13.5. and 33.1. Josh. 5.6. and so in many other places.
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And therefore to swear by Gods name is noted as a part of that honour and worship which is due unto him, Deut. 6.13. and 10.20. 2 If we consider an oath ex fine, in respect of the end of it, this also will shew it to be lawful.
And Therefore to swear by God's name is noted as a part of that honour and worship which is due unto him, Deuteronomy 6.13. and 10.20. 2 If we Consider an oath ex fine, in respect of the end of it, this also will show it to be lawful.
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because our Saviour did not say, Sweare not at all, neither by God, nor by the creatures, but he only made mention of the creatures as not to be sworne by.
Because our Saviour did not say, Swear not At all, neither by God, nor by the creatures, but he only made mention of the creatures as not to be sworn by.
So Hierome in his Commentarie upon Mat. 5. saith, that as it was permitted unto the Jews to offer sacrifices unto God, that so they might not offer them unto idols:
So Jerome in his Commentary upon Mathew 5. Says, that as it was permitted unto the jews to offer Sacrifices unto God, that so they might not offer them unto Idols:
Christ did bend his speech against the Scribes and Pharisees, who held, that if they did not use some certaine formes of swearing, it was no matter how they did sweare.
christ did bend his speech against the Scribes and Pharisees, who held, that if they did not use Some certain forms of swearing, it was no matter how they did swear.
Calvin takes this to be the meaning, that swearing doth arise from the corruption that is in men, who are so false and deceitful, that except they sweare, it is hard to trust them.
calvin Takes this to be the meaning, that swearing does arise from the corruption that is in men, who Are so false and deceitful, that except they swear, it is hard to trust them.
but with an oath, when there is no good And just occasion for it, cometh of evil, that is, of mens corruption, who take Gods name in vain by their rash and unadvised swearing.
but with an oath, when there is no good And just occasion for it, comes of evil, that is, of men's corruption, who take God's name in vain by their rash and unadvised swearing.
SERM. XXI. Psal. 15.4. He that sweareth to his own hurt, and changeth not. AFter the explication of the words, and the doctrine observed from them, I have shewed, 1. What an oath is. 2. How oathes are distinguished.
SERMON. XXI. Psalm 15.4. He that Sweareth to his own hurt, and changes not. After the explication of the words, and the Doctrine observed from them, I have showed, 1. What an oath is. 2. How Oaths Are distinguished.
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and serve him, and shalt sweare by his name, Deut. 6.13. So also Deut. 10.20. Therefore an oath is called an oath of the Lord, Exod. 22.11. And the oath of God, Eccles. 8.2.
and serve him, and shalt swear by his name, Deuteronomy 6.13. So also Deuteronomy 10.20. Therefore an oath is called an oath of the Lord, Exod 22.11. And the oath of God, Eccles. 8.2.
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So Paul used to sweare by God, Rom. 1.9. and 2 Cor. 1.23. and 11.31. Thus the Angels sweare, Dan. 12.7. Revel. 10.5, 6. So God having no greater to sweare by, doth sweare by himself, Heb. 6.13. By my self have I sworne, saith the Lord, &c. Gen. 22.16. He expostulates with Jerusalem, saying, How shall I pardon thee for this!
So Paul used to swear by God, Rom. 1.9. and 2 Cor. 1.23. and 11.31. Thus the Angels swear, Dan. 12.7. Revel. 10.5, 6. So God having no greater to swear by, does swear by himself, Hebrew 6.13. By my self have I sworn, Says the Lord, etc. Gen. 22.16. He expostulates with Jerusalem, saying, How shall I pardon thee for this!
And the Prophet Zephanie complaineth of, and denounceth Gods judgments against some, who did sweare by the Lord, and by Malchem, Zeph. 1.5. There is great reason why we should only sweare by God;
And the Prophet Zephaniah Complaineth of, and Denounceth God's Judgments against Some, who did swear by the Lord, and by Malchem, Zephaniah 1.5. There is great reason why we should only swear by God;
So David sware in part by the life of Jonathan, saying, As the Lord liveth, and as thy soul liveth, &c. 1 Sam. 20.3. The like may be seen 1 Sam. 25.26. and 2 King. 2.2.4.6.
So David sware in part by the life of Johnathan, saying, As the Lord lives, and as thy soul lives, etc. 1 Sam. 20.3. The like may be seen 1 Sam. 25.26. and 2 King. 2.2.4.6.
For else there needed not several reasons concerning several creatures, why men should not sweare by them: one general reason would have sufficed for all, to wit, that they are creatures,
For Else there needed not several Reasons Concerning several creatures, why men should not swear by them: one general reason would have sufficed for all, to wit, that they Are creatures,
And whereas it may be objected, that God commands all to sweare by his name, and complains of those as most injurious unto him, who sweare by the creatures;
And whereas it may be objected, that God commands all to swear by his name, and complains of those as most injurious unto him, who swear by the creatures;
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For so the oath doth not (he saith) rest in the creatures, but God himself is called to be witness, those things being produced and held out, which are signes and tokens of his glory.
For so the oath does not (he Says) rest in the creatures, but God himself is called to be witness, those things being produced and held out, which Are Signs and tokens of his glory.
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In like manner Chemnitius on Matth. •. 34, &c. saith, That whereas Hierome thinketh that Christ doth simply forbid those formes of swearing by the creatures;
In like manner Chemnitz on Matthew •. 34, etc. Says, That whereas Jerome Thinketh that christ does simply forbid those forms of swearing by the creatures;
because God doth in some notable manner manifest his presence, glory, power, and operation in the creatures, &c. 2. The creatures sometimes are mentioned in oathes by obtestation, or as it were oppigneration;
Because God does in Some notable manner manifest his presence, glory, power, and operation in the creatures, etc. 2. The creatures sometime Are mentioned in Oaths by obtestation, or as it were oppigneration;
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as when we deposite some pretious thing, and which is deare unto us, with God as a pledge, that if we prove false, God may punish our perfidiousness in that thing.
as when we deposit Some precious thing, and which is deer unto us, with God as a pledge, that if we prove false, God may Punish our perfidiousness in that thing.
Thus also Calvin saith, That when any sweare by their head or by their life, which is the singular gift of God, they bring as it were a pawne or pledge of their sincere and faithfull dealing.
Thus also calvin Says, That when any swear by their head or by their life, which is the singular gift of God, they bring as it were a pawn or pledge of their sincere and faithful dealing.
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This, which they say, to me seemes very probable by those places, Matth. 5.34, 35, 36. and 23.21, 22. And I see, that some others will not condemne that opinion so explained,
This, which they say, to me seems very probable by those places, Matthew 5.34, 35, 36. and 23.21, 22. And I see, that Some Others will not condemn that opinion so explained,
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Ye shall not sweare by my Names falsly, saith God, Levit. 19.12. Love no false oath, Zach. 8.17. It is a sin to speak falsly, though it be without an oath;
You shall not swear by my Names falsely, Says God, Levit. 19.12. Love no false oath, Zach 8.17. It is a since to speak falsely, though it be without an oath;
which implies thus much, that we should be passive rather then active in swearing; we should not swear, but when some urgent occasion doth enforce us to it.
which Implies thus much, that we should be passive rather then active in swearing; we should not swear, but when Some urgent occasion does enforce us to it.
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Therefore to swear in righteousness is required peculiarly in a promissory oath, (under which is comrehended a comminatorie oath, as was noted before) so that he that sweareth he will doe this or that, must have a care that it be just and lawful, which he sweareth.
Therefore to swear in righteousness is required peculiarly in a promissory oath, (under which is comrehended a comminatory oath, as was noted before) so that he that Sweareth he will do this or that, must have a care that it be just and lawful, which he Sweareth.
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Herod did not sweare in righteousness, when he sware that he would give the damosel whatsoever she should aske, not limiting it (as he should have done) to things lawful;
Herod did not swear in righteousness, when he sware that he would give the damosel whatsoever she should ask, not limiting it (as he should have done) to things lawful;
when by Abigails advertisement he came to see and consider that he had sworne, but not in righteousness, he did not take himself bound to keepe his oath,
when by Abigails advertisement he Come to see and Consider that he had sworn, but not in righteousness, he did not take himself bound to keep his oath,
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and he blessed God that had sent Abigail, and Abigail, and the counsel which she gave him, 1 Sam. 25.22, 32, 33. It is a haynous thing to take God to witness, that we will do that which he hates and forbids;
and he blessed God that had sent Abigail, and Abigail, and the counsel which she gave him, 1 Sam. 25.22, 32, 33. It is a heinous thing to take God to witness, that we will do that which he hates and forbids;
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These things thus premised concerning an oath, I come now to the Doctrine observed from the Text, viz. That a citizen of heaven is one, who hath a care to performe his promises, especially if they be confirmed by an oath;
These things thus premised Concerning an oath, I come now to the Doctrine observed from the Text, viz. That a citizen of heaven is one, who hath a care to perform his promises, especially if they be confirmed by an oath;
So Jeremie; They will deceive every one his neighbour, and will not speak the truth, Jer. 9.5. Zedekiah is threatned from the Lord, because he brake the covenant which he had made with the king of Babylon.
So Jeremiah; They will deceive every one his neighbour, and will not speak the truth, Jer. 9.5. Zedekiah is threatened from the Lord, Because he brake the Covenant which he had made with the King of Babylon.
Shall he prosper? shall he escape that doth such things? or shall he break the covenant and be delivered? Ezek. 17 vers. 15. The Apostle reckoneth this among the great.
Shall he prosper? shall he escape that does such things? or shall he break the Covenant and be Delivered? Ezekiel 17 vers. 15. The Apostle Reckoneth this among the great.
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Be ye followers of God as deare children, Ephes. 5.1. As he who hath called you is holy, be ye also holy in all manner of conversation, 1 Pet. 1.15.
Be you followers of God as deer children, Ephesians 5.1. As he who hath called you is holy, be you also holy in all manner of Conversation, 1 Pet. 1.15.
He is faithful that hath promised, Heb. 10 23. He is a faithful God that keepeth covenant, Deut. 7.9. Neh. 1.5. He hath remembred his covenant for ever, Psal. 105.8.
He is faithful that hath promised, Hebrew 10 23. He is a faithful God that Keepeth Covenant, Deuteronomy 7.9. Neh 1.5. He hath remembered his Covenant for ever, Psalm 105.8.
And so he will remember it; He will ever be mindful of his covenant, Psal. 111.5. My covenant (saith he) will I not breake, Psal. 89.34. 2. Faithfulness is one of the great and weighty things of the law, Matth. 23.23.
And so he will Remember it; He will ever be mindful of his Covenant, Psalm 111.5. My Covenant (Says he) will I not break, Psalm 89.34. 2. Faithfulness is one of the great and weighty things of the law, Matthew 23.23.
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He that shall ascend into the hill of the Lord, and stand in his holy place, is one that doth not lift up his minde to vanity, nor sweare deceitfully, Psal. 24.4.
He that shall ascend into the hill of the Lord, and stand in his holy place, is one that does not lift up his mind to vanity, nor swear deceitfully, Psalm 24.4.
yet having taken it, and the matter of it being just, viz. to spare and preserve the Gibeonites who did yeeld up themselves unto them, they would keepe it.
yet having taken it, and the matter of it being just, viz. to spare and preserve the Gibeonites who did yield up themselves unto them, they would keep it.
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now therefore we may not touch them, Josh. 9.18, 19. So David having sworne to Shimei that he should not die, viz. for reviling him as he had done, he kept his oath,
now Therefore we may not touch them, Josh. 9.18, 19. So David having sworn to Shimei that he should not die, viz. for reviling him as he had done, he kept his oath,
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and let shimei live while he himself lived, 2 Sam. 19.23. and 1 King. 2.8. He gave Salomon indeed an item concerning Shimei, and Salomon at length put him to death;
and let shimei live while he himself lived, 2 Sam. 19.23. and 1 King. 2.8. He gave Solomon indeed an item Concerning Shimei, and Solomon At length put him to death;
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but it was for a new offence whereby he made himself guiltie of death, 1 Sam. 2.36, &c. Zedekiah's sin in not keeping covenant with the king of Babylon is aggravated by this, that he had confirmed the covenant by oath, and yet did breake it.
but it was for a new offence whereby he made himself guilty of death, 1 Sam. 2.36, etc. Zedekiah's sin in not keeping Covenant with the King of Babylon is aggravated by this, that he had confirmed the Covenant by oath, and yet did break it.
and whose covenant he brake, even with him in the midst of Babylon shall he die, Ezek. 17.16. Seeing he despised the oath by breaking the covenant (when lo he had given his hand) and hath done all these things, he shall not escape.
and whose Covenant he brake, even with him in the midst of Babylon shall he die, Ezekiel 17.16. Seeing he despised the oath by breaking the Covenant (when lo he had given his hand) and hath done all these things, he shall not escape.
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and my covenant that he hath broken, even it will I recompence upon his own head, Ezek. 17.18, 19. There is great reason why special regard should be had of oathes, and special care of performing them.
and my Covenant that he hath broken, even it will I recompense upon his own head, Ezekiel 17.18, 19. There is great reason why special regard should be had of Oaths, and special care of performing them.
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For 1. An oath is a most solemne and sacred bond, an oath for confirmation being unto men an end of all strife, Heb. 6.16. What is confirmed by oath, men make themselves sure of, and doubt not of the performance of what is so promised.
For 1. an oath is a most solemn and sacred bound, an oath for confirmation being unto men an end of all strife, Hebrew 6.16. What is confirmed by oath, men make themselves sure of, and doubt not of the performance of what is so promised.
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Therefore Abraham would have his servants to sweare, when he sent him about a wife for his son Isaac, Gen. 24 3. And Jacob requiring his son Joseph to bury him when he was dead, not in Egypt,
Therefore Abraham would have his Servants to swear, when he sent him about a wife for his son Isaac, Gen. 24 3. And Jacob requiring his son Joseph to bury him when he was dead, not in Egypt,
so especially to sweare falsly and deceitfully, to promise by oath and not to performe, this (I say) especially doth dishonour God, his Name being called on,
so especially to swear falsely and deceitfully, to promise by oath and not to perform, this (I say) especially does dishonour God, his Name being called on,
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Surely, mine oath that he hath despised, and my covenant that he hath broken, even it will I recompence upon his own head, said God concerning Zedekiah, Ezek. 17.18. In the verse next but one before, it is called the king of Babylons oath (whose oath he despised) because Zedekiah swore to him;
Surely, mine oath that he hath despised, and my Covenant that he hath broken, even it will I recompense upon his own head, said God Concerning Zedekiah, Ezekiel 17.18. In the verse next but one before, it is called the King of Babylons oath (whose oath he despised) Because Zedekiah swore to him;
Therefore promises and promissorie oathes must alwayes have this limitation either expressed, or understood, So far forth as it shall please God to make us able.
Therefore promises and promissory Oaths must always have this limitation either expressed, or understood, So Far forth as it shall please God to make us able.
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And in this case, when a man through some intervenient cause, which he could not prevent, is made unable to performe so much as he hath sworne or promised, he is bound to performe so much as he is able,
And in this case, when a man through Some intervenient cause, which he could not prevent, is made unable to perform so much as he hath sworn or promised, he is bound to perform so much as he is able,
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For first, for fraud and circumvention, that doth not excuse or exempt from performance, as appeares by that promissorie oath which the princes of Israel swore unto the Gibeonites;
For First, for fraud and circumvention, that does not excuse or exempt from performance, as appears by that promissory oath which the Princes of Israel swore unto the Gibeonites;
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they were circumvented by the Gibeonites, and made to beleeve that they came from a far country, (as the storie shewes, Josh. 9.) yet having sworne, they were bound to performe what they swore, and so did performe it.
they were circumvented by the Gibeonites, and made to believe that they Come from a Far country, (as the story shows, Josh. 9.) yet having sworn, they were bound to perform what they swore, and so did perform it.
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and would not remove the judgment until justice was executed, and the Gibeonites were satisfied, 2 Sam. 21.1, &c. Calvin therefore upon the place in Josua doth well observe, that an oath ought to be of such force with us, that we ought not to violate it even in those things wherein we have been deceived.
and would not remove the judgement until Justice was executed, and the Gibeonites were satisfied, 2 Sam. 21.1, etc. calvin Therefore upon the place in Joshua does well observe, that an oath ought to be of such force with us, that we ought not to violate it even in those things wherein we have been deceived.
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and to spare their lives, but only while they continued in their idolatrie; otherwise if they did renounce that, they might be covenanted with and preserved.
and to spare their lives, but only while they continued in their idolatry; otherwise if they did renounce that, they might be covenanted with and preserved.
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this also being further added, that the Canaanites were to yeeld up themselves and all that they had unto the Israelites, God having given those nations and their possessions unto his people.
this also being further added, that the Canaanites were to yield up themselves and all that they had unto the Israelites, God having given those Nations and their possessions unto his people.
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That in Jos. 11.19, 20. There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon, all other they tooke in battel.
That in Jos. 11.19, 20. There was not a City that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon, all other they took in battle.
but only made them more tributary, and exacted more service of them then of others, 1 King. 9.20, 21. Again, for force and violence, neither doth it disoblige a man from performing what he hath promised, especially if he have sworne to doe it.
but only made them more tributary, and exacted more service of them then of Others, 1 King. 9.20, 21. Again, for force and violence, neither does it disoblige a man from performing what he hath promised, especially if he have sworn to do it.
But others better resolve it thus, that it being lawful for one to redeeme his life with the losse of money, and this being no prejudice to the Commonwealth, one having sworne thus to a robber, he ought to performe it.
But Others better resolve it thus, that it being lawful for one to Redeem his life with the loss of money, and this being no prejudice to the Commonwealth, one having sworn thus to a robber, he ought to perform it.
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Aquinas handling the question about the validity and obligatoriness of an oath, to this case of coaction, he answers, that in an oath there is a twofold obligation;
Aquinas handling the question about the validity and obligatoriness of an oath, to this case of coaction, he answers, that in an oath there is a twofold obligation;
But whereas they seeme to make only an oath valid and obligatorie, although it were extorted by force, I see not but that it is so also in respect of a promise wich is made without an oath.
But whereas they seem to make only an oath valid and obligatory, although it were extorted by force, I see not but that it is so also in respect of a promise which is made without an oath.
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And as they say, Magis debet quis damnum temporale sustinere, quam juramentum violare, One should rather sustaine some temporal losse, then violate his oath:
And as they say, Magis debet quis damnum temporale Sustain, quam juramentum Violare, One should rather sustain Some temporal loss, then violate his oath:
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he was willing and ready to doe it, and had done it indeed, but that God who first to try him did command it, afterward, having sufficiently tried him, did forbid it.
he was willing and ready to do it, and had done it indeed, but that God who First to try him did command it, afterwards, having sufficiently tried him, did forbid it.
yet he would have others that were confederate with him to have their parts, Gen. 14. vers. 21, 22, 23, 24. Hence it is determined by the learned, that two being contracted together, cannor by mutual consent break the promise which they have made;
yet he would have Others that were confederate with him to have their parts, Gen. 14. vers. 21, 22, 23, 24. Hence it is determined by the learned, that two being contracted together, cannor by mutual consent break the promise which they have made;
The releasing which is of force to make a promise of no effect, is when the promise that is made, doth only concerne the benefit of him to whom it is made, who therefore hath power to release him that made it.
The releasing which is of force to make a promise of no Effect, is when the promise that is made, does only concern the benefit of him to whom it is made, who Therefore hath power to release him that made it.
Jacob covenanted with Laban an idolater, and he took himself bound to performe the covenant that he made with him, Gen. 31. Chap. And Zedekiah is reproved and threatned for breaking his covenant with Nebucadnezzar a meere heathen, Ezek. 17. Chap. Though they be false and faithless with whom we deale,
Jacob covenanted with Laban an idolater, and he took himself bound to perform the Covenant that he made with him, Gen. 31. Chap. And Zedekiah is reproved and threatened for breaking his Covenant with Nebuchadnezzar a mere heathen, Ezekiel 17. Chap. Though they be false and faithless with whom we deal,
That if men take up this perswasion, that it is no faith that is given to one that is unfaithful, let them take heed lest they seeke how to hide their perjurie.
That if men take up this persuasion, that it is no faith that is given to one that is unfaithful, let them take heed lest they seek how to hide their perjury.
2. They maintaine that the Pope may dispence with oathes, and absolve from them: that he may absolve subjects from their allegiance, which they have sworne unto their Soveraignes, and so in other cases.
2. They maintain that the Pope may dispense with Oaths, and absolve from them: that he may absolve subject's from their allegiance, which they have sworn unto their Sovereigns, and so in other cases.
What is this else but to verifie that of the Apostle, who speaking of the great Antichrist, describeth him thus, Who opposeth and exalteth himself above all that is called God, or is worshipped;
What is this Else but to verify that of the Apostle, who speaking of the great Antichrist, Describeth him thus, Who Opposeth and Exalteth himself above all that is called God, or is worshipped;
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3. The Jesuites, who are prime men among the Romanists, assert the lawfulness of equivocation and mental reservation, which doth quite destroy the force of an oath,
3. The Jesuits, who Are prime men among the Romanists, assert the lawfulness of equivocation and mental reservation, which does quite destroy the force of an oath,
or sweare an oath to binde his soule with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth, Num. 30.2.
or swear an oath to bind his soul with a bound, he shall not break his word, he shall do according to all that Proceedeth out of his Mouth, Num. 30.2.
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I Come to a second Use of the point, and that is to reprove many among our selves, who shew themselves most false and faithless, little regarding promises, covenants, oathes,
I Come to a second Use of the point, and that is to reprove many among our selves, who show themselves most false and faithless, little regarding promises, Covenants, Oaths,
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but afterwards, either through inconstancy and lightness, or because of some inconvenience that they are like to meet with, they fall off, and will not performe.
but afterwards, either through inconstancy and lightness, or Because of Some inconvenience that they Are like to meet with, they fallen off, and will not perform.
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so they will accommodate themselves to the times, and comply with them, whatever they be: with Proteus they will transforme themselves into all shapes;
so they will accommodate themselves to the times, and comply with them, whatever they be: with Proteus they will transform themselves into all shapes;
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Though they like not the thing, which is imposed, but plainly declare themselves against it, yet they will do it, rather then suffer any thing for not doing it.
Though they like not the thing, which is imposed, but plainly declare themselves against it, yet they will do it, rather then suffer any thing for not doing it.
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Thus they shew themselves to be of most profane spirits, to be such fooles, as Salomon speakes of, saying, Fooles make a mocke of sin, Prov. 14.9. Plainly they declare, that they feare man more then God, and that they value their estates more then their soules.
Thus they show themselves to be of most profane spirits, to be such Fools, as Solomon speaks of, saying, Fools make a mock of since, Curae 14.9. Plainly they declare, that they Fear man more then God, and that they valve their estates more then their Souls.
The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth, Psal. 34.11, — 16. Be not deceived, God is not mocked:
The face of the Lord is against them that do evil, to Cut off the remembrance of them from the earth, Psalm 34.11, — 16. Be not deceived, God is not mocked:
Now to presse and inforce this exhortation, we must consider what was said before for proof of the point, the reasons and arguments that were alledged for the confirming of it.
Now to press and enforce this exhortation, we must Consider what was said before for proof of the point, the Reasons and Arguments that were alleged for the confirming of it.
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Every one that hath this hope, purifieth himself even as he is pure, 1 Joh. 3.3. 2. That truth and faithfulness is one of the weightier things of the law, and therefore more especially to be regarded.
Every one that hath this hope, Purifieth himself even as he is pure, 1 John 3.3. 2. That truth and faithfulness is one of the Weightier things of the law, and Therefore more especially to be regarded.
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Let us take heed therefore of being guilty of that hypocrisie which our Saviour inveighed against the Scribes and Pharisees for, saying, Who unto you Scribes and Pharisees, hypocrites:
Let us take heed Therefore of being guilty of that hypocrisy which our Saviour inveighed against the Scribes and Pharisees for, saying, Who unto you Scribes and Pharisees, Hypocrites:
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and this truce was confirmed by an oath, which they mutually swore each to other. But the Pope disliking the covenant, absolved Uladislaus from his oath;
and this truce was confirmed by an oath, which they mutually swore each to other. But the Pope disliking the Covenant, absolved Vladislaus from his oath;
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Aeneas Sylvius (who was afterwards Pope, and called Pius the Second ) writing of this battle, saith, That the event of it doth shew, that Oathes are to be kept, not only with those that are of the houshold of faith,
Aeneas Sylvius (who was afterwards Pope, and called Pius the Second) writing of this battle, Says, That the event of it does show, that Oaths Are to be kept, not only with those that Are of the household of faith,
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meaning, that all should take heed of perjury, and Covenant-breaking, which cost the Christians so dear, in that battle which they fought with the Turks at Varna. Some write, that the Turk seeing the battle to go against him, drew out the Articles that were agreed upon betwixt him and the Hungarian, and holding them up to Heaven, said, O Christ,
meaning, that all should take heed of perjury, and Covenant-breaking, which cost the Christians so dear, in that battle which they fought with the Turks At Varna. some write, that the Turk seeing the battle to go against him, drew out the Articles that were agreed upon betwixt him and the Hungarian, and holding them up to Heaven, said, Oh christ,
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if thou art God, as Christians profess thou art, then avenge thy self on them, who have so highly dishonored thee, by breaking their Covenant and their Oath, which they swore by thy name:
if thou art God, as Christians profess thou art, then avenge thy self on them, who have so highly dishonoured thee, by breaking their Covenant and their Oath, which they swore by thy name:
though it were to their hurt. Marcus Regulus is famous in this respect; he being the Roman General, and warring with the Carthaginians, was taken prisoner by them;
though it were to their hurt. Marcus Regulus is famous in this respect; he being the Roman General, and warring with the Carthaginians, was taken prisoner by them;
and being sent to Rome about the exchange of prisoners, having first taken his Oath to return, and render himself prisoner if he could not effect that which he was sent about, he conceiving that exchange prejudicial to the Common-wealth, disswaded the Senate from it,
and being sent to Room about the exchange of Prisoners, having First taken his Oath to return, and render himself prisoner if he could not Effect that which he was sent about, he conceiving that exchange prejudicial to the Commonwealth, dissuaded the Senate from it,
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and according to his Oath went back to the Carthaginians, who put him to a m•st cruel and tormenting death, which he could not but expect before he went;
and according to his Oath went back to the Carthaginians, who put him to a m•st cruel and tormenting death, which he could not but expect before he went;
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The same author adds, That although in after times it did seem wonderful, that Regulus should so return to the Catharginians; yet in those times wherein he lived, he might not do otherwise.
The same author adds, That although in After times it did seem wondered, that Regulus should so return to the Carthaginians; yet in those times wherein he lived, he might not do otherwise.
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and taken many prisoners, ten of the chiefest of them were sent to Rome about the redeeming of those that were taken, having first sworn to return to the camp of the Carthaginians, if they did not prevayl in that which they went about:
and taken many Prisoners, ten of the chiefest of them were sent to Room about the redeeming of those that were taken, having First sworn to return to the camp of the Carthaginians, if they did not prevail in that which they went about:
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he answered him, Thou shouldest have done it of thy self, but now let us be content with what we have, NONLATINALPHABET, for it is not for me to forswear my self.
he answered him, Thou Shouldst have done it of thy self, but now let us be content with what we have,, for it is not for me to forswear my self.
Shall not these heathens rise up in jud•ment against many Christians, and condemn them, who make no conscience of those bonds, which the very heathens did account so sacred and inviolable?
Shall not these Heathens rise up in jud•ment against many Christians, and condemn them, who make no conscience of those bonds, which the very Heathens did account so sacred and inviolable?
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Be not rash with thy mouth, (saith Solomon) and let not thine heart be hasty to utter a thing before God. Eccles. 5.2. He speaks of vowes, which are promises made unto God;
Be not rash with thy Mouth, (Says Solomon) and let not thine heart be hasty to utter a thing before God. Eccles. 5.2. He speaks of vows, which Are promises made unto God;
neither say thou before the angel, (that is, either Christ the angel or messenger of the Covenant, Mal. 3.1. or a created angel, which is a ministring spirit, sent forth to minister for those that shall be heirs of salvation) It was an error:
neither say thou before the angel, (that is, either christ the angel or Messenger of the Covenant, Malachi 3.1. or a created angel, which is a ministering Spirit, sent forth to minister for those that shall be Heirs of salvation) It was an error:
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Gen. 24.3, 4, 5. Such care and cautiousness will all have, who fear an oath, Eccles. 9.2. and exercise themselves to have always a conscience voyd of offence both toward God, and toward men. Act. 24.16. The like we may see by the example of the spies, when they ingaged themselves by oath unto Rahab, Josh. 2.17. — 20. 2. If we doubt of the lawfulness of the Oath or promise which is required of us, we may not meddle with it;
Gen. 24.3, 4, 5. Such care and cautiousness will all have, who Fear an oath, Eccles. 9.2. and exercise themselves to have always a conscience void of offence both towards God, and towards men. Act. 24.16. The like we may see by the Exampl of the spies, when they engaged themselves by oath unto Rahab, Josh. 2.17. — 20. 2. If we doubt of the lawfulness of the Oath or promise which is required of us, we may not meddle with it;
for though in it self it be lawful, yet to us it is not lawful. Let every man be fully perswaded in his own minde. Rom. 14.5. I know and am perswaded by the Lord Jesus, that there is nothing unclean of it self:
for though in it self it be lawful, yet to us it is not lawful. Let every man be Fully persuaded in his own mind. Rom. 14.5. I know and am persuaded by the Lord jesus, that there is nothing unclean of it self:
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And when seven of the sons of Saul were to be hanged up, because of the wrong that Saul had done to the Gibeonites, David spared Meph•bosheth the son of Jonathan the son of Saul,
And when seven of the Sons of Saul were to be hanged up, Because of the wrong that Saul had done to the Gibeonites, David spared Meph•bosheth the son of Johnathan the son of Saul,
because they have more of the fear of man then of God in them, therefore against their conscience they promise and swear any thing that is imposed upon them;
Because they have more of the Fear of man then of God in them, Therefore against their conscience they promise and swear any thing that is imposed upon them;
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yea, I say unto you, fear him. Luk. 12.4, 5. 3. We must pray and labour for Christian fortitude and courage, to be valiant for the truth: for want of which grace, Jeremy complained of those of his time. Jer. 9.5.
yea, I say unto you, Fear him. Luk. 12.4, 5. 3. We must pray and labour for Christian fortitude and courage, to be valiant for the truth: for want of which grace, Jeremiah complained of those of his time. Jer. 9.5.
God hath not given us (saith the Apostle) the spirit of fear (base, cowardly fear, NONLATINALPHABET) but of power, and of love, and of a sound minde. 2 Tim. 1.7.
God hath not given us (Says the Apostle) the Spirit of Fear (base, cowardly Fear,) but of power, and of love, and of a found mind. 2 Tim. 1.7.
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If we have this spirit, we shall be able to hold both faith and a good conscience, as he exhorted Timothy to doe, 1 Tim. 1.19. A liar (saith a learned man) is bold against God, but fearful and faint-hearted towards men.
If we have this Spirit, we shall be able to hold both faith and a good conscience, as he exhorted Timothy to do, 1 Tim. 1.19. A liar (Says a learned man) is bold against God, but fearful and fainthearted towards men.
but) of his might. Ephes. 6.10. 4. And lastly, We must wean our hearts from the world, and set our affections on things above. Col. 3.2. and lay up our treasure in heaven. Mat. 6.20.
but) of his might. Ephesians 6.10. 4. And lastly, We must wean our hearts from the world, and Set our affections on things above. Col. 3.2. and lay up our treasure in heaven. Mathew 6.20.
SERM. XXIV. Psal. 15.5. He that putteth not out his money to usury. HEre we have the seventh special property of him that shall abide in Gods tabernacle,
SERMON. XXIV. Psalm 15.5. He that putteth not out his money to Usury. Here we have the seventh special property of him that shall abide in God's tabernacle,
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And another saith, That Preachers may sooner wear their tongues to the stump, then prevayl with people in this and the like cases, which concern their profit.
And Another Says, That Preachers may sooner wear their tongues to the stump, then prevail with people in this and the like cases, which concern their profit.
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That argument which Demetrius the silver-smith used to perswade his fellow-craftsmen, to stand for the honour of Diana at Ephesus, Yee know that by this we have our gain, Act. 19.25. That argument (I say) is of great force, and very prevalent with people, to make them stand for the lawfulness of usury, whatsoever be said to the contrary.
That argument which Demetrius the silversmith used to persuade his fellow-craftsmen, to stand for the honour of Diana At Ephesus, Ye know that by this we have our gain, Act. 19.25. That argument (I say) is of great force, and very prevalent with people, to make them stand for the lawfulness of Usury, whatsoever be said to the contrary.
And first, for the name, the word here used in the Hebrew, and so in other places for usury, is, NONLATINALPHABET Neshec, which comes of Nashac to bite,
And First, for the name, the word Here used in the Hebrew, and so in other places for Usury, is, Neshek, which comes of Nashac to bite,
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And usury is so called, because money lent upon usury (and so any other thing so lent) doth bite and gnaw away some of the borrowers substance, he not only repaying that which was lent,
And Usury is so called, Because money lent upon Usury (and so any other thing so lent) does bite and gnaw away Some of the borrowers substance, he not only repaying that which was lent,
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Sometimes in the Scripture where usury is spoken of, together with (Neshec) usury, there is joyned some other word as exegetical, the better to explaine the meaning of it. As NONLATINALPHABET Tarbith, which imports increase. Levit. 25.36. Prov. 28.8. Ezek. 18.8, 13, 17. and 22.12.
Sometime in the Scripture where Usury is spoken of, together with (Neshek) Usury, there is joined Some other word as exegetical, the better to explain the meaning of it. As Tarbith, which imports increase. Levit. 25.36. Curae 28.8. Ezekiel 18.8, 13, 17. and 22.12.
And NONLATINALPHABET Marbith, which comes of the same root, and signifieth the same thing, to wit, increase. Levit. 25.37. In the Greek tongue, the word for usury is NONLATINALPHABET, Tocos, which some fetch from the Hebrew NONLATINALPHABET Toc, or NONLATINALPHABET Tacac, that is, deceit.
And Marbith, which comes of the same root, and signifies the same thing, to wit, increase. Levit. 25.37. In the Greek tongue, the word for Usury is, Tocos, which Some fetch from the Hebrew Toc, or Tacac, that is, deceit.
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And Psal. 72 14. for NONLATINALPHABET Mittoc, that is, from deceit, the Greek Interpreters called the Septuagent, have NONLATINALPHABET, that is, from Usury. And Pro. 29.13. for NONLATINALPHABET Ish tecacim, i. e.
And Psalm 72 14. for Mittoc, that is, from deceit, the Greek Interpreters called the Septuagint, have, that is, from Usury. And Pro 29.13. for Is tecacim, i. e.
those Interpreters have NONLATINALPHABET Danistes, that is, an Usurer; and so also our Translators in the margent, render it, Usurer. But the Greeke word for usury, to wit, NONLATINALPHABET tocos, comes of NONLATINALPHABET ticto, which is, to bring forth, because usury makes money to bring forth money.
those Interpreters have Danistes, that is, an Usurer; and so also our Translators in the margin, render it, Usurer. But the Greek word for Usury, to wit, tocos, comes of ticto, which is, to bring forth, Because Usury makes money to bring forth money.
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as corne, wine, &c. Deut. 23.19. and Levit. 25.37. usury of money and usury of victuals are joyned together, as being of one and the same nature.
as corn, wine, etc. Deuteronomy 23.19. and Levit. 25.37. Usury of money and Usury of victuals Are joined together, as being of one and the same nature.
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Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. So also Deut. 23.19. Thou shalt not lend upon usury to thy brother, usury of money, usury of victuals, usury of any thing that is lent upon usury.
Thou shalt not give him thy money upon Usury, nor lend him thy victuals for increase. So also Deuteronomy 23.19. Thou shalt not lend upon Usury to thy brother, Usury of money, Usury of victuals, Usury of any thing that is lent upon Usury.
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He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor. Prov. 28.8. There is threatned, That the usurers riches shall be translated from him to others;
He that by Usury and unjust gain increases his substance, he shall gather it for him that will pity the poor. Curae 28.8. There is threatened, That the usurers riches shall be translated from him to Others;
which argueth, that he hath no just title to that which he getteth by usury, and so it shall bring a curse on all that he hath. See Prov. 13.22. and Job 27.16, 17. The Prophet Ezekiel also plainly shewes usury to be unlawful.
which argue, that he hath no just title to that which he gets by Usury, and so it shall bring a curse on all that he hath. See Curae 13.22. and Job 27.16, 17. The Prophet Ezekielem also plainly shows Usury to be unlawful.
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And on the other side, this is one part of the description of a wicked man, He hath given forth upon usury, ver. 13. See also ver. 17. •o the same Prophet reproving Jerusalem,
And on the other side, this is one part of the description of a wicked man, He hath given forth upon Usury, ver. 13. See also for. 17. •o the same Prophet reproving Jerusalem,
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but no usury properly so called is toothless, all doth bite more or less. 2. To exclude this cavil, in diverse places where usury is condemned, there is added the word Tarbith or Marbith, which simply signifieth increase,
but no Usury properly so called is toothless, all does bite more or less. 2. To exclude this cavil, in diverse places where Usury is condemned, there is added the word Tarbith or Marbith, which simply signifies increase,
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Those places of Scripture therefore which joyne Tarbith or Marbith with Neshec, that is, increase with usury, they plainly shew, that all increase whatsoever is more then was lent, being taken meerly for the loane, is that usury which is condemned.
Those places of Scripture Therefore which join Tarbith or Marbith with Neshek, that is, increase with Usury, they plainly show, that all increase whatsoever is more then was lent, being taken merely for the loan, is that Usury which is condemned.
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Againe, Some say, That it is onely forbidden to take usury of the poore, because the first two places of Scripture, which speake against usury, viz. Exod. 22.25. and Levit. 25.35, &c. doe expresly mention the poore, as those of whom usury ought not to be taken.
Again, some say, That it is only forbidden to take Usury of the poor, Because the First two places of Scripture, which speak against Usury, viz. Exod 22.25. and Levit. 25.35, etc. do expressly mention the poor, as those of whom Usury ought not to be taken.
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But, 1. This exception doth not well consist with the former. For, if onely some certain biting and hurting usury be forbidden, as was before pretended,
But, 1. This exception does not well consist with the former. For, if only Some certain biting and hurting Usury be forbidden, as was before pretended,
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for surely, it is evil and unlawful to bite and hurt any, whether poor or rich. 2. In other places of Scripture, which are more then twice as many, usury is s•mply forbidden and condemned.
for surely, it is evil and unlawful to bite and hurt any, whither poor or rich. 2. In other places of Scripture, which Are more then twice as many, Usury is s•mply forbidden and condemned.
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for it is granted by all, that such usury is simply evil and unlawful. 2. Neither is it true in it self, that the prohibition of usury did onely concerne the Jewes.
for it is granted by all, that such Usury is simply evil and unlawful. 2. Neither is it true in it self, that the prohibition of Usury did only concern the Jews.
Unto a stranger thou mayest lend upon usury, but unto thy brother thou shalt not lend upon usury. Deut. 23.20. I answer, It doth not therefore follow that the prohibition of usury was judicial, and concerned the Jews onely:
Unto a stranger thou Mayest lend upon Usury, but unto thy brother thou shalt not lend upon Usury. Deuteronomy 23.20. I answer, It does not Therefore follow that the prohibition of Usury was judicial, and concerned the jews only:
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And surely as God did allow the Israelites to rob and spoyle the Egyptians, though that precept be moral, Thou shalt not steal, Exod. 11.2, 3. and 12.35, 36. So might he also allow them to take usury of the Canaanites,
And surely as God did allow the Israelites to rob and spoil the egyptians, though that precept be moral, Thou shalt not steal, Exod 11.2, 3. and 12.35, 36. So might he also allow them to take Usury of the Canaanites,
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yea, the work of our hands establish thou it. Psal. 90.17. Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth. Deut. 8.18.
yea, the work of our hands establish thou it. Psalm 90.17. Thou shalt Remember the Lord thy God, for it is he that gives thee power to get wealth. Deuteronomy 8.18.
merchant and seafaring man, for good windes, and calm seas; the artificer, Lawyer, Divine, and generally all, for health and strength to follow their vocation:
merchant and seafaring man, for good winds, and Cam Seas; the Artificer, Lawyer, Divine, and generally all, for health and strength to follow their vocation:
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or give thanks if he doe prosper in it? Surely usurers are of the number of those that Job speaks of, saying, They say unto God, Depart from us, we desire not the knowledge of thy wayes.
or give thanks if he do prosper in it? Surely usurers Are of the number of those that Job speaks of, saying, They say unto God, Depart from us, we desire not the knowledge of thy ways.
so that to make a man pay so much money as was lent him, and something also for the use of the money, is as if one should make one pay for meat and drinke as much as it is worth,
so that to make a man pay so much money as was lent him, and something also for the use of the money, is as if one should make one pay for meat and drink as much as it is worth,
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Therefore the usury of money, and the usury of victuals are both alike forbidden, as being both alike unlawful. Deut. 23.19. Levit. 25.37. 3. It is also agreeable to equity, That two contracting together, one should be liable to hazard as well as the other.
Therefore the Usury of money, and the Usury of victuals Are both alike forbidden, as being both alike unlawful. Deuteronomy 23.19. Levit. 25.37. 3. It is also agreeable to equity, That two contracting together, one should be liable to hazard as well as the other.
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But, 1. Is not the Old Testament Canonical as well as the New? and are there not moral and perpetually binding precepts as well in that as in the other? Shall we at once expunge all the Old Testament,
But, 1. Is not the Old Testament Canonical as well as the New? and Are there not moral and perpetually binding Precepts as well in that as in the other? Shall we At once expunge all the Old Testament,
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and account all that is in it as nothing, except we finde it also in the New Testament? This is to come too neer the Manichees, who rejected Moses and the Prophets, saying, That the •od which spake by them was not the true God,
and account all that is in it as nothing, except we find it also in the New Testament? This is to come too near the manichees, who rejected Moses and the prophets, saying, That the •od which spoke by them was not the true God,
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because that the Lord is the avenger of all such, as we have also forewarned you, and testified. 1 Thes. 4.6. Some alledge another place in the New Testament, as being more directly against usury, to wit, those word• of our Saviour, Lend, hoping for nothing againe, Luke 6.35. Some expound it thus, Lend hoping for nothing againe more then was lent, lend so as to look for no usury:
Because that the Lord is the avenger of all such, as we have also forewarned you, and testified. 1 Thebes 4.6. some allege Another place in the New Testament, as being more directly against Usury, to wit, those word• of our Saviour, Lend, hoping for nothing again, Lycia 6.35. some expound it thus, Lend hoping for nothing again more then was lent, lend so as to look for no Usury:
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Others suppose the meaning of those words to be, that we should so lend, as not to hope for the principal againe, not to expect so much as was lent, to wit,
Others suppose the meaning of those words to be, that we should so lend, as not to hope for the principal again, not to expect so much as was lent, to wit,
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Luk. 14.12, 13, 14. This appears to be the meaning, by the 32, 33, and 34. verses. For if ye love them which love you, what thanke have ye? for sinners also love those that love them.
Luk. 14.12, 13, 14. This appears to be the meaning, by the 32, 33, and 34. Verses. For if you love them which love you, what thank have you? for Sinners also love those that love them.
for otherwise it is thanke-worthy to lend) what thanke have ye? for sinners also lend to sinners, to receive as much (NONLATINALPHABET the like courtesie) again.
for otherwise it is thankworthy to lend) what thank have you? for Sinners also lend to Sinners, to receive as much (the like courtesy) again.
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Thou oughtest to have put my money to the exchangers, and then at my coming I should have received my own with usury, Mat. 25.27. To this objection some answer by way of retortion.
Thou Ought too have put my money to the exchangers, and then At my coming I should have received my own with Usury, Mathew 25.27. To this objection Some answer by Way of retortion.
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Those words (say they) do rather prove usury unlawful, for that they were spoken to the servant that thought his master an hard man, one that reaped where he did not sow,
Those words (say they) do rather prove Usury unlawful, for that they were spoken to the servant that Thought his master an hard man, one that reaped where he did not sow,
therefore (say they) the master speaking of himself according to that opinion which the servant had of him, said, that he should have put forth his money to the exchangers, that so he might have received his own with usury.
Therefore (say they) the master speaking of himself according to that opinion which the servant had of him, said, that he should have put forth his money to the exchangers, that so he might have received his own with Usury.
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Yet the master doth not hereby acknowledge usury to be lawful, no more then he doth acknowledge himself such a hard man as the servant apprehended him.
Yet the master does not hereby acknowledge Usury to be lawful, no more then he does acknowledge himself such a hard man as the servant apprehended him.
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For otherwise one might prove cozenage to be lawful by the parable of the unjust steward, that cozened his master, Luke 16. And so theevery, because Christ in Rev. 16.15. and in other places compares his coming, to the coming of a thief in the night.
For otherwise one might prove cozenage to be lawful by the parable of the unjust steward, that cozened his master, Lycia 16. And so thievery, Because christ in Rev. 16.15. and in other places compares his coming, to the coming of a thief in the night.
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and must give account unto God, & therefore ought so to dispense things committed to our trust, that we may provide for the future, Laying up (as the Apostle saith) a good foundation against the time to come, that we may lay hold on eternal life, 1 Tim. 6.19.
and must give account unto God, & Therefore ought so to dispense things committed to our trust, that we may provide for the future, Laying up (as the Apostle Says) a good Foundation against the time to come, that we may lay hold on Eternal life, 1 Tim. 6.19.
So for this parable, from whence the objection is fetched, the scope of it is to shew, that all should improve their talents so as that God may be glorified, and thers profited by them;
So for this parable, from whence the objection is fetched, the scope of it is to show, that all should improve their Talents so as that God may be glorified, and the profited by them;
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But here that of Salomon is objected, Money answereth all things, Eccles. 10.19. One may buy horses, houses, lands with money ▪ and let them for profit:
But Here that of Solomon is objected, Money Answers all things, Eccles. 10.19. One may buy Horses, houses, Lands with money ▪ and let them for profit:
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This (as another saith) may suffice all conscionable men, that usury is unlawful, in that there is not a like consideration had of both parties, that both be partners both in loss and gain.
This (as Another Says) may suffice all conscionable men, that Usury is unlawful, in that there is not a like consideration had of both parties, that both be partners both in loss and gain.
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True it is, if through the borrowers detaining of thy money longer then he should have done, thou hast sustained dammage, it is meet that he should make thee recompence:
True it is, if through the borrowers detaining of thy money longer then he should have done, thou hast sustained damage, it is meet that he should make thee recompense:
as if God did not at all care for them? It is well observed by some, that immediately after the Law in the behalf of strangers, widows and orphans, Exod. 22.21, 22, 23, 24. follows the law against usury, v. 25. And shall they for whom God hath so graciously provided by a special law, thinke they are allowed to transgress the very next law unto it?
as if God did not At all care for them? It is well observed by Some, that immediately After the Law in the behalf of Strangers, Widows and orphans, Exod 22.21, 22, 23, 24. follows the law against Usury, v. 25. And shall they for whom God hath so graciously provided by a special law, think they Are allowed to transgress the very next law unto it?
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5. Whereas some thinke it meet and reasonable that the money of widows, orphans and strangers should be put out to usury, this indeed i• most unmeet, and against reason.
5. Whereas Some think it meet and reasonable that the money of Widows, orphans and Strangers should be put out to Usury, this indeed i• most unmeet, and against reason.
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Some object, That the Commonwealth cannot subsist without usury; men cannot trade without it. Therefore it is necessary, and consequently not to be condemned as evil and unlawful.
some Object, That the Commonwealth cannot subsist without Usury; men cannot trade without it. Therefore it is necessary, and consequently not to be condemned as evil and unlawful.
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If it be said, that they cannot maintain themselves and their relations without such trading; it may be answered, that perhaps they cannot in that manner as they doe:
If it be said, that they cannot maintain themselves and their relations without such trading; it may be answered, that perhaps they cannot in that manner as they do:
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and many foolish and hurtful lusts, which drown men in perdition and destruction. 1 Tim. 6.9. 4. Though lending and borrowing be necessary, yet usury is not necessary,
and many foolish and hurtful Lustiest, which drown men in perdition and destruction. 1 Tim. 6.9. 4. Though lending and borrowing be necessary, yet Usury is not necessary,
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And it shall be, as with the taker of usury, so with the giver of usury to him, that (I say) is nothing to the lawfulness or unlawfulness of the things spoken of, onely the Prophet shewes the generality of Gods judgment, that it should reach all, and none should escape it.
And it shall be, as with the taker of Usury, so with the giver of Usury to him, that (I say) is nothing to the lawfulness or unlawfulness of the things spoken of, only the Prophet shows the generality of God's judgement, that it should reach all, and none should escape it.
as with the taker of usury, so with the giver of usury unto him. So that the Prophet Jeremie, Jer. 15.10. I have neither le•• on usury, nor men have lent to me on usury, yet every one doth curse me, doth onely shew, that the Prophet had given none occasion to the people to hate him as they did;
as with the taker of Usury, so with the giver of Usury unto him. So that the Prophet Jeremiah, Jer. 15.10. I have neither le•• on Usury, nor men have lent to me on Usury, yet every one does curse me, does only show, that the Prophet had given none occasion to the people to hate him as they did;
he being but a meer patient, is guiltless, though the agent be guilty. For the oppressour sinneth, but the party oppressed doth onely suffer, he sinneth not.
he being but a mere patient, is guiltless, though the agent be guilty. For the oppressor Sinneth, but the party oppressed does only suffer, he Sinneth not.
God in such cases threatneth to punish the oppressour, but promiseth to succour and relieve the oppressed. Exod. 22.26, 27. Some object and say, that the law of the land doth allow usury;
God in such cases threatens to Punish the oppressor, but promises to succour and relieve the oppressed. Exod 22.26, 27. some Object and say, that the law of the land does allow Usury;
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The law of the land doth set bounds to usurers, and stint them, that they shall undergoe the penaltie of the law ▪ if they transgress and goe beyond the bounds that are set them:
The law of the land does Set bounds to usurers, and stint them, that they shall undergo the penalty of the law ▪ if they transgress and go beyond the bounds that Are Set them:
This doth no more justifie usury, then the judicial law of Moses did justifie bills of divorce, which it suffered onely for the hardness of mens hearts;
This does not more justify Usury, then the judicial law of Moses did justify bills of divorce, which it suffered only for the hardness of men's hearts;
if they speak not according to this word, it is because there is no light in them, Isa. 8.20. They searched the Scriptures dayly, whether those things were so, Act. 17.11.2.
if they speak not according to this word, it is Because there is no Light in them, Isaiah 8.20. They searched the Scriptures daily, whither those things were so, Act. 17.11.2.
If we remove (saith one) from the Text to the authority of Interpreters, I suppose we might truly averre that concerning the question, which the most impudent adversary that ever the Church had, durst never pretend for his assertion:
If we remove (Says one) from the Text to the Authority of Interpreters, I suppose we might truly aver that Concerning the question, which the most impudent adversary that ever the Church had, durst never pretend for his assertion:
Austines judgment concerning usury appears by those words of his before cited, If thou dost look to receive more then thou didst give, thou art an usurer,
Austine's judgement Concerning Usury appears by those words of his before cited, If thou dost look to receive more then thou didst give, thou art an usurer,
After them both, Barnard complained that in his time Christians were usurers, and doubted whether it were meet to call them Christians, and not rather baptized Jews.
After them both, Barnard complained that in his time Christians were usurers, and doubted whither it were meet to call them Christians, and not rather baptised jews.
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He makes usury a branch of theft, and forbidden in that precept, Thou shalt not steal: Asking, What is usury? He answers, The poyson of ones patrimony.
He makes Usury a branch of theft, and forbidden in that precept, Thou shalt not steal: Asking, What is Usury? He answers, The poison of ones patrimony.
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A Provincial Council at Eliberis, which was about the same time with the Council of Nice, viz. about 320, years after Christ, punished Clergie men both with degradation and excommunication if they took usury;
A Provincial Council At Elvira, which was about the same time with the Council of Nicaenae, viz. about 320, Years After christ, punished Clergy men both with degradation and excommunication if they took Usury;
And a general Council at Vienna about 1005. after Christ, decreed, That if any did pertinaciously hold usury to be no sin, he should be punished as an heretick. 3. Those very authors that seem to be for usury, indeed are not for it.
And a general Council At Vienna about 1005. After christ, decreed, That if any did pertinaciously hold Usury to be no since, he should be punished as an heretic. 3. Those very Authors that seem to be for Usury, indeed Are not for it.
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And again, in another place he saith, That it is alwayes to be remembred, that he that takes usury can hardly be free from being burthensome to his brother;
And again, in Another place he Says, That it is always to be remembered, that he that Takes Usury can hardly be free from being burdensome to his brother;
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and the very name of it were long since banished out of the world: and that it is more then rare, that the same should be an honest man, and an usurer.
and the very name of it were long since banished out of the world: and that it is more then rare, that the same should be an honest man, and an usurer.
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And though he thinke it a Political law, which did forbid usury, yet he will not allow the taking of usury but upon this condition for one, That the borrower gain as much or more by the money which he borrowed, as the lender.
And though he think it a Political law, which did forbid Usury, yet he will not allow the taking of Usury but upon this condition for one, That the borrower gain as much or more by the money which he borrowed, as the lender.
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but it is a contract of another nature, even meer partnership; wherein both parties, the lender and the borrower, shall either gaine together, or lose together.
but it is a contract of Another nature, even mere partnership; wherein both parties, the lender and the borrower, shall either gain together, or loose together.
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Who will call this putting forth money to usury, and not rather putting forth money to adventure? So our countrey-man Dr. Willet seems to defend some kinde of usury as lawful, but directly so as the author before mentioned.
Who will call this putting forth money to Usury, and not rather putting forth money to adventure? So our countryman Dr. Willet seems to defend Some kind of Usury as lawful, but directly so as the author before mentioned.
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except in this respect, that by this meanes (seeing what kinde of usury it is, that his greatest advocates plead for) he comes to see the unreasonableness of that course which he followeth;
except in this respect, that by this means (seeing what kind of Usury it is, that his greatest advocates plead for) he comes to see the unreasonableness of that course which he follows;
and to be partakers of his Kingdome, I have proved, and have also answered many (and I thinke, all the chief) objections that are made in defence of it:
and to be partakers of his Kingdom, I have proved, and have also answered many (and I think, all the chief) objections that Are made in defence of it:
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Our sin indeed is the greater, if we practice that, which we know to be unlawful ▪ yet our erronious opinion of a thing, doth not make it lawful for us to practice it.
Our since indeed is the greater, if we practice that, which we know to be unlawful ▪ yet our erroneous opinion of a thing, does not make it lawful for us to practice it.
Paul 's sin in persecuting and blaspheming was extenuated, because he did it ignorantly, 1 Tim. 1.13. He had sinned more grievously if he had done it against the conviction of his conscience;
Paul is since in persecuting and blaspheming was extenuated, Because he did it ignorantly, 1 Tim. 1.13. He had sinned more grievously if he had done it against the conviction of his conscience;
The Apostle aggravates the sin of the Gentiles by this, That being past feeling, they gave up themselves to lasciviousness, to commit all uncleanness with greediness. Ephes. 4.19.
The Apostle aggravates the since of the Gentiles by this, That being passed feeling, they gave up themselves to lasciviousness, to commit all uncleanness with greediness. Ephesians 4.19.
this sufficeth them, they finde it gainful. These are such as St. Paul speaks of, They suppose that gaine is godliness. 1 Tim. 6.5. But (saith he) godlin••s with contentment is great gaine, ver. 6. Riches (saith Salomon) availe not in the day of wrath;
this Suffices them, they find it gainful. These Are such as Saint Paul speaks of, They suppose that gain is godliness. 1 Tim. 6.5. But (Says he) godlin••s with contentment is great gain, ver. 6. Riches (Says Solomon) avail not in the day of wrath;
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Some scorne and deride whatsoever is spoken against the lawfulness of that which they practice; like the Pharisees, who hearing our Saviour speaking against covetousness, they being covetous, derided him. Luke 16.14.
some scorn and deride whatsoever is spoken against the lawfulness of that which they practice; like the Pharisees, who hearing our Saviour speaking against covetousness, they being covetous, derided him. Luke 16.14.
Thus it is said of an usurer, that when he heard one, who had some dependence upon him, preach against usury, in a way of derision, he applauded him for it,
Thus it is said of an usurer, that when he herd one, who had Some dependence upon him, preach against Usury, in a Way of derision, he applauded him for it,
Pro. 14. 9. But (as the Prophet Esay doth admonish) Be ye no mockers, lest your bonds be made strong. Esa. 28.22. Some are a little touched perhaps and moved with what they hear against usury, but they will not be throughly perswaded of the unlawfulness of it.
Pro 14. 9. But (as the Prophet Isaiah does admonish) Be you no mockers, lest your bonds be made strong. Isaiah 28.22. some Are a little touched perhaps and moved with what they hear against Usury, but they will not be thoroughly persuaded of the unlawfulness of it.
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or under the colour of some other contract, as buying, selling, letting, exchange, &c. Calvin saith of the French, and it may be said of others, That they devised a new subtilty, as if they could deceive God.
or under the colour of Some other contract, as buying, selling, letting, exchange, etc. calvin Says of the French, and it may be said of Others, That they devised a new subtlety, as if they could deceive God.
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For because the name of usury was odious among all, therefore instead of Usury they would say interest: but this interest was nothing else but all kinde of usury.
For Because the name of Usury was odious among all, Therefore instead of Usury they would say Interest: but this Interest was nothing Else but all kind of Usury.
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1. Usury is of evil report, and therefore to be avoyded Whatsoever things are of good report, (saith the Apostle) thinke on these things; to wit, to embrace them, Phil. 4.8.
1. Usury is of evil report, and Therefore to be avoided Whatsoever things Are of good report, (Says the Apostle) think on these things; to wit, to embrace them, Philip 4.8.
Now usury both in Scripture, and in other writings, is generally condemned, scarce any daring to maintain the lawfulness of usury truly and properly so called.
Now Usury both in Scripture, and in other writings, is generally condemned, scarce any daring to maintain the lawfulness of Usury truly and properly so called.
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Whereas some profess themselves merchants, some lawyers, &c. who is there that will profess himself an usurer? the odiousness of usury appears in this, That such as practice the thing,
Whereas Some profess themselves merchant's, Some Lawyers, etc. who is there that will profess himself an usurer? the odiousness of Usury appears in this, That such as practice the thing,
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Cato also being asked, What it is to take usury? Answered, What is it to kill a man? And the law of the ancient Romans punished an usurer twice as much as a thief;
Cato also being asked, What it is to take Usury? Answered, What is it to kill a man? And the law of the ancient Roman punished an usurer twice as much as a thief;
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but he that hardneth his heart, shall fall into mischief, Prov. 28.14. Better it is to fear where we need not, then to make bold where we should not.
but he that Hardeneth his heart, shall fallen into mischief, Curae 28.14. Better it is to Fear where we need not, then to make bold where we should not.
1. Take heed of rebelling against the light, as Job saith some doe. Job 24.13. To him that knoweth to doe good, (saith St. James) and doth it not, to him it is sin, Jam. 4.17. to him especially.
1. Take heed of rebelling against the Light, as Job Says Some doe. Job 24.13. To him that Knoweth to do good, (Says Saint James) and does it not, to him it is since, Jam. 4.17. to him especially.
But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God, Joh. 3.19, 20, 21. 3. Take heed of adventuring upon usury, as if it were lawful because of the commonness of it.
But he that does truth, comes to the Light, that his Deeds may be made manifest, that they Are wrought in God, John 3.19, 20, 21. 3. Take heed of adventuring upon Usury, as if it were lawful Because of the commonness of it.
It may be evil though a great multitude doe it, and therefore we must take heed of presuming that a thing is good and lawful, because generally people practice it:
It may be evil though a great multitude do it, and Therefore we must take heed of presuming that a thing is good and lawful, Because generally people practice it:
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For wide is the gate, and broad is the way that leadeth to destruction, and many there be that goe in thereat, Mat. 7.13. 4. Be not allured and drawn away with usury, because of the gainfulness of it.
For wide is the gate, and broad is the Way that leads to destruction, and many there be that go in thereat, Mathew 7.13. 4. Be not allured and drawn away with Usury, Because of the gainfulness of it.
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A little that a righteous man hath, is better then the riches of many wicked, Psal. 37.16. Better is a little with the fear of the Lord, then great treasure and trouble therewith, trouble of conscience, which sin will bring at the last. Prov. 15.16. Wo unto him that increaseth that which is not his: How long? Hab. 2.6.
A little that a righteous man hath, is better then the riches of many wicked, Psalm 37.16. Better is a little with the Fear of the Lord, then great treasure and trouble therewith, trouble of conscience, which since will bring At the last. Curae 15.16. Woe unto him that increases that which is not his: How long? Hab. 2.6.
or the thing which he hath deceitfully gotten, &c. Levit. 6.4. If the wicked restore the pledge, give again that he hath robbed, &c. Eze. 33.15. Zacheus professed himself ready to restore fourfold, if he had taken any thing from any man unjustly, Luk. 19.8.
or the thing which he hath deceitfully got, etc. Levit. 6.4. If the wicked restore the pledge, give again that he hath robbed, etc. Ezekiel 33.15. Zacchaeus professed himself ready to restore fourfold, if he had taken any thing from any man unjustly, Luk. 19.8.
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To doe good and to communicate, forget not; for with such sacrifices God is well pleased, Heb. 13.16. Charge them that are rich in this world, that they be not high minded;
To do good and to communicate, forget not; for with such Sacrifices God is well pleased, Hebrew 13.16. Charge them that Are rich in this world, that they be not high minded;
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That they doe good, that they be rich in good works, ready to distribute, willing to communicate, 1 Tim. 6.17, 18. He that hath pity on the poor, lendeth to the Lord,
That they do good, that they be rich in good works, ready to distribute, willing to communicate, 1 Tim. 6.17, 18. He that hath pity on the poor, dares to the Lord,
and that which he hath given, will he pay him againe, Prov. 19 17. Foeneratur Domino, qui miseretur pauperis, so the vulgar Latine translation hath it, that is, He that hath mercy on the poor, lendeth unto the Lord upon usury;
and that which he hath given, will he pay him again, Curae 19 17. Foeneratur Domino, qui miseretur pauperis, so the Vulgar Latin Translation hath it, that is, He that hath mercy on the poor, dares unto the Lord upon Usury;
A good man is merciful, and lendeth, saith David, Psal. 112.5. Doe good, and lend, hoping for nothing againe, saith our Saviour, Luke 6.35. that is, lend to such, as are never likely to lend to you again.
A good man is merciful, and dares, Says David, Psalm 112.5. Do good, and lend, hoping for nothing again, Says our Saviour, Lycia 6.35. that is, lend to such, as Are never likely to lend to you again.
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Nor taketh reward ] The Hebrew word here used, viz. NONLATINALPHABET Shochad, is sometimes rendred gift, as Exod. 23.8. and Deut. 16.19. Sometimes, reward, as in the text, Mic. 3.11. Isa. 5.23. and 45.13. and Prov. 21.14. Sometimes, a present, 1 Kin. 15.19. and 2 King. 16.8. Sometimes, bribes, 1 Sam. 8.3. Psal. 26.10. or bribery, Job 15.34.
Nor Takes reward ] The Hebrew word Here used, viz. Shochad, is sometime rendered gift, as Exod 23.8. and Deuteronomy 16.19. Sometime, reward, as in the text, Mic. 3.11. Isaiah 5.23. and 45.13. and Curae 21.14. Sometime, a present, 1 Kin. 15.19. and 2 King. 16.8. Sometime, Bribes, 1 Sam. 8.3. Psalm 26.10. or bribery, Job 15.34.
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yet the word (Shochad) is seldome used in a good sence, but usually for such a present, gift & reward as is unlawful, to wit, such as is given by way of bribery,
yet the word (Shochad) is seldom used in a good sense, but usually for such a present, gift & reward as is unlawful, to wit, such as is given by Way of bribery,
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and therefore the word is sometimes rendred bribes, and bribery: and so the circumstances of the places, where the word is used, shew, that either always,
and Therefore the word is sometime rendered Bribes, and bribery: and so the Circumstances of the places, where the word is used, show, that either always,
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That of Salomon, A gift in secret pacifieth anger, and a reward in the bosome, strong wrath, Prov. 21.14. where the word rendred reward is, Shochad, that (I say) may seeme to be meant of a lawful reward or gift.
That of Solomon, A gift in secret pacifieth anger, and a reward in the bosom, strong wrath, Curae 21.14. where the word rendered reward is, Shochad, that (I say) may seem to be meant of a lawful reward or gift.
And Abigail to David, 1 Sam. 25 18, 27, 28, 35. yet even that also seems rather to be understood of such a gift and reward as is unlawful, because it is said to be given secret, and in the bosome, that intimates, that it is given unjustly and for some corrupt end.
And Abigail to David, 1 Sam. 25 18, 27, 28, 35. yet even that also seems rather to be understood of such a gift and reward as is unlawful, Because it is said to be given secret, and in the bosom, that intimates, that it is given unjustly and for Some corrupt end.
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For otherwise why should it not be given openly, and not in such a close and clandestine manner? Truth (as they say) seeks no corners. Indeed what is given to the poor, is rather to be given in secret, both for the avoyding of the appearance of vain-glory,
For otherwise why should it not be given openly, and not in such a close and clandestine manner? Truth (as they say) seeks no corners. Indeed what is given to the poor, is rather to be given in secret, both for the avoiding of the appearance of vainglory,
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and also in respect of the modesty and shamefac'dness of those to whom we give, who being not comon beggars, may be ashamed either to ask, or to receive openly.
and also in respect of the modesty and shamefacedness of those to whom we give, who being not Common beggars, may be ashamed either to ask, or to receive openly.
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This was the corruption of Faelix, He hoped that money should have been given him of Paul, that he he might loose him, Act. 24.26. He ought to have done that without money, Paul having done nothing worthy of bonds or imprisonment.
This was the corruption of Felix, He hoped that money should have been given him of Paul, that he he might lose him, Act. 24.26. He ought to have done that without money, Paul having done nothing worthy of bonds or imprisonment.
Kimchi a Jewish Rabbin, understands the words of the text so, as if they were to be rendred, Nor taketh a reward for the innocent, (the particle NONLATINALPHABET may either signifie for, as Psal. 69.7. NONLATINALPHABET for thy sake; or against, as Psal. 83.5.
Kimchi a Jewish Rabbin, understands the words of the text so, as if they were to be rendered, Nor Takes a reward for the innocent, (the particle may either signify for, as Psalm 69.7. for thy sake; or against, as Psalm 83.5.
for that comprehends other things here specified, as back biting, and reproaching, v. 3. and usury, v. 5. The mentioning of that which is more general, hinders not,
for that comprehends other things Here specified, as back biting, and reproaching, v. 3. and Usury, v. 5. The mentioning of that which is more general, hinders not,
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how much less will he take a reward against the innocent for the perverting of judgment? And (as Calvin notes upon the place) although this chiefly concern Judges and Magistrates,
how much less will he take a reward against the innocent for the perverting of judgement? And (as calvin notes upon the place) although this chiefly concern Judges and Magistrates,
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Exod. 23.6, 7, 8. Thou shalt not wrest judgment, thou shalt not respect persons, neither take a gift, Deut. 16.19. 2. It is noted as the property of the wicked and ungodly, to take gifts and rewards in that manner, viz. by way of bribery.
Exod 23.6, 7, 8. Thou shalt not wrest judgement, thou shalt not respect Persons, neither take a gift, Deuteronomy 16.19. 2. It is noted as the property of the wicked and ungodly, to take Gifts and rewards in that manner, viz. by Way of bribery.
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So David speaking of the wicked, saith, In whose hands is mischief, and their right hand is full of bribes, Psa. 26.10. The wickedness also of the sons of Samuel, whom when he was old he made Judges in his stead, is set forth by this, that they were given to bribery.
So David speaking of the wicked, Says, In whose hands is mischief, and their right hand is full of Bribes, Psa. 26.10. The wickedness also of the Sons of Samuel, whom when he was old he made Judges in his stead, is Set forth by this, that they were given to bribery.
Moses professed his integrity in this respect, when Korah and his accomplices rose up, and rebelled against him, I have not (said he) taken one ass from them, (viz. unjustly,
Moses professed his integrity in this respect, when Korah and his accomplices rose up, and rebelled against him, I have not (said he) taken one Ass from them, (viz. unjustly,
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Behold (said he) here I am, witness against me before the Lord, and before his anointed, (that is, Saul, who was now anointed King.) Whose oxe have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blinde mine eyes therewith? and I will restore it you, 1 Sam. 12.3. 4. Destruction is denounced against those that take bribes and unjust rewards.
Behold (said he) Here I am, witness against me before the Lord, and before his anointed, (that is, Saul, who was now anointed King.) Whose ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blind mine eyes therewith? and I will restore it you, 1 Sam. 12.3. 4. Destruction is denounced against those that take Bribes and unjust rewards.
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Cursed be he that taketh a reward to slay the innocent: and all the people shall say, Amen, Deut. 27.25. And fire (saith Eliphaz) shall consume the tabernacles of bribery, that is, of those that are corrupted with bribery. Job. 15.34.
Cursed be he that Takes a reward to slay the innocent: and all the people shall say, Amen, Deuteronomy 27.25. And fire (Says Eliphaz) shall consume the Tabernacles of bribery, that is, of those that Are corrupted with bribery. Job. 15.34.
So the Prophet Esay shewing who shall escape the wrath of God, and attain unto happiness, He that walketh righteously (saith he) and speaketh uprightly, he that despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood,
So the Prophet Isaiah showing who shall escape the wrath of God, and attain unto happiness, He that walks righteously (Says he) and speaks uprightly, he that despises the gain of oppression, that shakes his hands from holding of Bribes, that stoppeth his ears from hearing of blood,
a sin, which in the best and strictest times is too frequent and ordinary, much more may we suspect and fear, that in these dissolute and licentious times it is rife and common.
a since, which in the best and Strictest times is too frequent and ordinary, much more may we suspect and Fear, that in these dissolute and licentious times it is rife and Common.
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It was the complaint of one many years agoe, That bribery hath so corrupted places and functions, that every petty office, whereof the stipends and lawful fees are but small, is notwithstanding by such corrupt wayes and indirect means as are found out, sufficient to gather great wealth.
It was the complaint of one many Years ago, That bribery hath so corrupted places and functions, that every Petty office, whereof the Stipends and lawful fees Are but small, is notwithstanding by such corrupt ways and indirect means as Are found out, sufficient to gather great wealth.
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As for treachery, & taking rewards in that respect, I thinke it is no breach of charity to suppose, that in one year now more are guilty this way then in ten years before.
As for treachery, & taking rewards in that respect, I think it is no breach of charity to suppose, that in one year now more Are guilty this Way then in ten Years before.
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Well may we cry out with the Prophet, The treacherous dealer dealeth treacherously, and the spoyler spoyleth, Isai. 21.2. Our Saviour noted this as a forerunner of Jerusalems destruction, Many shall betray one another, Matth. 24.10. I wish this doe not presage the destruction of this Nation.
Well may we cry out with the Prophet, The treacherous dealer deals treacherously, and the spoiler spoileth, Isaiah 21.2. Our Saviour noted this as a forerunner of Jerusalems destruction, Many shall betray one Another, Matthew 24.10. I wish this do not presage the destruction of this nation.
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1. For treachery, what more odious and detestable then this? ] A grievous vision is declared unto me, (saith the Prophet Esay, and then immediately he adds) The treacherous dealer dealeth treacherously, Isai. 21.2.
1. For treachery, what more odious and detestable then this? ] A grievous vision is declared unto me, (Says the Prophet Isaiah, and then immediately he adds) The treacherous dealer deals treacherously, Isaiah 21.2.
yea, the treacherous dealers have dealt very treacherously, Isa. 24 16. This also made the Prophet Jeremy so weary of living amongst the people of the Jewes, that he wished he had in the wilderness a lodging place of wayfaring men;
yea, the treacherous dealers have dealt very treacherously, Isaiah 24 16. This also made the Prophet Jeremiah so weary of living among the people of the Jews, that he wished he had in the Wilderness a lodging place of wayfaring men;
this (I say) was it, They were all an assembly of treacherous men, Jer. 9.2. Among the very heathens treachery hath been accounted most vile and abominable, and treacherous dealers have been most severely punished.
this (I say) was it, They were all an assembly of treacherous men, Jer. 9.2. Among the very Heathens treachery hath been accounted most vile and abominable, and treacherous dealers have been most severely punished.
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And the Romane history tels of Tarpeia, that she betrayed the Capitol, the chiefe part of Rome, to the Sabines, upon condition that they should give her their bracelets which they wore;
And the Roman history tells of Tarpeia, that she betrayed the Capitol, the chief part of Room, to the Sabines, upon condition that they should give her their bracelets which they wore;
and went his way and hanged himself. Matth. 27.3, 4, 5. 2. For perverting of judgment, that is also a sin of a scarlet-die, a thing which God doth greatly hate and abhor.
and went his Way and hanged himself. Matthew 27.3, 4, 5. 2. For perverting of judgement, that is also a since of a scarlet-die, a thing which God does greatly hate and abhor.
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How is the faithful city (saith the Prophet Esay, speaking of Ierusalem) become an harlot? it was full of judgment, righteousness lodged in it, but now murderers.
How is the faithful City (Says the Prophet Isaiah, speaking of Ierusalem) become an harlot? it was full of judgement, righteousness lodged in it, but now murderers.
Therefore saith the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, I will avenge me on mine enemies, Isai. 1.21, 22, 23, 24. In this respect especially God by the same Prophet complained of his vineyard, that when he looked it should bring forth grapes, it brought forth wilde grapes.
Therefore Says the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine Adversaries, I will avenge me on mine enemies, Isaiah 1.21, 22, 23, 24. In this respect especially God by the same Prophet complained of his vineyard, that when he looked it should bring forth grapes, it brought forth wild grapes.
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and he looked for judgment, but behold oppression; for righteousness, but behold a cry, Isai. 5.7. It doth principally concerne Judges and Magistrates to beware of this sin, perverting of judgment, and to that end to beware of bribery:
and he looked for judgement, but behold oppression; for righteousness, but behold a cry, Isaiah 5.7. It does principally concern Judges and Magistrates to beware of this since, perverting of judgement, and to that end to beware of bribery:
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And it is recorded of Cambyses (the son of Cyrus, who is diverse times mentioned in the Scripture) that hearing of a Judge that had been corrupted with bribes, he put him to death,
And it is recorded of Cambyses (the son of Cyrus, who is diverse times mentioned in the Scripture) that hearing of a Judge that had been corrupted with Bribes, he put him to death,
and caused his skin to be flayed off, and being cut out into thongs, to be fastned to the judgement-seat, where he made his son to sit as Judge, requiring him to consider in what seat he did sit, meaning, that he should take warning by the example of his father,
and caused his skin to be flayed off, and being Cut out into thongs, to be fastened to the judgement-seat, where he made his son to fit as Judge, requiring him to Consider in what seat he did fit, meaning, that he should take warning by the Exampl of his father,
lest he also proving corrupt, were punished in the like manner. But this dutie of refraining from bribes and unjust rewards, doth also concerne others.
lest he also proving corrupt, were punished in the like manner. But this duty of refraining from Bribes and unjust rewards, does also concern Others.
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Shouldest thou helpe the ungodly? As a Prophet said to Jehoshaphat, when he had assisted Ahab in an unwarrantable enterprize, 2 Chron. 19.2. Such as are called to beare witness in any matter, must take heed of being bribed and corrupted with gifts to give in false evidence.
Shouldst thou help the ungodly? As a Prophet said to Jehoshaphat, when he had assisted Ahab in an unwarrantable enterprise, 2 Chronicles 19.2. Such as Are called to bear witness in any matter, must take heed of being bribed and corrupted with Gifts to give in false evidence.
All these, Judges, Lawyers, Sollicitours, Witnesses, whoever they be that any way pervert judgment, they are such as the Prophet Amos complaines of, They turne judgment into wormwood, and into gall;
All these, Judges, Lawyers, Solicitors, Witnesses, whoever they be that any Way pervert judgement, they Are such as the Prophet Amos complains of, They turn judgement into wormwood, and into Gall;
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and the fruit of righteousness into hemlocke, Amos 5.7. and 6.12. That which otherwise in it selfe is most sweet and wholsome, they so corrupt as to make it most bitter and deadly.
and the fruit of righteousness into hemlock, Amos 5.7. and 6.12. That which otherwise in it self is most sweet and wholesome, they so corrupt as to make it most bitter and deadly.
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The Lord your God is a God of gods, and Lord of lords, a great God, a mighty and a terrible, which regardeth not persons, nor taketh rewards, Deut. 10.17.
The Lord your God is a God of God's, and Lord of Lords, a great God, a mighty and a terrible, which Regardeth not Persons, nor Takes rewards, Deuteronomy 10.17.
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for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts, 2 Chron. 19. vers. 6, 7. 2. Bribery is a bait, which such as are none of the worst are apt to be taken with;
for there is no iniquity with the Lord our God, nor respect of Persons, nor taking of Gifts, 2 Chronicles 19. vers. 6, 7. 2. Bribery is a bait, which such as Are none of the worst Are apt to be taken with;
and therefore it is the more carefully to be avoided. The gift blindeth the wise, and perverteth the words of the righteous, Exod. 23.8. and Deut. 16.19. Bernard writes of Martin, a man in great place and power, but of rare and wonderfull integrity, that when as he was travelling, one gave him a horse, which he then stood in need of;
and Therefore it is the more carefully to be avoided. The gift blinds the wise, and perverteth the words of the righteous, Exod 23.8. and Deuteronomy 16.19. Bernard writes of Martin, a man in great place and power, but of rare and wonderful integrity, that when as he was traveling, one gave him a horse, which he then stood in need of;
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a little after finding that the man had a business in agitation, and so came to him for his favour in it, he said unto him, Thou hast deceived me; I did not know that thou wast to have any such business. Take thy horse;
a little After finding that the man had a business in agitation, and so Come to him for his favour in it, he said unto him, Thou hast deceived me; I did not know that thou wast to have any such business. Take thy horse;
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The same author also writes of another called Godfrey, who being likewise in authority, when one came and brought him a Sturgion, he would not receive it,
The same author also writes of Another called Godfrey, who being likewise in Authority, when one Come and brought him a Sturgeon, he would not receive it,
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Fire shall consume the tabernacles of bribery, that is, the houses and families of such as are given to bribery, Job 15.34. In thee they have taken gifts to shed blood;
Fire shall consume the Tabernacles of bribery, that is, the houses and families of such as Are given to bribery, Job 15.34. In thee they have taken Gifts to shed blood;
this was charged upon Jerusalem, and alledged as one cause of her destruction, Ezek. 22.12. See also Mich. cap. 3. vers. 11, 12. The king by judgment establisheth the land:
this was charged upon Jerusalem, and alleged as one cause of her destruction, Ezekiel 22.12. See also Mich. cap. 3. vers. 11, 12. The King by judgement Establisheth the land:
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When God shall bring them to judgment, (as he will all) then shall that be fulfilled, Their silver and their gold shall not be able to deliver them in the day of the Lords wrath, Ezek. 7.19. and Zeph. 1.18. God is a jealous God, Exod. 20.5. and therefore (as Salomon speakes of a jealous man) he will not spare in the day of vengeance:
When God shall bring them to judgement, (as he will all) then shall that be fulfilled, Their silver and their gold shall not be able to deliver them in the day of the lords wrath, Ezekiel 7.19. and Zephaniah 1.18. God is a jealous God, Exod 20.5. and Therefore (as Solomon speaks of a jealous man) he will not spare in the day of vengeance:
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He will not regard any ransome, neither will he rest content, though thou givest many gifts, Proverb. 6.34, 35. The day of judgment (saith Bernard) will come, it will come:
He will not regard any ransom, neither will he rest content, though thou givest many Gifts, Proverb. 6.34, 35. The day of judgement (Says Bernard) will come, it will come:
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HEre is the conclusion of the Psalm, which contains in it summarily, the answer to the question propounded verse 1. LORD, (saith David there) who shall abide in thy tabernacle? who shall dwell in thy holy hill? The answer followes, He that walketh uprightly, and worketh righteousness, &c. And here the summe and substance of all is comprized in these words, He that doth these things, viz. before mentioned, shall never be moved, that is, he shall abide in Gods tabernacle,
Here is the conclusion of the Psalm, which contains in it summarily, the answer to the question propounded verse 1. LORD, (Says David there) who shall abide in thy tabernacle? who shall dwell in thy holy hill? The answer follows, He that walks uprightly, and works righteousness, etc. And Here the sum and substance of all is comprised in these words, He that does these things, viz. before mentioned, shall never be moved, that is, he shall abide in God's tabernacle,
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He that doth these things ] That is, He that walketh uprightly, and worketh righteousness, &c. Shall never be mooved ] To wit, so as to be removed, he shall never fall from that estate he is in:
He that does these things ] That is, He that walks uprightly, and works righteousness, etc. Shall never be moved ] To wit, so as to be removed, he shall never fallen from that estate he is in:
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So much the words do import. For as that in Psal. 143.2. In thy sight shall not be justified all flesh, (so the words in the Originall do sound) is as much as, In thy sight shall no flesh be justified:
So much the words do import. For as that in Psalm 143.2. In thy sighed shall not be justified all Flesh, (so the words in the Original do found) is as much as, In thy sighed shall no Flesh be justified:
as when a thing is remooved out of its place, when it is subverted and overthrowne, Isai. 41.7. He fastned it with nailes, that it should not be mooved, that is, remooved out of its place. Psal. 104.5. Who laid the foundations of the earth, that it should not be remooved for ever, that is, that it should never be remooved.
as when a thing is removed out of its place, when it is subverted and overthrown, Isaiah 41.7. He fastened it with nails, that it should not be moved, that is, removed out of its place. Psalm 104.5. Who laid the foundations of the earth, that it should not be removed for ever, that is, that it should never be removed.
but yet it is not remooved, it abides still in its place. So Psal. 125.1. They that trust in the Lord, shall be as mount Zion, which cannot be remooved, but abideth for ever.
but yet it is not removed, it abides still in its place. So Psalm 125.1. They that trust in the Lord, shall be as mount Zion, which cannot be removed, but Abideth for ever.
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There likewise it is the same word in the originall, which is rendred remooved; and not remooved is further explained by those words, but abideth for ever. Psal. 121.3. He will not suffer thy foote to be mooved;
There likewise it is the same word in the original, which is rendered removed; and not removed is further explained by those words, but Abideth for ever. Psalm 121.3. He will not suffer thy foot to be moved;
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The Greeke Interpreters (whom S. Luke doth follow, Act. 2.2.) there, and Psal. 125.1. use a word which signifies to bemooved and tossed like the waves of the sea, that are driven to and fro with the windes:
The Greek Interpreters (whom S. Lycia does follow, Act. 2.2.) there, and Psalm 125.1. use a word which signifies to bemooved and tossed like the waves of the sea, that Are driven to and from with the winds:
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2. the priviledge, Shall never be mooved. In the description of the person, we have, 1. the agent, He that. 2. The act, doth. 3. The object, these things.
2. the privilege, Shall never be moved. In the description of the person, we have, 1. the agent, He that. 2. The act, does. 3. The Object, these things.
Salvation is not simply and absolutely common unto all, as was observed from those words v. 1. Who shall? Yet in this sence it is common unto all; He that doth these things;
Salvation is not simply and absolutely Common unto all, as was observed from those words v. 1. Who shall? Yet in this sense it is Common unto all; He that does these things;
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Thus Salvation may be called Common Salvation, as S. Jude calls it in his Epistle, vers. 3. The promises of life and of salvation in this sence are universall, and belong unto all.
Thus Salvation may be called Common Salvation, as S. U^de calls it in his Epistle, vers. 3. The promises of life and of salvation in this sense Are universal, and belong unto all.
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but have everlasting life, John 3.16. Glory, honour and peace to every man that worketh good, Rom. 2.10. In every nation, he that feareth God, and worketh righteousness, is accepted of him, Act. 10.35. The ground and reason of this commonness of Salvation, is Gods impartiality;
but have everlasting life, John 3.16. Glory, honour and peace to every man that works good, Rom. 2.10. In every Nation, he that fears God, and works righteousness, is accepted of him, Act. 10.35. The ground and reason of this commonness of Salvation, is God's impartiality;
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God hath from the beginning chosen you unto Salvation, 2 Thes. 1.13. You, passing by many others, whom he might as well have chosen, if it had pleased him.
God hath from the beginning chosen you unto Salvation, 2 Thebes 1.13. You, passing by many Others, whom he might as well have chosen, if it had pleased him.
for so it seemed good in thy sight, Mat. 11.26. Men may bestow Gifts and Benefits upon some, and not upon others, and yet not be guilty of respect of persons:
for so it seemed good in thy sighed, Mathew 11.26. Men may bestow Gifts and Benefits upon Some, and not upon Others, and yet not be guilty of respect of Persons:
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To him especially it appertaines to say, Is it not lawful for me to do with mine own as I will? Mat. 20.15. He is debtor to none, further then by his own free purpose and promise he hath made himself a debtor.
To him especially it appertains to say, Is it not lawful for me to do with mine own as I will? Mathew 20.15. He is debtor to none, further then by his own free purpose and promise he hath made himself a debtor.
God will bring every work to judgment, Eccles. 12.14. He hath appointed a day, wherein he will judge the world in righteousness, Act 17.31. He will render to every man according to his deeds, Rom. 2.6.
God will bring every work to judgement, Eccles. 12.14. He hath appointed a day, wherein he will judge the world in righteousness, Act 17.31. He will render to every man according to his Deeds, Rom. 2.6.
Knowing that of the Lord yee shall receive the reward of the Inheritance, Col. 3.24 Salvation and eternal life is an inheritance, as belonging unto children, such as are adopted of God in Christ, Rom. 8.16, 17. And yet it is also a reward, as being bestowed on those that work and labour for it,
Knowing that of the Lord ye shall receive the reward of the Inheritance, Col. 3.24 Salvation and Eternal life is an inheritance, as belonging unto children, such as Are adopted of God in christ, Rom. 8.16, 17. And yet it is also a reward, as being bestowed on those that work and labour for it,
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Now here God is cleerly no respecter of persons, because he judgeth impartially, and distributeth to every one that reward which is agreeable to his work.
Now Here God is clearly no respecter of Persons, Because he Judgeth impartially, and distributeth to every one that reward which is agreeable to his work.
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But to them that are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, Rom. 2.6, 7, 8. Whatsoever a man soweth, that shall he also reap.
But to them that Are contentious, and obey not the truth, but obey unrighteousness, Indignation and wrath, Rom. 2.6, 7, 8. Whatsoever a man Soweth, that shall he also reap.
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and they that sow unto the Spirit, shall of the Spirit reap life everlasting, Gal. 6.7, 8. Thus God without respect of persons judgeth according to every mans work, 1 Pet. 1.17. The Use of this point is first to cleer the Justice of God, and to free him from all aspersions of iniquity and unjust dealing with men;
and they that sow unto the Spirit, shall of the Spirit reap life everlasting, Gal. 6.7, 8. Thus God without respect of Persons Judgeth according to every men work, 1 Pet. 1.17. The Use of this point is First to clear the justice of God, and to free him from all Aspersions of iniquity and unjust dealing with men;
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For then how shall God judge the world? Rom. 3.5, 6. Shall not the Judge of all the earth do right? Gen. 18.25. Far be it from God, that he should do wickedness;
For then how shall God judge the world? Rom. 3.5, 6. Shall not the Judge of all the earth do right? Gen. 18.25. far be it from God, that he should do wickedness;
Yea, surely God, will not do wickedly, neither will the Almighty pervert Judgement, Job. 34.10, 11, 12. O Israel, thou hast destroyed thy self, Hos. 13.9. See Ezek. 18.2, 3, 4, 5, 9, 10, 25, 26, 27, 28, 29, 30 God is Just and Righteous in his temporal Judgments.
Yea, surely God, will not do wickedly, neither will the Almighty pervert Judgement, Job. 34.10, 11, 12. Oh Israel, thou hast destroyed thy self, Hos. 13.9. See Ezekiel 18.2, 3, 4, 5, 9, 10, 25, 26, 27, 28, 29, 30 God is Just and Righteous in his temporal Judgments.
Though the righteousness of Gods temporal Judgments be not alwayes so conspicuous and evident, because the wicked often prosper and flourish in the world,
Though the righteousness of God's temporal Judgments be not always so conspicuous and evident, Because the wicked often prosper and flourish in the world,
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Wherefore doth the way of the wicked prosper? wherefore are all they happy, that deal very treacherously? Jer. 12.1. But as for me, my feet were almost gone, my steps had well-nigh slipt:
Wherefore does the Way of the wicked prosper? Wherefore Are all they happy, that deal very treacherously? Jer. 12.1. But as for me, my feet were almost gone, my steps had well-nigh slipped:
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for I was envious at the foolish, when I saw the prosperity of the wicked, Psal. 73.2, 3. Gods righteousness is like the mighty mountaines, it is firm and unmoveable:
for I was envious At the foolish, when I saw the Prosperity of the wicked, Psalm 73.2, 3. God's righteousness is like the mighty Mountains, it is firm and Unmovable:
but for that Eternal Judgement, as it is called, Heb. 6.2. that Judgement to come, wherein every one shall receive his eternal sentence, the righteousness of that Judgement shall be apparent and manifest unto all.
but for that Eternal Judgement, as it is called, Hebrew 6.2. that Judgement to come, wherein every one shall receive his Eternal sentence, the righteousness of that Judgement shall be apparent and manifest unto all.
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Therefore the day of Judgement is called the day of the revelation of the righteous judgement of God, Rom. 2.5. because then the righteous judgement of God shall be revealed, so that all shall see it.
Therefore the day of Judgement is called the day of the Revelation of the righteous judgement of God, Rom. 2.5. Because then the righteous judgement of God shall be revealed, so that all shall see it.
Though such as are most wicked, do but what God before determined to be done, Act. 4.27, 28. yet every ones conscience at the last shall witness against him, that he shall be forced to know and acknowledge, that he is guilty before God,
Though such as Are most wicked, do but what God before determined to be done, Act. 4.27, 28. yet every ones conscience At the last shall witness against him, that he shall be forced to know and acknowledge, that he is guilty before God,
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Secondly, Here is Comfort for such as are poor and of mean repute in the world, in that they are nevertheless as capable of bliss and happiness in the world to come as any others.
Secondly, Here is Comfort for such as Are poor and of mean repute in the world, in that they Are nevertheless as capable of bliss and happiness in the world to come as any Others.
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Hearken my beloved brethren, (saith St. James) hath not God chosen the poor of this world, rich in faith, heirs of the kingdom which he hath promised unto them that love him? Jam. 2.5.
Harken my Beloved brothers, (Says Saint James) hath not God chosen the poor of this world, rich in faith, Heirs of the Kingdom which he hath promised unto them that love him? Jam. 2.5.
God hath chosen the poor as well as others, yea, rather then others, that so the glory of mans salvation may the better appear to be due not unto man, but unto God.
God hath chosen the poor as well as Others, yea, rather then Others, that so the glory of men salvation may the better appear to be due not unto man, but unto God.
That no flesh should glory in his presence, 1 Cor. 1.26, 27, 28, 29. In the last place, Let all be admonished to take heed of coming short of the common Salvation.
That no Flesh should glory in his presence, 1 Cor. 1.26, 27, 28, 29. In the last place, Let all be admonished to take heed of coming short of the Common Salvation.
It is he that must make us meete to be partakers of the inheritance of the Saints in light, Col. 1.12. It is he that must work in us both to will and to do, of his good pleasure, Phil. 2.13.
It is he that must make us meet to be partakers of the inheritance of the Saints in Light, Col. 1.12. It is he that must work in us both to will and to do, of his good pleasure, Philip 2.13.
Yet nevertheless we must, yea, even therefore we must work out our own salvation with fear and trembling, Phil. 2.12. God doth work in us so as that through him we must work also.
Yet nevertheless we must, yea, even Therefore we must work out our own salvation with Fear and trembling, Philip 2.12. God does work in us so as that through him we must work also.
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Therefore we are said to be saved through faith, Ephos. 2.8. And salvation is called the end of our faith. 1 Pet. 1.9. 2. Take heed of a false Faith.
Therefore we Are said to be saved through faith, Ephesus. 2.8. And salvation is called the end of our faith. 1 Pet. 1.9. 2. Take heed of a false Faith.
Examine your selves whether you be in the faith, prove your own selves, 2 Cor. 13.5. See that your Faith be the Faith of Gods Elect, Tit. 1.1. that is, Faith unfained, 1 Tim. 1.5. Faith that worketh through love, Gal. 5.6. As many as walk according to this rule, peace shall be upon them, and mercy, &c. Gal. 6.16.
Examine your selves whither you be in the faith, prove your own selves, 2 Cor. 13.5. See that your Faith be the Faith of God's Elect, Tit. 1.1. that is, Faith unfeigned, 1 Tim. 1.5. Faith that works through love, Gal. 5.6. As many as walk according to this Rule, peace shall be upon them, and mercy, etc. Gal. 6.16.
Blessed are they that hear the word of God, and keep it, that is, observe and obey it, Luk. 11.28. Therefore whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man, which built his house upon a rock.
Blessed Are they that hear the word of God, and keep it, that is, observe and obey it, Luk. 11.28. Therefore whosoever hears these sayings of mine, and does them, I will liken him unto a wise man, which built his house upon a rock.
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and (not onely know him, but also) serve him, &c. 1 Chro. 28.9. If ye know these things (said Christ to his disciples) happy are you if yee do them. Joh. 13.17. 3. Neither is profession sufficient.
and (not only know him, but also) serve him, etc. 1 Chro 28.9. If you know these things (said christ to his Disciples) happy Are you if ye do them. John 13.17. 3. Neither is profession sufficient.
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Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy Name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you;
Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy Name have cast out Devils? and in thy name done many wondered works? And then will I profess unto them, I never knew you;
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depart from me, ye that work iniquity, Mat. 7.21.22, 23. Then shall ye begin to say, We have eaten and drunken in thy presence and thou hast taught in our streets.
depart from me, you that work iniquity, Mathew 7.21.22, 23. Then shall you begin to say, We have eaten and drunken in thy presence and thou hast taught in our streets.
But he shall say, I tell you, I know not whence you are, depart from me all ye workers of iniquity, Luk. 13.26, 27. 4. Nor is it enough to assent unto the truth:
But he shall say, I tell you, I know not whence you Are, depart from me all you workers of iniquity, Luk. 13.26, 27. 4. Nor is it enough to assent unto the truth:
What doth it profit, my brethren, if a man say he hath faith, and have not works? can faith (NONLATINALPHABET, that faith, to wit, which is without works) save him? Jam. 2.14.
What does it profit, my brothers, if a man say he hath faith, and have not works? can faith (, that faith, to wit, which is without works) save him? Jam. 2.14.
Faith if it have not works, is dead, being alone, vers. 17. Such a faith is no better then the faith of devils, who believe and tremble, vers. 19. He is a vain man, that relies on such a Faith, vers. 20. It is not such a Faith, as whereby Abraham was justified:
Faith if it have not works, is dead, being alone, vers. 17. Such a faith is no better then the faith of Devils, who believe and tremble, vers. 19. He is a vain man, that relies on such a Faith, vers. 20. It is not such a Faith, as whereby Abraham was justified:
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for his Faith did appear and evidence it self by his works, vers. 21, 22, 23. And so did Rahabs Faith, vers. 25. But let none so mis understand this, as if (according to the Popish Doctrine) a man were justified by his works.
for his Faith did appear and evidence it self by his works, vers. 21, 22, 23. And so did Rahabs Faith, vers. 25. But let none so miss understand this, as if (according to the Popish Doctrine) a man were justified by his works.
Therefore we conclude, that a man is justified by faith, without the deeds of the Law, vers. 28. See also Rom. 4.3, 6, 7, 8. Therefore when S. James saith, that by works a man is justified,
Therefore we conclude, that a man is justified by faith, without the Deeds of the Law, vers. 28. See also Rom. 4.3, 6, 7, 8. Therefore when S. James Says, that by works a man is justified,
and not by faith onely, Jam. 2 24. the meaning is, (as Cajetan himself doth expound it) That a man is not justified by faith that is barren, but fruitful in good works.
and not by faith only, Jam. 2 24. the meaning is, (as Cajetan himself does expound it) That a man is not justified by faith that is barren, but fruitful in good works.
So when he saith, vers. 21. Was not Abraham our father justified by works, when he had offered up Isaac his son upon the Altar? by works must needs be meant a working Faith;
So when he Says, vers. 21. Was not Abraham our father justified by works, when he had offered up Isaac his son upon the Altar? by works must needs be meant a working Faith;
and for righteousness sake Phil. 1.29. Mat. 5.10, 11. But the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18.
and for righteousness sake Philip 1.29. Mathew 5.10, 11. But the sufferings of this present time Are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18.
In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith, which worketh through love, Gal. 5.6. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God, 1 Cor. 7.19. Work out your own Salvation with fear and trembling, Philip. 2.12.
In christ jesus neither circumcision availeth any thing, nor uncircumcision, but faith, which works through love, Gal. 5.6. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God, 1 Cor. 7.19. Work out your own Salvation with Fear and trembling, Philip. 2.12.
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though we dare not ascribe so much unto them as they do. See Serm. 5. Use 1. This also confutes the Antinomians, and such as are so for the preaching of Gods mercy and free Grace, that they cannot endure to have Duties preached unto people and pressed upon them;
though we Dare not ascribe so much unto them as they do. See Sermon 5. Use 1. This also confutes the Antinomians, and such as Are so for the preaching of God's mercy and free Grace, that they cannot endure to have Duties preached unto people and pressed upon them;
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Being then made free from sin, ye became the servants of righteousness, Rom. 16.16, 17, 18. For this end God sent his Son to redeem us, that being delivered out of the hands of our enemies, we might serve him without fear, in righteousness and holiness before him all the days of our life, Luke 1.74, 75. For this end Christ gave himself for us.
Being then made free from since, you became the Servants of righteousness, Rom. 16.16, 17, 18. For this end God sent his Son to Redeem us, that being Delivered out of the hands of our enemies, we might serve him without Fear, in righteousness and holiness before him all the days of our life, Lycia 1.74, 75. For this end christ gave himself for us.
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and to purifie unto himself a peculiar people, zealous of good works, Tit. 2.14 There is no hope of Salvation by Christ, without yielding obedience unto Christ.
and to purify unto himself a peculiar people, zealous of good works, Tit. 2.14 There is no hope of Salvation by christ, without yielding Obedience unto christ.
and hear Sermons, though they still remain as rude and ignorant as ever they were. But (saith our Saviour) Hear and understand, Mat. 15.10. Hearing without understanding, is no hearing at all:
and hear Sermons, though they still remain as rude and ignorant as ever they were. But (Says our Saviour) Hear and understand, Mathew 15.10. Hearing without understanding, is no hearing At all:
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Go to, let us go down, and there confound their language, that they may not understand one anothers speech, Gen. 11.7. In the Hebr. it is, that they may not hear.
Go to, let us go down, and there confound their language, that they may not understand one another's speech, Gen. 11.7. In the Hebrew it is, that they may not hear.
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He that speaketh in an unknown tongue speaketh not unto men, but unto God, for no man understandeth him 1 Cor. 14.2. In the Greek it is, no man heareth. Some both hear and also understand what the Lord in his word doth require of them;
He that speaks in an unknown tongue speaks not unto men, but unto God, for no man understands him 1 Cor. 14.2. In the Greek it is, no man hears. some both hear and also understand what the Lord in his word does require of them;
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So Saint Peter foretels of scoffers walking after their own lusts, and saying, Where is the promise of his coming? To wit, of Christs coming to Judgement, 2 Pet. 3, 4. But judgements are prepared for scorners, Pro. 19.29.
So Saint Peter foretells of scoffers walking After their own Lustiest, and saying, Where is the promise of his coming? To wit, of Christ coming to Judgement, 2 Pet. 3, 4. But Judgments Are prepared for Scorner's, Pro 19.29.
They draw neer unto God with their mouth, but remove their heart far from him, Isai. 29.13. God is neer in their mouth, but far from their reins, Jer. 12.2. Some hear, and understand, and profess, and assent unto the Truth;
They draw near unto God with their Mouth, but remove their heart Far from him, Isaiah 29.13. God is near in their Mouth, but Far from their reins, Jer. 12.2. some hear, and understand, and profess, and assent unto the Truth;
He so far believed, as to assent to the Doctrine which he heard, being convinced by the miracles and signs, which he saw wrought by Philip. Yet his heart was not right in him, vers. 21. but he was still in the gall of bitterness,
He so Far believed, as to assent to the Doctrine which he herd, being convinced by the Miracles and Signs, which he saw wrought by Philip. Yet his heart was not right in him, vers. 21. but he was still in the Gall of bitterness,
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Now let all these consider, that their hearing, knowing, professing and believing, without obeying and practizing, is so far from being able to save them, that it shall aggravate and increase their condemnation.
Now let all these Consider, that their hearing, knowing, professing and believing, without obeying and practicing, is so Far from being able to save them, that it shall aggravate and increase their condemnation.
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but the fall of it is great, Mat. 7.27. & Luk. 6.49. They that hear, and do not practise, are in a worse condition then they that could never hear the word at all.
but the fallen of it is great, Mathew 7.27. & Luk. 6.49. They that hear, and do not practise, Are in a Worse condition then they that could never hear the word At all.
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as now they have) but now they have no cloak for their sin, Joh. 15.22. The more means any have, the more inexcusable they are, if they do not bring forth fruit answerable.
as now they have) but now they have no cloak for their since, John 15.22. The more means any have, the more inexcusable they Are, if they do not bring forth fruit answerable.
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So out of their own mouths and hearts will Christ judge and condemn those, whose lives and conversations gainsay that which their mouths profess, and their hearts assent unto.
So out of their own mouths and hearts will christ judge and condemn those, whose lives and conversations gainsay that which their mouths profess, and their hearts assent unto.
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So speaking to his disciples, Herein is my Father glorified (said he) that ye bear much fruit, to wit, of holiness & obedience, Joh. 15.8. and therefore he exhorted, saying, Let your light so shine forth before men, that they seeing your good works, may glorifie your Father which is in heaven, Mat. 5.16. On the other side, the evil conversation of Professors doth much dishonour God.
So speaking to his Disciples, Herein is my Father glorified (said he) that you bear much fruit, to wit, of holiness & Obedience, John 15.8. and Therefore he exhorted, saying, Let your Light so shine forth before men, that they seeing your good works, may Glorify your Father which is in heaven, Mathew 5.16. On the other side, the evil Conversation of Professors does much dishonour God.
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Thou that makest thy boast of the Law, through breaking the Law, dishonourest thou God? for the Name of God is blasphemed among the Gentiles, through you, Rom 3.23, 24. In this respect therefore, it behooves us to walk answerably to our profession, that so the name of God,
Thou that Makest thy boast of the Law, through breaking the Law, dishonourest thou God? for the Name of God is blasphemed among the Gentiles, through you, Rom 3.23, 24. In this respect Therefore, it behooves us to walk answerably to our profession, that so the name of God,
and his righteousness, and all these things shall be added unto you, Mat. 6.33. The eyes of the Lord are upon the righteous, and his ears are open unto their cry.
and his righteousness, and all these things shall be added unto you, Mathew 6.33. The eyes of the Lord Are upon the righteous, and his ears Are open unto their cry.
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then comes the full reward, then every good and faithful servant of Christ shall enter into the joy of his Lord, Mat. 25.21, 23. even into that joy into which the Lord Christ is entered, Who for the joy that was set before him, endured the Cross, despising the shame,
then comes the full reward, then every good and faithful servant of christ shall enter into the joy of his Lord, Mathew 25.21, 23. even into that joy into which the Lord christ is entered, Who for the joy that was Set before him, endured the Cross, despising the shame,
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and to do that) then to give the sacrifice of fools, (to worship God after thine own foolish fancy) for they consider not that they do evil, Eccles. 5.1. According to all the Ordinances of the Passeover, so shall they keep it, Num. 9.12. A multitude of the people, &c. had not cleansed themselves, yet did they eat the Passeover otherwise then it was written, 2 Chro. 30.18. This was their sin, that although they did perform the service, which God required, yet they did not perform it in that manner as he required.
and to do that) then to give the sacrifice of Fools, (to worship God After thine own foolish fancy) for they Consider not that they do evil, Eccles. 5.1. According to all the Ordinances of the Passover, so shall they keep it, Num. 9.12. A multitude of the people, etc. had not cleansed themselves, yet did they eat the Passover otherwise then it was written, 2 Chro 30.18. This was their since, that although they did perform the service, which God required, yet they did not perform it in that manner as he required.
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— Be ye not unwise, but understand what the will of the Lord is, Ephes. 5.15, 17. That service which is acceptable unto God, must be reasonable service, Rom. 12.1. or (as the words in the Original may be rendred) service agreeable to the word, such as God in his word doth require.
— Be you not unwise, but understand what the will of the Lord is, Ephesians 5.15, 17. That service which is acceptable unto God, must be reasonable service, Rom. 12.1. or (as the words in the Original may be rendered) service agreeable to the word, such as God in his word does require.
and because they are commanded, it is no obedience. To obey the Lord, is to obey his voice, 1 Sam. 15.22. it is to do what he injoyneth, and because of his injunction.
and Because they Are commanded, it is no Obedience. To obey the Lord, is to obey his voice, 1 Sam. 15.22. it is to do what he enjoin, and Because of his injunction.
and I have power to take it again: this commandment have I received of my Father, Joh. 10.17, 18. This first shews the vanity of the Romish Religion, which teacheth people to do many things as parts of Gods Worship and Service, which yet God hath no where in his word required of them.
and I have power to take it again: this Commandment have I received of my Father, John 10.17, 18. This First shows the vanity of the Romish Religion, which Teaches people to do many things as parts of God's Worship and Service, which yet God hath no where in his word required of them.
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This also discovers the folly of some among our selves, who do this or that, but neither know, nor regard what warrant they have from Gods word for it.
This also discovers the folly of Some among our selves, who do this or that, but neither know, nor regard what warrant they have from God's word for it.
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Our Fathers (said she) worshipped in this mountain, Joh. 4 20. But (said our Saviour to her) You worship ye know not what, vers. 22. It is not the Example of our Forefathers,
Our Father's (said she) worshipped in this mountain, John 4 20. But (said our Saviour to her) You worship you know not what, vers. 22. It is not the Exampl of our Forefathers,
Thus the Messenger that Ahab sent unto Micaiah sought to prevail with him, saying, Behold now, the words of the Prophets declare good unto the king with one mouth, let thy word I pray thee, be like the word of one of them,
Thus the Messenger that Ahab sent unto Micaiah sought to prevail with him, saying, Behold now, the words of the prophets declare good unto the King with one Mouth, let thy word I pray thee, be like the word of one of them,
But Micaiah answered well, saying, As the Lord liveth, what the Lord saith unto me, that will I speak, 1 King. 22.13, 14. So this was Joshua's resolution:
But Micaiah answered well, saying, As the Lord lives, what the Lord Says unto me, that will I speak, 1 King. 22.13, 14. So this was Joshua's resolution:
If it seem evil unto you (said he to the people of Israel) to serve the Lord, chuse you this day whom you will serve, &c. but as for me, I and my house will serve the Lord, Josh. 24.15. Some are apt to think, that if their Superiours, and such as are in authority over them, enjoyn any thing, it's a warrant sufficient for them to do it.
If it seem evil unto you (said he to the people of Israel) to serve the Lord, choose you this day whom you will serve, etc. but as for me, I and my house will serve the Lord, Josh. 24.15. some Are apt to think, that if their Superiors, and such as Are in Authority over them, enjoin any thing, it's a warrant sufficient for them to do it.
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and therefore is put for all. Ephraim is oppressed and broken in judgment; because he willingly walked after the commandment, Hos. 5.11. To wit, the commandment of Jeroboam the son of Nebat, (as R. David Kimchi doth well expound it) who set up the Calves at Dan and Bethel, and commanded the people to worship them, 1 Kin. 12.28, 29. See also Mic. 6.16. Ye are bought with a price;
and Therefore is put for all. Ephraim is oppressed and broken in judgement; Because he willingly walked After the Commandment, Hos. 5.11. To wit, the Commandment of Jeroboam the son of Nebat, (as R. David Kimchi does well expound it) who Set up the Calves At Dan and Bethel, and commanded the people to worship them, 1 Kin. 12.28, 29. See also Mic. 6.16. You Are bought with a price;
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And when these and the rest of the Apostles were asked why they had done contrary to this command, they made this answer, We ought to obey God rather then men, Act. 5.29.
And when these and the rest of the Apostles were asked why they had done contrary to this command, they made this answer, We ought to obey God rather then men, Act. 5.29.
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Yea, (which I cannot but admire) Socrates a Heathen Philosopher, and long before the Apostles times, being accused of that which his Adversaries pretended to be a capital crime,
Yea, (which I cannot but admire) Socrates a Heathen Philosopher, and long before the Apostles times, being accused of that which his Adversaries pretended to be a capital crime,
but he maintained to be a necessary duty in his Apologie which he made for himself, told the Athenians that were his judges, that if they would release him upon condition, that he would desist from the course he followed, he would answer them thus, O Athenians, I embrace and love you:
but he maintained to be a necessary duty in his Apology which he made for himself, told the Athenians that were his judges, that if they would release him upon condition, that he would desist from the course he followed, he would answer them thus, Oh Athenians, I embrace and love you:
The Prophets prophesie falsly, and the Priests bear rule by their means, and my people love to have it so. Jer. 5.31. And I have seen folly in the Prophets of Samaria;
The prophets prophesy falsely, and the Priests bear Rule by their means, and my people love to have it so. Jer. 5.31. And I have seen folly in the prophets of Samaria;
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they prophecyed in Baal, and caused my people to erre. I have seen also in the Prophets of Jerusalem an horrible thing, they commit adultery, and walk in lies:
they prophesied in Baal, and caused my people to err. I have seen also in the prophets of Jerusalem an horrible thing, they commit adultery, and walk in lies:
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What is the chaff to the wheat, saith the Lord? vers. 28. Speak unto them all that I command thee, Jer. 1.17. And thou shalt speak my words unto them, Ezek. 2.7.
What is the chaff to the wheat, Says the Lord? vers. 28. Speak unto them all that I command thee, Jer. 1.17. And thou shalt speak my words unto them, Ezekiel 2.7.
Go ye therefore, and teach all Nations, &c. Teaching them to observe all things that I have commanded you, Mat. 28.19, 20. Again, if mans doings must be regulated by Gods Word, then people must take heed what they hear.
Go you Therefore, and teach all nations, etc. Teaching them to observe all things that I have commanded you, Mathew 28.19, 20. Again, if men doings must be regulated by God's Word, then people must take heed what they hear.
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This our Saviour doth expresly admonish, saying, Take heed what you hear, Mar. 4.24. People must not receive & obey whatsoever is delivered unto them, but must examine and try whether it be agreeable to the Word of God;
This our Saviour does expressly admonish, saying, Take heed what you hear, Mar. 4.24. People must not receive & obey whatsoever is Delivered unto them, but must examine and try whither it be agreeable to the Word of God;
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so far forth as they sitting in Moses Chair, did deliver the law and doctrine of Moses; not that people should otherwise without exception observe and do whatsoever the Scribes and Pharisees did teach and require.
so Far forth as they sitting in Moses Chair, did deliver the law and Doctrine of Moses; not that people should otherwise without exception observe and do whatsoever the Scribes and Pharisees did teach and require.
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That our Saviour meant no more then this, is clear by that admonition which he gives in another place, saying, Take heed and beware of the leaven of the Pharisees,
That our Saviour meant no more then this, is clear by that admonition which he gives in Another place, saying, Take heed and beware of the leaven of the Pharisees,
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then that ye have received, let him be accursed, Gal. 1.8 9. Bellarmine in that assertion is like the Jewish Rabbin, who saith that a man was to believe the Priest, though he told him that his right hand was the left,
then that you have received, let him be accursed, Gal. 1.8 9. Bellarmine in that assertion is like the Jewish Rabbin, who Says that a man was to believe the Priest, though he told him that his right hand was the left,
And the very next words, to wit, And the man that will do presumptuously, and will not hearken unto the Priest (that standeth to minister there before the Lord thy God) or unto the Judge,
And the very next words, to wit, And the man that will do presumptuously, and will not harken unto the Priest (that Stands to minister there before the Lord thy God) or unto the Judge,
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even that man shall die, &c v. 12. Those words (I say) doth Bellarmine alledge to prove that the Pope hath power and authority to make Laws which binde the conscience;
even that man shall die, etc. v. 12. Those words (I say) does Bellarmine allege to prove that the Pope hath power and Authority to make Laws which bind the conscience;
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and in that case indeed, but not otherwise, all were bound, to obey it. S. Paul bids, Prove all things, hold fast that which is good, 1 Thess. 5.21. and, Believe not every Spirit, (saith S. John) but try the spirits, whether they be of God:
and in that case indeed, but not otherwise, all were bound, to obey it. S. Paul bids, Prove all things, hold fast that which is good, 1 Thess 5.21. and, Believe not every Spirit, (Says S. John) but try the spirits, whither they be of God:
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as the Bereans did, who searched the Scripures daily, whether those things (that were preached unto them) were so, Act. 17.11. To the Law, and to the testimony, if they speak not according to this word, it is because there is no light in them, Isa. 8.20. Let all then have a care to acquaint themselves well with Gods Word, and to make it their Rule to walk and work by.
as the Bereans did, who searched the Scriptures daily, whither those things (that were preached unto them) were so, Act. 17.11. To the Law, and to the testimony, if they speak not according to this word, it is Because there is no Light in them, Isaiah 8.20. Let all then have a care to acquaint themselves well with God's Word, and to make it their Rule to walk and work by.
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The Law (that is, the Word and Doctrine) of the Lord is perfect, Psal. 19.7. Search the Scriptures, for in them ye think to have eternal life, Joh. 5.39. The holy Scriptures are able to make thee wise unto salvation, 2 Tim. 3.15.
The Law (that is, the Word and Doctrine) of the Lord is perfect, Psalm 19.7. Search the Scriptures, for in them you think to have Eternal life, John 5.39. The holy Scriptures Are able to make thee wise unto salvation, 2 Tim. 3.15.
But take heed of mis-understanding and mis-applying God's Word, as S. Peter saith, They that are unlearned and unstable, wrest the Scriptures to their own destruction, 2 Pet. 3.16.
But take heed of misunderstanding and misapplying God's Word, as S. Peter Says, They that Are unlearned and unstable, wrest the Scriptures to their own destruction, 2 Pet. 3.16.
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have a low esteem of your selves, and a high esteem of Gods Word, wisdom is too high for a fool, Prov. 24.7. Especially for the proud fool, that thinks himself too high for wisdom.
have a low esteem of your selves, and a high esteem of God's Word, Wisdom is too high for a fool, Curae 24.7. Especially for the proud fool, that thinks himself too high for Wisdom.
God scorneth the scorners, but-giveth grace to the lowly, Prov. 3.34. God resisteth the proud, but giveth grace to the humble, Jam. 4.6. & 1 Pet. 5.5. The meek will he guide in judgement, and the meek will he teach his way, Psal. 25.9.
God scorneth the Scorner's, but-giveth grace to the lowly, Curae 3.34. God Resisteth the proud, but gives grace to the humble, Jam. 4.6. & 1 Pet. 5.5. The meek will he guide in judgement, and the meek will he teach his Way, Psalm 25.9.
Make me to understand the way of thy precepts, v. 27. Teach me O Lord the way of thy Statutes, v. 33. Give me understanding, vers. 34. 4 Pray that you may obey the Word:
Make me to understand the Way of thy Precepts, v. 27. Teach me Oh Lord the Way of thy Statutes, v. 33. Give me understanding, vers. 34. 4 prey that you may obey the Word:
O let me not wander from thy Commandments, v. 10. Make me to go in the path of thy Commandments, vers. 35. Encline mine heart unto thy testimonies, &c. v. 36.
Oh let me not wander from thy commandments, v. 10. Make me to go in the path of thy commandments, vers. 35. Incline mine heart unto thy testimonies, etc. v. 36.
HAving done with the Agent, He that, and with the Act, doth; I have handed one point arising from the Object, these things, to wit, That the performances which are accepted of God,
HAving done with the Agent, He that, and with the Act, does; I have handed one point arising from the Object, these things, to wit, That the performances which Are accepted of God,
hence we may observe, Saving obedience is not a partial, but an universal obedience. Not that any can fully and perfectly observe and do all that God commandeth:
hence we may observe, Saving Obedience is not a partial, but an universal Obedience. Not that any can Fully and perfectly observe and do all that God commands:
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yet he did it, Gen. 12. When God commanded him to be circumcised, though it were both shameful and painful, he submitted unto it, Gen. 17. When God commanded him to send away his Son Ismael, though when Sarah spake to him about it, the thing seemed very grievous unto him,
yet he did it, Gen. 12. When God commanded him to be circumcised, though it were both shameful and painful, he submitted unto it, Gen. 17. When God commanded him to send away his Son Ishmael, though when Sarah spoke to him about it, the thing seemed very grievous unto him,
yet assoon as he saw it to be the will of God, he was obedient unto it, Gen. 21. When God commanded him to sacrifice his Son Isaac, his only Son that was now left,
yet As soon as he saw it to be the will of God, he was obedient unto it, Gen. 21. When God commanded him to sacrifice his Son Isaac, his only Son that was now left,
And it is said of Zacharias and Elizabeth, that they walked in all the Commandments and Ordinances of the Lord, Luk 1.6. 2. God requires such obedience:
And it is said of Zacharias and Elizabeth, that they walked in all the commandments and Ordinances of the Lord, Luk 1.6. 2. God requires such Obedience:
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Walk ye in all the wayes that I have commanded you, Jer. 7.23. Teaching them to observe all things that I have commanded you, Mat. 28.20. 3. God delights in such obedience, and in those that perform it:
Walk you in all the ways that I have commanded you, Jer. 7.23. Teaching them to observe all things that I have commanded you, Mathew 28.20. 3. God delights in such Obedience, and in those that perform it:
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O that there were such an heart in them, that they would fear me, and keep all my Commandments alwayes, &c. Deut. 5.29. In this respect Abraham was called the friend of God, Isa. 41.8. 2 Chron. 20.7. Jam. 2.3. And for this very reason did God call David a man after his own heart, Act. 13.22. 4. God doth promise mercy and salvation upon conditition of such obedience.
Oh that there were such an heart in them, that they would Fear me, and keep all my commandments always, etc. Deuteronomy 5.29. In this respect Abraham was called the friend of God, Isaiah 41.8. 2 Chronicles 20.7. Jam. 2.3. And for this very reason did God call David a man After his own heart, Act. 13.22. 4. God does promise mercy and salvation upon condition of such Obedience.
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and do that which is lawful and right, he shall surely live, he shall not die, Ezek. 18.21. 5. Without such obedience a man cannot have that hope which maketh not ashamed.
and do that which is lawful and right, he shall surely live, he shall not die, Ezekiel 18.21. 5. Without such Obedience a man cannot have that hope which makes not ashamed.
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1. Mans holiness must be conformable to Gods holiness. Be ye followers of God as dear children, Ephes. 5.1. Be ye perfect as your heavenly Father is perfect, Mat. 5.48.
1. men holiness must be conformable to God's holiness. Be you followers of God as dear children, Ephesians 5.1. Be you perfect as your heavenly Father is perfect, Mathew 5.48.
As he who hath called you is holy, so be ye also holy in all manner of conversation, 1 Pet. 1.15. 2. The holiness of a Christian must be conformable to Christs holiness.
As he who hath called you is holy, so be you also holy in all manner of Conversation, 1 Pet. 1.15. 2. The holiness of a Christian must be conformable to Christ holiness.
It behoveth us (said he) to fulfil all righteousness, Mat. 3.15. He was obedient unto death, even the death of the cross, Phil. 2.8. This should be the care of every one that professeth himself to be Christs, even to be thus holy and obedient as Christ was.
It behooveth us (said he) to fulfil all righteousness, Mathew 3.15. He was obedient unto death, even the death of the cross, Philip 2.8. This should be the care of every one that Professes himself to be Christ, even to be thus holy and obedient as christ was.
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it is no true obedience, except it be universal. All that the Lord hath said, will we do, and be obedient, Exod. 24.7. They only are indeed obedient, who have a care to do all that is commanded.
it is no true Obedience, except it be universal. All that the Lord hath said, will we do, and be obedient, Exod 24.7. They only Are indeed obedient, who have a care to do all that is commanded.
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Therefore (as Calvin doth well observe upon the place) there is no obedience towards God, where there is not an uniform endeavour to please God as well in one thing as in another.
Therefore (as calvin does well observe upon the place) there is no Obedience towards God, where there is not an uniform endeavour to please God as well in one thing as in Another.
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But (may some say) if saving obedience be universal, who then can be saved? for whose obedience is such? Who doth not fail and come short in doing those things, which God requireth? True it is;
But (may Some say) if Saving Obedience be universal, who then can be saved? for whose Obedience is such? Who does not fail and come short in doing those things, which God requires? True it is;
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as well in one thing as in another, God will pardon their failings, and pass by their imperfections, he will spare them, as a man spareth his son that serveth him, Mal. 3.17.
as well in one thing as in Another, God will pardon their failings, and pass by their imperfections, he will spare them, as a man spares his son that serves him, Malachi 3.17.
and so will God his Children, to wit, such as are not lying children, Isa. 30 9. but are children that will not lye, Isa. 63.8 such children as are sincerely, though weakly and imperfectly obedient.
and so will God his Children, to wit, such as Are not lying children, Isaiah 30 9. but Are children that will not lie, Isaiah 63.8 such children as Are sincerely, though weakly and imperfectly obedient.
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1. Have you a care to obey God as well in the duties of the first Table as of the second, and of the second Table as well as of the first? Some observe the one, some the other;
1. Have you a care to obey God as well in the duties of the First Table as of the second, and of the second Table as well as of the First? some observe the one, Some the other;
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for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment have we from him, that who loveth God, love his brother also, 1 Joh. 4.20, 21. Now love (as Saint Paul saith) worketh no evil to his neighbor, Rom. 13.10.
for he that loves not his brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment have we from him, that who loves God, love his brother also, 1 John 4.20, 21. Now love (as Saint Paul Says) works no evil to his neighbour, Rom. 13.10.
Yea, it worketh good, for (as he also telleth us) Charity is kinde, 1 Cor. 13.4. On the other side, some are careful to deal justly with men, but neglect the duties of Gods immediate worship and service, regard not the Word, Sacraments and Prayer:
Yea, it works good, for (as he also Telleth us) Charity is kind, 1 Cor. 13.4. On the other side, Some Are careful to deal justly with men, but neglect the duties of God's immediate worship and service, regard not the Word, Sacraments and Prayer:
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3. Do ye obey in those things which the world sleighteth, and it may be hateth and persecuteth? This was Noah 's commendation, that when all flesh corrupted their wayes,
3. Do you obey in those things which the world sleighteth, and it may be hates and persecuteth? This was Noah is commendation, that when all Flesh corrupted their ways,
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but prayed and made supplication unto him three times a day, as he had done before, Dan. 6.7, 10. 4. Do ye observe great things as well as small? The Scribes and Pharisees were punctual and precise in lesser matters;
but prayed and made supplication unto him three times a day, as he had done before, Dan. 6.7, 10. 4. Do you observe great things as well as small? The Scribes and Pharisees were punctual and precise in lesser matters;
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5 Do ye observe small things as well as great? Some, if they have respect to things of greater concernment, think they may take their liberty in lesser matters, either to observe them, or not, as they please.
5 Do you observe small things as well as great? some, if they have respect to things of greater concernment, think they may take their liberty in lesser matters, either to observe them, or not, as they please.
These things ought ye to have done, (said Christ, to wit, the weightier matters of the Law, Judgment, Mercy and Faith) and not to leave the other undone, to wit, the lesser matters,
These things ought you to have done, (said christ, to wit, the Weightier matters of the Law, Judgement, Mercy and Faith) and not to leave the other undone, to wit, the lesser matters,
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as the tything of Mint, and Annise and Cummin, Mat. 23.23. See Mat. 5.19. 6. Do ye not obey God, so as to obey some lust also? This is not indeed to obey God at all.
as the tithing of Mint, and Anise and Cummin, Mathew 23.23. See Mathew 5.19. 6. Do you not obey God, so as to obey Some lust also? This is not indeed to obey God At all.
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Walk circumspectly, not as fools, but as wise, Ephes. 4 15. The word rendered circumspectly (NONLATINALPHABET) imports as much as to come up to the top and height of what is commanded;
Walk circumspectly, not as Fools, but as wise, Ephesians 4 15. The word rendered circumspectly () imports as much as to come up to the top and height of what is commanded;
This is your wisdom, and your understanding, said Moses to the Israelites, Deut. 4.6. This is the wisdom of the just, Luk. 1.17. the wisdom of those that are wise unto salvation, 2 Tim. 3.15. 2. Servants must obey their earthly Masters not in some things onely, but in all things, to wit, that are just and lawful.
This is your Wisdom, and your understanding, said Moses to the Israelites, Deuteronomy 4.6. This is the Wisdom of the just, Luk. 1.17. the Wisdom of those that Are wise unto salvation, 2 Tim. 3.15. 2. Servants must obey their earthly Masters not in Some things only, but in all things, to wit, that Are just and lawful.
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Exhort servants (saith the Apostle) to be obedient to their own Masters, and to please them well in all things, Tit. 2.9. What Master will be content that his servant should chuse how far forth he will observe and do those things which he doth require of him? Much less may we think that such arbitrary and partial performances will please God our heavenly Master.
Exhort Servants (Says the Apostle) to be obedient to their own Masters, and to please them well in all things, Tit. 2.9. What Master will be content that his servant should choose how Far forth he will observe and do those things which he does require of him? Much less may we think that such arbitrary and partial performances will please God our heavenly Master.
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for then our obedience would extend it self (in desire and endeavour, though not in performance) as far as Gods Precept doth extend, the ground of obedience (as was noted before) being the same in one thing as another.
for then our Obedience would extend it self (in desire and endeavour, though not in performance) as Far as God's Precept does extend, the ground of Obedience (as was noted before) being the same in one thing as Another.
He shall never suffer the righteous to be moved, Psal. 55.22. The root of the righteous shall not be moved, Prov. 12.3. The righteous is an everlasting foundation, Prov. 10.25. Surely he shall not be moved for ever, Psal 112.6. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, Joh. 6.56. He doth not sojourn for a time, but he dwelleth, that is, abideth for ever.
He shall never suffer the righteous to be moved, Psalm 55.22. The root of the righteous shall not be moved, Curae 12.3. The righteous is an everlasting Foundation, Curae 10.25. Surely he shall not be moved for ever, Psalm 112.6. He that Eateth my Flesh, and Drinketh my blood, dwells in me, and I in him, John 6.56. He does not sojourn for a time, but he dwells, that is, Abideth for ever.
He is like a tree planted by the River side, wh•se leaf doth not fade, Psal. 1.3. He is compared to a green Olive-tree, he never withereth, Psal. 52.8.
He is like a tree planted by the River side, wh•se leaf does not fade, Psalm 1.3. He is compared to a green Olive-tree, he never withereth, Psalm 52.8.
He is as Mount Sion, that cannot be moved, but abideth for ever, Psal. 125 1. He is like a house built upon a R•ck, which notwithstanding all storms and tempests,
He is as Mount Sion, that cannot be moved, but Abideth for ever, Psalm 125 1. He is like a house built upon a R•ck, which notwithstanding all storms and tempests,
nor things present, nor things to come, Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom 8.35, 36, 37, 38, 39. We know, that when this earthly house of our tabernacle is dissolved, we have a building of God, a house not made with hands, eternall in the heavens, 2 Cor. 5.1. I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ;
nor things present, nor things to come, Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in christ jesus our Lord, Rom 8.35, 36, 37, 38, 39. We know, that when this earthly house of our tabernacle is dissolved, we have a building of God, a house not made with hands, Eternal in the heavens, 2 Cor. 5.1. I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of jesus christ;
6. The nature of grace in general, doth prove that the godly shall persevere. It is compared to a Well of water, springing up unto everlasting life, Joh. 4.14. It is incorruptible seed, 1 Pet. 2.23.
6. The nature of grace in general, does prove that the godly shall persevere. It is compared to a Well of water, springing up unto everlasting life, John 4.14. It is incorruptible seed, 1 Pet. 2.23.
Therefore it is said, that he that is born of God doth not commit sin, (to wit, not so as the unregenerate do, not so as to give themselves up to the practice of sin) for his seed remaineth in him:
Therefore it is said, that he that is born of God does not commit since, (to wit, not so as the unregenerate doe, not so as to give themselves up to the practice of since) for his seed remains in him:
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and he cannot sin, (to wit, in that manner) because he is born of God, 1 Joh. 3.9. 7. That peace, which the godly have, is an argument of their perseverance.
and he cannot sin, (to wit, in that manner) Because he is born of God, 1 John 3.9. 7. That peace, which the godly have, is an argument of their perseverance.
Being justified by Faith, we have peace with God through Jesus Christ our Lord, Rom. 5.1. This peace is a lasting peace, and not mutable and fading as the peace of the World is.
Being justified by Faith, we have peace with God through jesus christ our Lord, Rom. 5.1. This peace is a lasting peace, and not mutable and fading as the peace of the World is.
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and therefore it also doth prove their perseverance. Rejoyce in the Lord alwayes; and again I say, Rejoyce. Phil. 4.4. In whom, though now ye see him not, yet believing, ye rejoyce with joy unspeakable and full of glory, 1 Pet. 1.8. Your heart shall rejoyce, and your joy no man taketh from you, Joh. 16.22.
and Therefore it also does prove their perseverance. Rejoice in the Lord always; and again I say, Rejoice. Philip 4.4. In whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory, 1 Pet. 1.8. Your heart shall rejoice, and your joy no man Takes from you, John 16.22.
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and I am perswaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1.12. Who are kept by the power of God through Faith unto salvation, 1 Pet. 1.5.
and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1.12. Who Are kept by the power of God through Faith unto salvation, 1 Pet. 1.5.
for the Lord upholdeth him with his hand, Psal. 37.24. Now unto him, that is able to keep you from falling, &c. Jude v. 24. 2. As Gods power, so his purpose is a reason of the perseverance of the Godly:
for the Lord upholds him with his hand, Psalm 37.24. Now unto him, that is able to keep you from falling, etc. U^de v. 24. 2. As God's power, so his purpose is a reason of the perseverance of the Godly:
Many devices are in the heart of a man: but the counsel of the Lord, that shall stand, Prov. 19.21. My counsell shall stand, and I will do all my pleasure, saith he, Isa. 46.10.
Many devices Are in the heart of a man: but the counsel of the Lord, that shall stand, Curae 19.21. My counsel shall stand, and I will do all my pleasure, Says he, Isaiah 46.10.
so as to bring them to that happiness unto which he doth call them, as the words following do shew, Rom. 8.30. Fear not little flock; it is your Fathers pleasure to give you the Kingdom, Luk. 12.32. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, Joh. 17.2. The foundation of the Lord abideth sure, having this seal, The Lord knoweth who are his, 2 Tim. 2.19. 3. The Godly shall persevere, because of Gods promise.
so as to bring them to that happiness unto which he does call them, as the words following do show, Rom. 8.30. fear not little flock; it is your Father's pleasure to give you the Kingdom, Luk. 12.32. Thou hast given him power over all Flesh, that he should give Eternal life to as many as thou hast given him, John 17.2. The Foundation of the Lord Abideth sure, having this seal, The Lord Knoweth who Are his, 2 Tim. 2.19. 3. The Godly shall persevere, Because of God's promise.
As the purpose of God shall stand, so his promise shall be performed. For he is faithful that hath promised, Heb. 10.24. He is not as man that he should lye, nor as the son of man that he should repent:
As the purpose of God shall stand, so his promise shall be performed. For he is faithful that hath promised, Hebrew 10.24. He is not as man that he should lie, nor as the son of man that he should Repent:
&c. Psal. 89.28, 33. I will give them one heart, and one way, that they may fear me for ever, &c. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good;
etc. Psalm 89.28, 33. I will give them one heart, and one Way, that they may Fear me for ever, etc. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good;
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but I will put my fear in their hearts, that they shall not depart from me, Jer. 32.39, 40. 4. The Godly are Christ's purchase, and therefore they are sure to persevere.
but I will put my Fear in their hearts, that they shall not depart from me, Jer. 32.39, 40. 4. The Godly Are Christ's purchase, and Therefore they Are sure to persevere.
And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand, v. 28. 5. Christ's prayer and intercession for the Godly, doth also make sure their perseverance.
And I give unto them Eternal life, and they shall never perish, neither shall any man pluck them out of my hand, v. 28. 5. Christ's prayer and Intercession for the Godly, does also make sure their perseverance.
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but for them also which shall believe on me through their word, vers. 20. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, vers. 24. Still also in Heaven doth Christ make intercession for his members, presenting himself,
but for them also which shall believe on me through their word, vers. 20. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, vers. 24. Still also in Heaven does christ make Intercession for his members, presenting himself,
He is entred into Heaven it self, now to appear in the presence of God for us, Heb. 9.24. He is able to save to the utmost all that come unto God by him, seeing he ever liveth to make intercession for them, Heb. 7.25. Who is he that condemneth? it is Christ that dyed, yea, rather that is risen again, who also is at the right hand of God, who also maketh intercession for us, Rom. 8.34. 6. The Holy Ghost sanctifying and sealing the Godly, doth also make their condition firm and sure.
He is entered into Heaven it self, now to appear in the presence of God for us, Hebrew 9.24. He is able to save to the utmost all that come unto God by him, seeing he ever lives to make Intercession for them, Hebrew 7.25. Who is he that Condemneth? it is christ that died, yea, rather that is risen again, who also is At the right hand of God, who also makes Intercession for us, Rom. 8.34. 6. The Holy Ghost sanctifying and sealing the Godly, does also make their condition firm and sure.
In whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance, &c. Ephes. 1.13, 14. In which places,
In whom also After that you believed, you were sealed with that holy Spirit of promise, which is the earnest of our inheritance, etc. Ephesians 1.13, 14. In which places,
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So the Spirit, that is, the Grace of the Spirit, which God doth here give unto Believers, is a part of that glorious inheritance, which they shall fully enjoy hereafter.
So the Spirit, that is, the Grace of the Spirit, which God does Here give unto Believers, is a part of that glorious inheritance, which they shall Fully enjoy hereafter.
The Use of this Doctrine, is, first to confute the Papists and Arminians, and who ever they be that hold, that such as are truly regenerate and sanctified, may totally and finally fall away,
The Use of this Doctrine, is, First to confute the Papists and Arminians, and who ever they be that hold, that such as Are truly regenerate and sanctified, may totally and finally fallen away,
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as the Angels that sinned, and our first Parents, Alexander and Philetus, and Hymeneus, and Demas, Saul, Simon Magus, and Judas. They alledge also the examples of David and Salomon, as falling from Grace, though not finally, yet totally;
as the Angels that sinned, and our First Parents, Alexander and Philetus, and Hymenaeus, and Demas, Saul, Simon Magus, and Judas. They allege also the Examples of David and Solomon, as falling from Grace, though not finally, yet totally;
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Their word will eat as doth a canker (or a gangrene) of whom is Hymenaeus and Philetus, who concerning the truth have erred, saying that the resurrection is past already,
Their word will eat as does a canker (or a gangrene) of whom is Hymenaeus and Philetus, who Concerning the truth have erred, saying that the resurrection is passed already,
but they went out that they might be made made manifest, that they were not all of us, 1 Joh. 2.19. Of such is that of our Saviour meant, Every plant that my heavenly Father hath not planted, shall be rooted up, Mat. 15.13. Of this sort was Simon Magus, whose heart was not right in the sight of God, Act. 8.21. but he was in the gall of bitterness, and in the bond of iniquity, vers. 23. And so Demas, who having loved this present world more then Christ, 2 Tim. 4.10. shewed himself to be one of those, who with their mouth shew much love, but their heart goeth after their covetousness, Ezek. 33.31.
but they went out that they might be made made manifest, that they were not all of us, 1 John 2.19. Of such is that of our Saviour meant, Every plant that my heavenly Father hath not planted, shall be rooted up, Mathew 15.13. Of this sort was Simon Magus, whose heart was not right in the sighed of God, Act. 8.21. but he was in the Gall of bitterness, and in the bound of iniquity, vers. 23. And so Demas, who having loved this present world more then christ, 2 Tim. 4.10. showed himself to be one of those, who with their Mouth show much love, but their heart Goes After their covetousness, Ezekiel 33.31.
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and there was not among the children of Israel a goodlier person then he. For David and Salomon, they fell indeed fearfully, but neither finally, nor totally.
and there was not among the children of Israel a goodlier person then he. For David and Solomon, they fell indeed fearfully, but neither finally, nor totally.
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Yet he himself elswhere (lest Peters fall might seem to make against the Popes infallibility) saith that Peter denyed Christ with his mouth, but not with his heart;
Yet he himself elsewhere (lest Peter's fallen might seem to make against the Popes infallibility) Says that Peter denied christ with his Mouth, but not with his heart;
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so that he lost the confession of Faith, but not Faith it self. And so it is true of David and Salomon, they lost the exercise of Grace, but not Grace it self.
so that he lost the Confessi of Faith, but not Faith it self. And so it is true of David and Solomon, they lost the exercise of Grace, but not Grace it self.
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THe point concerning the perseverance of the Godly (who shall never be moved so as to fall from that state of Grace, whch they are in) I have already proved;
THe point Concerning the perseverance of the Godly (who shall never be moved so as to fallen from that state of Grace, which they Are in) I have already proved;
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Simon Magus was in some sense a Believer, Act. 8.13. but not such a Believer, vers. 21. & 23. So neither are they such Believers, who are compared to the stonie ground:
Simon Magus was in Some sense a Believer, Act. 8.13. but not such a Believer, vers. 21. & 23. So neither Are they such Believers, who Are compared to the stony ground:
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The same also appears by this, that they are said to have no root; that argues that their Faith is but superficial, it is not rooted in the heart, as true justifying Faith is.
The same also appears by this, that they Are said to have no root; that argues that their Faith is but superficial, it is not rooted in the heart, as true justifying Faith is.
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unless ye have believed in vain, 1 Cor 15.2. To them who by patient continuance in well doing, seek for glory and honour and immortality, (God will render) eternal life, Rom. 2.7. Shall he prosper that doth such things? Shall he break the Covenant, and be delivered? Ezek. 17.15. When I shall say to the righteous, that he shall surely live:
unless you have believed in vain, 1 Cor 15.2. To them who by patient Continuance in well doing, seek for glory and honour and immortality, (God will render) Eternal life, Rom. 2.7. Shall he prosper that does such things? Shall he break the Covenant, and be Delivered? Ezekiel 17.15. When I shall say to the righteous, that he shall surely live:
but for his iniquity that he hath committed, he shall dye for it, Ezek. 33.13. When the righteous turneth from his righteousness, and committeth iniquity, he shall even dye thereby, vers. 18. The just shall live by Faith:
but for his iniquity that he hath committed, he shall die for it, Ezekiel 33.13. When the righteous turns from his righteousness, and Committeth iniquity, he shall even die thereby, vers. 18. The just shall live by Faith:
I will put my Law in their inward part, and write it in their hearts, Jer. 31.33. A new heart will I give unto you, and a new Spirit will I put within you:
I will put my Law in their inward part, and write it in their hearts, Jer. 31.33. A new heart will I give unto you, and a new Spirit will I put within you:
And I will put my Spirit within you, and cause you to walk in my Statutes, &c. Ezek. 36.26, 27. I will put my fear into their hearts, that they shall not depart from me, Jer. 32.40. 2. The places objected, do not prove that any Belivers, and such as are regenerate can fall away. That in Ezek. 17.15.
And I will put my Spirit within you, and cause you to walk in my Statutes, etc. Ezekiel 36.26, 27. I will put my Fear into their hearts, that they shall not depart from me, Jer. 32.40. 2. The places objected, do not prove that any Believers, and such as Are regenerate can fallen away. That in Ezekiel 17.15.
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What is this to the purpose? Doth this argue, that one who is in the state of Grace and salvation, may fall from it? These places, 1 Cor. 15.2. & Rom. 2.7. shew how salvation it to be obtained, and by whom, to wit, such as persevere:
What is this to the purpose? Does this argue, that one who is in the state of Grace and salvation, may fallen from it? These places, 1 Cor. 15.2. & Rom. 2.7. show how salvation it to be obtained, and by whom, to wit, such as persevere:
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Neither do those places of Scripture speak of such, (if they speak of such as actually fall away) but of such as are in Christ onely by profession; as that in Joh. 15.2. or are righteous with external righteousness;
Neither do those places of Scripture speak of such, (if they speak of such as actually fallen away) but of such as Are in christ only by profession; as that in John 15.2. or Are righteous with external righteousness;
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as that Ezek. 33.13, 18. or have some superficiarie Grace in them; as that Heb. 6.4, 5, 6. But the best are warned to take heed of apostacie and falling away.
as that Ezekiel 33.13, 18. or have Some superficiary Grace in them; as that Hebrew 6.4, 5, 6. But the best Are warned to take heed of apostasy and falling away.
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Thou standest by Faith: be not high minded, but fear, Rom. 11.20. Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. Work out your own salvation with fear and trembling, Phil. 2.12. Give diligence to make your calling and election sure:
Thou Standest by Faith: be not high minded, but Fear, Rom. 11.20. Let him that Thinketh he Stands, take heed lest he fallen, 1 Cor. 10.12. Work out your own salvation with Fear and trembling, Philip 2.12. Give diligence to make your calling and election sure:
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for if ye do these things, ye shall never fall, 2 Pet. 1.10. But these admonitions and exhortations are no Arguments, that true Saints may fall away;
for if you do these things, you shall never fallen, 2 Pet. 1.10. But these admonitions and exhortations Are no Arguments, that true Saints may fallen away;
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Yet when the Ship-men were about to flie out of the Ship, Paul said to the Centurion and Soldiers, Except these abide in the Ship, ye cannot be saved, Act. 27.23, 24, 25, 30, 31. One answers to this place, that the purpose to save those that were with Paul in the Ship was conditional, to wit,
Yet when the Shipmen were about to fly out of the Ship, Paul said to the Centurion and Soldiers, Except these abide in the Ship, you cannot be saved, Act. 27.23, 24, 25, 30, 31. One answers to this place, that the purpose to save those that were with Paul in the Ship was conditional, to wit,
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Yet speaking of false prophets, he saith, If it were possible, they shall deceive the very Elect, Mat. 24.24. intimating that the Elect shall never be deceived (so as to be wholly vanquished and overcome) by them.
Yet speaking of false Prophets, he Says, If it were possible, they shall deceive the very Elect, Mathew 24.24. intimating that the Elect shall never be deceived (so as to be wholly vanquished and overcome) by them.
To this place also one answers, That the words do not import so much, because that expression [ if it were possible ] is used in other places, where no impossibility of the thing spoken of is intimated; as Act. 20.16. and 27.39.
To this place also one answers, That the words do not import so much, Because that expression [ if it were possible ] is used in other places, where no impossibility of the thing spoken of is intimated; as Act. 20.16. and 27.39.
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For our Saviour speaks of the Elect, who if they should be deceived and overcome by false Prophets, Gods purpose concerning their salvation should fail,
For our Saviour speaks of the Elect, who if they should be deceived and overcome by false prophets, God's purpose Concerning their salvation should fail,
I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I my self should be a cast-away, 1 Cor. 9.27. Cast me not away from thy presence, and take not thy holy Spirit from me, Psal 51.11.
I keep under my body, and bring it into subjection, lest that by any means when I have preached to Others, I my self should be a castaway, 1 Cor. 9.27. Cast me not away from thy presence, and take not thy holy Spirit from me, Psalm 51.11.
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It was sure that Peter should not sink and be drowned, yet was not he assured of this, Mat. 14.30. It was sure that David should not perish by the hand of Saul: yet David alwayes had not this assurance, 1 Sam. 27.1. 2. Paul did not doubt of his perseverance, or as if he were none of Gods Elect. Cast-away is not to be taken as opposite to Elect, but the word in the Original, NONLATINALPHABET adokimos, is as much as reproved, as NONLATINALPHABET dokimos is approved, 1 Cor. 11.19.
It was sure that Peter should not sink and be drowned, yet was not he assured of this, Mathew 14.30. It was sure that David should not perish by the hand of Saul: yet David always had not this assurance, 1 Sam. 27.1. 2. Paul did not doubt of his perseverance, or as if he were none of God's Elect. Castaway is not to be taken as opposite to Elect, but the word in the Original, adokimos, is as much as reproved, as dokimos is approved, 1 Cor. 11.19.
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The Apostle only shewes, that his care was that his life might be conformable to his Doctrine, his practise to his preaching, that so the one might not confound the other,
The Apostle only shows, that his care was that his life might be conformable to his Doctrine, his practice to his preaching, that so the one might not confound the other,
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as elswhere, we finde him praying for that which God had promised unto him, and which he doubted not but God would perform, 2 Sam. 7.26, 27. Let the house of thy servant David be established before thee.
as elsewhere, we find him praying for that which God had promised unto him, and which he doubted not but God would perform, 2 Sam. 7.26, 27. Let the house of thy servant David be established before thee.
To this end, our Saviour brings in the example of a King, who having forgiven his servant a great debt, afterward hearing how cruelly he had dealt with his fellow servant, required his debt of him,
To this end, our Saviour brings in the Exampl of a King, who having forgiven his servant a great debt, afterwards hearing how cruelly he had dealt with his fellow servant, required his debt of him,
If that Parable in every point were strictly to be applyed, it would follow that God should condemn a man for those very sins, which before he had pardoned;
If that Parable in every point were strictly to be applied, it would follow that God should condemn a man for those very Sins, which before he had pardoned;
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and that among the Latine Fathers none held otherwise before Austine, nor he neither, until he was stirred up by Pelagius, for the confuting of whose opinions he began to maintaine the doctrine of perseverance.
and that among the Latin Father's none held otherwise before Augustine, nor he neither, until he was stirred up by Pelagius, for the confuting of whose opinions he began to maintain the Doctrine of perseverance.
yet I think it meet not to wave this objection. 1. Therefore I answer, that the Romanists (who are our Adversaries in this point touching perseverance) confess, that the Fathers that were before the Heresie of Pelagius, who professedly opposed the necessity and efficacie of Gods Grace, did express themselves most against the Manichees for the freedom of mans will,
yet I think it meet not to wave this objection. 1. Therefore I answer, that the Romanists (who Are our Adversaries in this point touching perseverance) confess, that the Father's that were before the Heresy of Pelagius, who professedly opposed the necessity and efficacy of God's Grace, did express themselves most against the manichees for the freedom of men will,
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And again, The strength of such as are truly faithful (saith he) doth remain unmoveable: and the integrity of those that fear and love God with the whole heart, doth continue firm and sure.
And again, The strength of such as Are truly faithful (Says he) does remain Unmovable: and the integrity of those that Fear and love God with the Whole heart, does continue firm and sure.
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though they have many and dangerous Adversaries, yet they shall never be moved, not so as to fall from the state of Grace and Salvation, which they are in.
though they have many and dangerous Adversaries, yet they shall never be moved, not so as to fallen from the state of Grace and Salvation, which they Are in.
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But I have prayed for thee, that thy Faith fail not, Luk. 22.31, 32. And so Christ also prayed for all that belong unto him, Joh. 17.9, 20. Though this old Serpent, the Devil, bruize the heel of Gods people;
But I have prayed for thee, that thy Faith fail not, Luk. 22.31, 32. And so christ also prayed for all that belong unto him, John 17.9, 20. Though this old Serpent, the devil, bruise the heel of God's people;
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yet Christ hath bruized, and will bruize his head, Gen. 3.15. Christ took upon him our nature, That through death he might destroy him that had the power of death, that is, the Devil, Heb. 2.14. He hath vanquished Satan, and triumphed over him on the Cross, Col. 2.15.
yet christ hath Bruised, and will bruise his head, Gen. 3.15. christ took upon him our nature, That through death he might destroy him that had the power of death, that is, the devil, Hebrew 2.14. He hath vanquished Satan, and triumphed over him on the Cross, Col. 2.15.
The Apostle comforts Believers, saying, The God of peace shall brize Satan under your feet shortly, Rom 16.20. The World also is the Adversary of Gods people.
The Apostle comforts Believers, saying, The God of peace shall brize Satan under your feet shortly, Rom 16.20. The World also is the Adversary of God's people.
because they are not of the World, as I am not of the World, Joh. 17.14. The World is a dangerous enemy, sometimes frowning and persecuting, sometimes fawning and alluring, that if it cannot prevail one way, it may prevail another way:
Because they Are not of the World, as I am not of the World, John 17.14. The World is a dangerous enemy, sometime frowning and persecuting, sometime fawning and alluring, that if it cannot prevail one Way, it may prevail Another Way:
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and counted as sheep for the slaughter.) Nay in all these things we are more then Conquerors through him that loved us, Rom. 8.35, 36, 37. Neither shall the World prevail over the Godly by flatteries and allurements.
and counted as sheep for the slaughter.) Nay in all these things we Are more then Conquerors through him that loved us, Rom. 8.35, 36, 37. Neither shall the World prevail over the Godly by flatteries and allurements.
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but that thou shouldest keep them from the evil, Joh. 17.15. Exceeding great and pretious promises are given unto them, that by these they might be partakers of the Divine nature, having escaped the corruption that is in the World through lust, 2 Pet. 1.4. Whosoever is born of God, over commeth the World:
but that thou Shouldst keep them from the evil, John 17.15. Exceeding great and precious promises Are given unto them, that by these they might be partakers of the Divine nature, having escaped the corruption that is in the World through lust, 2 Pet. 1.4. Whosoever is born of God, over comes the World:
and this is the victory that overcommeth the World, even our Faith, 1 Joh. 5.4. The Flesh is likewise an adversary to the Godly, their carnal and corrupt nature that is still in them.
and this is the victory that Overcometh the World, even our Faith, 1 John 5.4. The Flesh is likewise an adversary to the Godly, their carnal and corrupt nature that is still in them.
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Yet neither shall this Adversary prevail against the Godly. They that are Christs, have crucified the Flesh, with the affections and lusts, Gal. 5.24. Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. 6 6. Sin shall not have dominion over you:
Yet neither shall this Adversary prevail against the Godly. They that Are Christ, have Crucified the Flesh, with the affections and Lustiest, Gal. 5.24. Our old man is Crucified with him, that the body of since might be destroyed, that henceforth we should not serve since, Rom. 6 6. since shall not have dominion over you:
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— O wretched man that I am, who shall deliver me fr m the body of this death? I thank, God through Jesus Christ our Lord, Rom. 7.18, 19 24, 25. Thus however the Godly are tempted, however they are troubled, they may have comfort, they are built upon a sure foundation, and shall stand for ever.
— Oh wretched man that I am, who shall deliver me fr m the body of this death? I thank, God through jesus christ our Lord, Rom. 7.18, 19 24, 25. Thus however the Godly Are tempted, however they Are troubled, they may have Comfort, they Are built upon a sure Foundation, and shall stand for ever.
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And all that dwell upon earth, shall worship him, whose names are not written in the book of life, &c. Rev. 13.8. Such therefore as belong unto Christ, shall not so be overcome, as to worship the Beast.
And all that dwell upon earth, shall worship him, whose names Are not written in the book of life, etc. Rev. 13.8. Such Therefore as belong unto christ, shall not so be overcome, as to worship the Beast.
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Hear what the Prophet Elisha said, when his servant seeing an Army with Horses and Charets sent to apprehend him, cryed out, Alas Master, what shall we do? Fear not, (said he) f r they that are with us, are more then they that are with them.
Hear what the Prophet Elisha said, when his servant seeing an Army with Horses and Charets sent to apprehend him, cried out, Alas Master, what shall we do? fear not, (said he) f r they that Are with us, Are more then they that Are with them.
And the Lord opening the servants eyes, he saw the Mountain full of Horses and Charets of fire r und about Elisha, 2 King. 6.15, 16, 17. Consider what Christ answered Paul, when he prayed thrice that the thorn in the Flesh, the messenger of Satan sent to buffet him, might depart from him;
And the Lord opening the Servants eyes, he saw the Mountain full of Horses and Charets of fire r and about Elisha, 2 King. 6.15, 16, 17. Consider what christ answered Paul, when he prayed thrice that the thorn in the Flesh, the Messenger of Satan sent to buffet him, might depart from him;
Remember that of S. Peter, Ye are kept by the power of God unto salvation, 1 Pet. 1.5. Believers are not kept by their own power, but through the power of God, and therefore notwithstanding all their Adversaries and Opposers, they are safe.
remember that of S. Peter, You Are kept by the power of God unto salvation, 1 Pet. 1.5. Believers Are not kept by their own power, but through the power of God, and Therefore notwithstanding all their Adversaries and Opposers, they Are safe.
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We would not, brethren, have you ignorant (said Paul) of our trouble that came unto us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life.
We would not, brothers, have you ignorant (said Paul) of our trouble that Come unto us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life.
But though he cause grief, he will turn again, and have compassion according to the multitude of his mercies Lam. 3.31, 32 For a small moment (saith he) have I forsaken thee: but with everlasting mercies will I gather thee.
But though he cause grief, he will turn again, and have compassion according to the multitude of his Mercies Lam. 3.31, 32 For a small moment (Says he) have I forsaken thee: but with everlasting Mercies will I gather thee.
In a little wrath I had my face from thee for a moment but with everlasting k•ndness will I have mercy on thee, saith the Lord thy Redeemer, Isa. 54.7, 8. Therefore lift up the hands that hang down,
In a little wrath I had my face from thee for a moment but with everlasting k•ndness will I have mercy on thee, Says the Lord thy Redeemer, Isaiah 54.7, 8. Therefore lift up the hands that hang down,
Again, If the condition of the Godly be so safe and sure, How should this incite and provoke all to follow after godliness, the gain whereof is so certain,
Again, If the condition of the Godly be so safe and sure, How should this incite and provoke all to follow After godliness, the gain whereof is so certain,
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and also taken possession? — In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine 1 King. 21.19. What joy had Gehezi of the gifts that he got of Naaman, when the Prophet Elisha said unto him, The leprosie of Naaman shall cleave unto thee, and to thy seed for ever, 2 King. 5.27.
and also taken possession? — In the place where Dogs licked the blood of Naboth, shall Dogs lick thy blood, even thine 1 King. 21.19. What joy had Gehazi of the Gifts that he god of Naaman, when the Prophet Elisha said unto him, The leprosy of Naaman shall cleave unto thee, and to thy seed for ever, 2 King. 5.27.
See 1 King. 21.4, 5. & Esth. 5.11, 12, 13. If the men of the World do feel a kinde of content for a while in those things which they enjoy, yet it lasts not:
See 1 King. 21.4, 5. & Esth. 5.11, 12, 13. If the men of the World do feel a kind of content for a while in those things which they enjoy, yet it lasts not:
and his knees smote one against another, Dan. 5.6. Their silver and their gold shall not be able to deliver them in the day of the Lords wrath, saith the Prophet Ezekiel, Ezek. 7.19. and so also the Prophet Zephany, Zeph. 1.18.
and his knees smote one against Another, Dan. 5.6. Their silver and their gold shall not be able to deliver them in the day of the lords wrath, Says the Prophet Ezekielem, Ezekiel 7.19. and so also the Prophet Zephany, Zephaniah 1.18.
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— How oft is the candle of the wicked put out? and how oft commeth their destruction upon them? Job 21.16, 17. In this respect the Mammon of this World is called NONLATINALPHABET, that which is anothers, because he that hath it, knoweth not how soon another may deprive him of it, Luk. 16.12.
— How oft is the candle of the wicked put out? and how oft comes their destruction upon them? Job 21.16, 17. In this respect the Mammon of this World is called, that which is another's, Because he that hath it, Knoweth not how soon Another may deprive him of it, Luk. 16.12.
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for they shall be filled, Mat. 5.6. God will give his holy Spirit to them that ask him, Luk. 11.13. 2. As they that seek Grace and Godliness, shall obtain what they seek;
for they shall be filled, Mathew 5.6. God will give his holy Spirit to them that ask him, Luk. 11.13. 2. As they that seek Grace and Godliness, shall obtain what they seek;
Godliness with contentment (bringing with it contentment) is great gain, 1 Tim. 6.6. As having nothing, yet possessing all things, 2 Cor 6.10. 4. Grace and Godliness will support the soul, and afford it comfort in the midst of greatest troubles and distresses.
Godliness with contentment (bringing with it contentment) is great gain, 1 Tim. 6.6. As having nothing, yet possessing all things, 2 Cor 6.10. 4. Grace and Godliness will support the soul, and afford it Comfort in the midst of greatest Troubles and Distresses.
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As sorrowing, yet always rejoycing, 2 Cor. 6.10. We glory in tribulations, knowing that tribulation worketh patience; and patience experience; and experience hope:
As sorrowing, yet always rejoicing, 2 Cor. 6.10. We glory in tribulations, knowing that tribulation works patience; and patience experience; and experience hope:
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And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us, Rom. 5.3, 4, 5. 5. Grace and Godliness is not transient and fading, but permanent and lasting.
And hope makes not ashamed, Because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us, Rom. 5.3, 4, 5. 5. Grace and Godliness is not Transient and fading, but permanent and lasting.
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When the woman of Samaria thought much that Christ should ask her some of the water of that Well that she drew of, he said unto her, Whosoever drinketh of this water, shall thirst again:
When the woman of Samaria Thought much that christ should ask her Some of the water of that Well that she drew of, he said unto her, Whosoever Drinketh of this water, shall thirst again:
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But whosoever drinketh of the water that I shall give him, it shall be in him a Well of water springing up unto everlasting life, Joh. 4.13, 14. Therefore (as he also exhors) Labour not for the meat that perisheth;
But whosoever Drinketh of the water that I shall give him, it shall be in him a Well of water springing up unto everlasting life, John 4.13, 14. Therefore (as he also exhors) Labour not for the meat that Perishes;
THe last Use of the point concerning the perseverance of the Godly, is to exhort those that profess godliness, to hold fast their profession, and to persevere in it. This exhortation is not superfluous:
THe last Use of the point Concerning the perseverance of the Godly, is to exhort those that profess godliness, to hold fast their profession, and to persevere in it. This exhortation is not superfluous:
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take heed of back-sliding Abide in me, Joh. 15.4. So run that ye may obtain, 1 Cor. 9.24. Let us run with patience (or patient continuance, as the Original word NONLATINALPHABET hypomone is rendred, Rom. 2.7.) the race that is set before us, Heb. 12.1. Let us hold fast the profession of our Faith without wavering, Heb. 10.23. Work out your own salvation with fear and trembling, Phil. 2.12.
take heed of backsliding Abide in me, John 15.4. So run that you may obtain, 1 Cor. 9.24. Let us run with patience (or patient Continuance, as the Original word hypomone is rendered, Rom. 2.7.) the raze that is Set before us, Hebrew 12.1. Let us hold fast the profession of our Faith without wavering, Hebrew 10.23. Work out your own salvation with Fear and trembling, Philip 2.12.
1. That the reward is promised only upon condition of perseverance, so that without perseverance all labour is lost, all that is done is to no purpose.
1. That the reward is promised only upon condition of perseverance, so that without perseverance all labour is lost, all that is done is to no purpose.
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Be thou faithful unto death, and I will give thee the crown of life, Rev. 2.10. He that shall endure to the end, he shall be saved, Mar. 13.13. But if any man draw back, my soul shall have no pleasure in him, Heb. 10.38.
Be thou faithful unto death, and I will give thee the crown of life, Rev. 2.10. He that shall endure to the end, he shall be saved, Mar. 13.13. But if any man draw back, my soul shall have no pleasure in him, Hebrew 10.38.
Look to your selves, that we lose not the things which we have wrought, but that we receive a full reward, 2 Joh. 8. O foolish Galatians, who hath bewitched you, that ye should not obey the truth? (to wit,
Look to your selves, that we loose not the things which we have wrought, but that we receive a full reward, 2 John 8. Oh foolish Galatians, who hath bewitched you, that you should not obey the truth? (to wit,
so as to persevere in it.) — Are ye so foolish? having begun in the spirit, are ye made perfect in the flesh? Have ye suffered so many things in vain? if it be yet in vain, Gal. 3.1, 3, 4. Ye did run well: who did hinder you, that ye should not obey the truth? Gal. 5.7. Let us not be weary of well-doing;
so as to persevere in it.) — are you so foolish? having begun in the Spirit, Are you made perfect in the Flesh? Have you suffered so many things in vain? if it be yet in vain, Gal. 3.1, 3, 4. You did run well: who did hinder you, that you should not obey the truth? Gal. 5.7. Let us not be weary of welldoing;
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for in due time we shall reap, if we faint not, Gal. 6.9. 2. Back-sliders are in a worse condition then such as did never enter into the way of holiness.
for in due time we shall reap, if we faint not, Gal. 6.9. 2. Backsliders Are in a Worse condition then such as did never enter into the Way of holiness.
If after they have escaped the pollutions of the World, through the knowledge of our Lord and Saviour Jesus Christ, they be again intangled and overcome, the latter end is worse with them then the beginning.
If After they have escaped the pollutions of the World, through the knowledge of our Lord and Saviour jesus christ, they be again entangled and overcome, the latter end is Worse with them then the beginning.
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then after they have known it, to turn from the holy Commandment delivered unto them, 2 Pet. 20.21. The guilt of back-sliders is greater, because they sin more against light and conviction.
then After they have known it, to turn from the holy Commandment Delivered unto them, 2 Pet. 20.21. The guilt of backsliders is greater, Because they sin more against Light and conviction.
For, to him that knoweth to do good, and doth it not, to him it is sin, Jam. 4.27. 2. They more dishonour God, being like those that went to spie the Land of Canaan, and brought an evil report of it.
For, to him that Knoweth to do good, and does it not, to him it is since, Jam. 4.27. 2. They more dishonour God, being like those that went to spy the Land of Canaan, and brought an evil report of it.
so that the last estate of that man is worse then the first, Mat. 12.43, 44, 45. Therefore, 4. In all these respects, back-sliders shall have the greater condemnation.
so that the last estate of that man is Worse then the First, Mathew 12.43, 44, 45. Therefore, 4. In all these respects, backsliders shall have the greater condemnation.
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Ephraim compassing God about with lies, and the house of Israel with deceit, Hos. 11.12. their goodness was as the morning cloud, and as the early dew that passeth away, Hos. 6.4.
Ephraim compassing God about with lies, and the house of Israel with deceit, Hos. 11.12. their Goodness was as the morning cloud, and as the early due that passes away, Hos. 6.4.
then shall we also serve him constantly and stedfastly, even all the days of our life, Luk. 1.74, 75. They that receive the Word in an honest and good heart, they bring forth fruit with patience, that is, with perseverance, Luk. 8.15.
then shall we also serve him constantly and steadfastly, even all the days of our life, Luk. 1.74, 75. They that receive the Word in an honest and good heart, they bring forth fruit with patience, that is, with perseverance, Luk. 8.15.
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And see if there be any way of wickedness in me, and lead me in the way everlasting, Psal. 139.23, 24. 2. A full purpose and resolution to adhere unto God and to keep close unto him.
And see if there be any Way of wickedness in me, and led me in the Way everlasting, Psalm 139.23, 24. 2. A full purpose and resolution to adhere unto God and to keep close unto him.
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Barnabas exhorted the Christians at Antioch, that with purpose of heart they would cleave unto the Lord, Act. 11.23. O God, my heart is fixed, saith David, Psal. 108.1. I have sworn, (saith he) and I will perform it, that I will keep thy righteous judgments, Psal. 119.106. I have inclined my heart to perform thy Statutes alway, even unto the end, vers. 112. But this resolution must be well grounded:
Barnabas exhorted the Christians At Antioch, that with purpose of heart they would cleave unto the Lord, Act. 11.23. Oh God, my heart is fixed, Says David, Psalm 108.1. I have sworn, (Says he) and I will perform it, that I will keep thy righteous Judgments, Psalm 119.106. I have inclined my heart to perform thy Statutes always, even unto the end, vers. 112. But this resolution must be well grounded:
for when tribulation or persecution ariseth because of the Word, by and by he is offended, Mat. 13.20, 21. Therefore it behoves us to think of trouble and persecution,
for when tribulation or persecution arises Because of the Word, by and by he is offended, Mathew 13.20, 21. Therefore it behoves us to think of trouble and persecution,
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yea, the time cometh that whosoever killeth you, will think that he doth God service. And these things will they do unto you, because they have not known the Father, nor me.
yea, the time comes that whosoever kills you, will think that he does God service. And these things will they do unto you, Because they have not known the Father, nor me.
But these things have I told you, that when the time cometh, ye may remember that I told you of them, Joh. 16.1, 2, 3, 4. And when great multitudes followed him, he turned unto them,
But these things have I told you, that when the time comes, you may Remember that I told you of them, John 16.1, 2, 3, 4. And when great Multitudes followed him, he turned unto them,
and prepared for, lest otherwise, having entred upon the profession of Christ, and meeting with troubles which we looked not for, we draw back, and desist from it.
and prepared for, lest otherwise, having entered upon the profession of christ, and meeting with Troubles which we looked not for, we draw back, and desist from it.
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Or what King going to make war with another King, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else while the other is yet a great way off, he sendeth an embassage, and desireth conditions of peace.
Or what King going to make war with Another King, Sitteth not down First, and consulteth whither he be able with ten thousand to meet him that comes against him with twenty thousand? Or Else while the other is yet a great Way off, he sends an Embassy, and Desires conditions of peace.
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so as to be ready to forsake all, if for Christs sake he be called to it) he cannot be my Disciple, Luk. 14.26. — 31. 4 Fear also is a means of perseverance;
so as to be ready to forsake all, if for Christ sake he be called to it) he cannot be my Disciple, Luk. 14.26. — 31. 4 fear also is a means of perseverance;
he was too self-confident, and too secure. Therefore pass the time of your sojourning here in fear, 1 Pet. 1.17. Work out your own salvation with fear and trembling, Phil. 2.12. Fear also, as it is an awful and reverential dread of Gods Majesty, doth conduce much to perseverance.
he was too self-confident, and too secure. Therefore pass the time of your sojourning Here in Fear, 1 Pet. 1.17. Work out your own salvation with Fear and trembling, Philip 2.12. fear also, as it is an awful and reverential dread of God's Majesty, does conduce much to perseverance.
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Watch and pray, that ye enter not into temptation, Mat. 26.41. Watch ye, stand fast in the Faith, 1 Cor. 16.13. This watchfulness consists, 1. In avoyding as much as may be the occasions of sin.
Watch and pray, that you enter not into temptation, Mathew 26.41. Watch you, stand fast in the Faith, 1 Cor. 16.13. This watchfulness consists, 1. In avoiding as much as may be the occasions of since.
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Salomon tels us of the foolish young man, that was insnared by the Harlot, that he went the way to her House, Prov. 7.8. He did not shun the occasion as he should have done, but did expose himself unto temptation.
Solomon tells us of the foolish young man, that was Ensnared by the Harlot, that he went the Way to her House, Curae 7.8. He did not shun the occasion as he should have done, but did expose himself unto temptation.
And speaking of the way of the wicked, Avoyd it, (saith he) pass not by it, turn from it, and pass away, Prov. 4.15. 2. In resisting the first motions of sin.
And speaking of the Way of the wicked, Avoid it, (Says he) pass not by it, turn from it, and pass away, Curae 4.15. 2. In resisting the First motions of since.
The wicked are compared to the deaf Adder, that stoppeth her ear at the voyce of the Charmer, charm he never so wisely, Psal. 58 4, 5. But in this the Godly must be wise as Serpents, they must stop their ears at the charming of Satan, the World, and the Flesh;
The wicked Are compared to the deaf Adder, that stoppeth her ear At the voice of the Charmer, charm he never so wisely, Psalm 58 4, 5. But in this the Godly must be wise as Serpents, they must stop their ears At the charming of Satan, the World, and the Flesh;
if they be not presently quenched, they will be likely to set all on fire. How long shall thy vain thoughts lodge within thee? Jer. 4.14. Evil thoughts will be creeping into us, but we must not give them entertainment, we must not suffer them to lodge within us.
if they be not presently quenched, they will be likely to Set all on fire. How long shall thy vain thoughts lodge within thee? Jer. 4.14. Evil thoughts will be creeping into us, but we must not give them entertainment, we must not suffer them to lodge within us.
To the end that he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his Saints, 1 Thess. 3.12, 13. Giving all diligence, add to your Faith, vertue; and to vertue, knowledge; And to knowledge, temperance; and to temperance, patience; and to patience, Godliness; And to Godliness, brotherly kindness; and to brotherly kindness, Charity.
To the end that he may establish your hearts unblameable in holiness before God, even our Father, At the coming of our Lord jesus christ with all his Saints, 1 Thess 3.12, 13. Giving all diligence, add to your Faith, virtue; and to virtue, knowledge; And to knowledge, temperance; and to temperance, patience; and to patience, Godliness; And to Godliness, brotherly kindness; and to brotherly kindness, Charity.
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Wherefore the rather, brethren, give diligence to make your Calling and your Election sure: for if ye do these things, ye shall never fall, 2 Pet. 1.5. — 10. Beware lest ye also being led away with the errour of the wicked fall from your own stedfastness.
Wherefore the rather, brothers, give diligence to make your Calling and your Election sure: for if you do these things, you shall never fallen, 2 Pet. 1.5. — 10. Beware lest you also being led away with the error of the wicked fallen from your own steadfastness.
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But grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3.17, 18. See also 1 Thess. 3.12, 13. 7. To meditate of the heavenly reward, this also is a great help to perseverance.
But grow in Grace, and in the knowledge of our Lord and Saviour jesus christ, 2 Pet. 3.17, 18. See also 1 Thess 3.12, 13. 7. To meditate of the heavenly reward, this also is a great help to perseverance.
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Let us run with patience, the race that is set before us, Looking unto Jesus, the Author and finisher of our Faith, who for the joy that was set before him, endured the Cross, despising the shame,
Let us run with patience, the raze that is Set before us, Looking unto jesus, the Author and finisher of our Faith, who for the joy that was Set before him, endured the Cross, despising the shame,
and to esteem the reproach of Christ greater riches then the treasures in Egypt; he had respect to the recompence of reward, Heb. 11.25, 26. See also Phil. 3.13, 14. 8. Constant attendance upon Gods Word, this is likewise necessary unto perseverance.
and to esteem the reproach of christ greater riches then the treasures in Egypt; he had respect to the recompense of reward, Hebrew 11.25, 26. See also Philip 3.13, 14. 8. Constant attendance upon God's Word, this is likewise necessary unto perseverance.
He that hath begun a good work in you, will also perform it until the day of Jesus Christ, Phil. 1 6. As of our selves we cannot rise, when we are down,
He that hath begun a good work in you, will also perform it until the day of jesus christ, Philip 1 6. As of our selves we cannot rise, when we Are down,
Unite my heart to fear thy Name, Psal. 86.11. Let me not wander from thy Commandments, Psal. 119.10. Lead us not into temptation, but deliver us from evil, Mat. 6.13. Thus praying in the holy Ghost, keep your selves in the love of God, Jude, vers. 20. & 21. Soli Deo gloria. FINIS.
Unite my heart to Fear thy Name, Psalm 86.11. Let me not wander from thy commandments, Psalm 119.10. Led us not into temptation, but deliver us from evil, Mathew 6.13. Thus praying in the holy Ghost, keep your selves in the love of God, U^de, vers. 20. & 21. Soli God gloria. FINIS.
Cum largitatem pauperibus impensam praemisisset, non hanc vocare misericordiam, sed justitiam maluit; quid quod à communi Domino tribuitur justum est ut qui accipiunt, eo communiter utantur. Gregor.
Cum largitatem pauperibus impensam praemisisset, non hanc vocare misericordiam, sed justitiam maluit; quid quod à Communi Domino tribuitur Justum est ut qui accipiunt, eo Communiter utantur. Gregory.
Cum quae libet necessaria indigentibus ministramus, sua illis reddimus, non nostra largimur: justitiae potius debitum exoluimus, quàm misericordiae opus implemus. Idem.
Cum Quae libet necessaria indigentibus ministramus, sua illis reddimus, non nostra largimur: justitiae potius Debitum exoluimus, quàm Mercy opus implemus. Idem.
Poenare de ad verses mundi ille s ntit, cui & laetitia, & glo•ia omnis in mundo est. Ille moeret, & deflet, si sibi male sit in saeculo, cui benè non potest esse post saeculum. — Ceterum nullus iis dolor est de incursatione malorum praesentium, quibus fiducia est futurorum bonorun. Cyp. ad Demetr.
Poenare de ad Verses mundi Isle s ntit, cui & Laetitia, & glo•ia omnis in mundo est. Isle moeret, & deflet, si sibi male fit in saeculo, cui benè non potest esse post saeculum. — Ceterum nullus iis dolour est de incursatione malorum praesentium, quibus Fiducia est futurorum bonorun. Cyprus ad Demeter.
Ratio vanitatis verissima haec est; vanitas est quod nec confert plenitudinem continenti, nec fulcimentum innitenti, nec fructum laboranti, Parif. 2. part. de Universo cap. 25.
Ratio vanitatis verissima haec est; vanitas est quod nec confert plenitudinem continenti, nec fulcimentum innitenti, nec Fruit laboranti, Parif. 2. part. de Universo cap. 25.
Et aliquando intromittis me in affectum multum inusitatum intro sus, ad nescio quam dulcedinem; quae si perficiatur in me, nescio quid erit, quod vita ista non erit. Aug. Confes. l. 10 c. 40.
Et aliquando intromittis me in affectum multum inusitatum intro sus, ad nescio quam dulcedinem; Quae si perficiatur in me, nescio quid erit, quod vita ista non erit. Aug. Confess l. 10 c. 40.
NONLATINALPHABET Kimchi would have NONLATINALPHABET to be not, of David, but, for David, or concerning David, contrary to the signification of the word in other places.
Kimchi would have to be not, of David, but, for David, or Concerning David, contrary to the signification of the word in other places.
Ʋt aures nostrae ad voces nostras, sic aures Dei ad cogitationes nostras, Prosp. in Sent. ex Aug. Sent. 81. Thales interrogatus, NONLATINALPHABET, verè respondit. Lips. de Const. l. 2. c. 16. Sic cogitandum tanquam aliquis in pectus intimum inspicere Possit; & potest. Quid enim prodest ab homine aliquid esse secretum? Deo nihil clusum est, interest animis nostris, & cogitationibus m•diis int•uerit. Sen. Epist. 83.
Ʋt aures Nostrae ad voces nostras, sic aures Dei ad Cogitations nostras, Prosper in Sent. ex Aug. Sent. 81. Thales interrogatus,, verè respondit. Lips. de Constantinople l. 2. c. 16. Sic cogitandum tanquam aliquis in pectus intimum inspicere Possit; & potest. Quid enim profits ab homine Aliquid esse secretum? God nihil clusum est, Interest animis nostris, & cogitationibus m•diis int•uerit. Sen. Epistle 83.
Atque adeo id sibi precipuè proponunt, ut sopiant conscientias, quò omni sollicitudine vacui hostes, quicquid sese offeret, quicquid appetierint, perpetrent. Calv. advers. libert. cap. 15. Vide etiam ib. c. 18.
Atque adeo id sibi precipuè proponunt, ut sopiant Conscientias, quò omni sollicitudine vacui hosts, quicquid seize offeret, quicquid appetierint, perpetrent. Calvin adverse. liberty. cap. 15. Vide etiam ib. c. 18.
Haec quando in Scripturis Sanctis legimus, non ideo quia facta credimus, etiam facienda credamus, ne violemus praecepta, dum passim sectamur exempla. Aug. contra Mend. cap. 9.
Haec quando in Scriptures Sanctis Legimus, non ideo quia facta Credimus, etiam facienda Credamus, ne violemus praecepta, dum passim sectamur exempla. Aug. contra Mend. cap. 9.
Quum presbyter accusatur, peculiare quiddam vult Apost. observari, nempe ut ne ad accusandum quidem admittatur quisquam, nisi priùs duobus aut tribus testibus fecerit futurae accusationis fidem. Nempe quia nulli sunt equè omnibus calumniis obnoxii at { que } pii doctores: deinde quia in presbyterum non potest privatum quodammodo judicium constitui, quum non possit non esse cum publico totius Ecclesiae offendiculo conjunctum: adeò ut etiamsi absolvatu•, tamen aliqua inde infamia in totam Ecclesiam redundet, sitque non modò in judicando, sed etiam in admittendo accusatore magnâ cautione opus. Beza ad loc.
Whom presbyter accusatur, peculiar Quiddam vult Apost. observari, nempe ut ne ad accusandum quidem admittatur quisquam, nisi priùs duobus Or tribus testibus fecerit futurae accusationis fidem. Nempe quia None sunt equè omnibus calumniis obnoxii At { que } pii Doctors: Deinde quia in presbyterum non potest privatum quodammodo judicium constitui, Whom non possit non esse cum Publico totius Ecclesiae offendiculo conjunctum: adeò ut Even if absolvatu•, tamen Any inde infamia in Whole Church redundet, Sitque non modò in judicando, sed etiam in admittendo accusatore magnâ caution opus. Beza ad loc.
In the Hebrew there is unexpressible elegancie by a double paranomasia, NONLATINALPHABET Instead of mispach, judgement, there was mispach, oppression; and instead of tsedakah, righteousness, there was tseakah, a cry.
In the Hebrew there is unexpressible elegancy by a double paranomasia, Instead of mispach, judgement, there was mispach, oppression; and instead of tsedakah, righteousness, there was tseakah, a cry.
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Sed quaedam, inquiunt, sancte foeminae tempore persecutionis, ut insectato•es suae pudicitiae devitarent, in raptu um atque neceturum se flumen projecerunt, eoquo modo defunctae sunt. Aug de Civ. Dei. lib. 1. cap. 26. Si adultera, cur laudata? si pudica, cur occisa? Aug. de Lucret. ibid. cap 19. Quae se occiderunt, ne quicquam hujusmodo paterentur, quis humanus affectus eis nolit ignosci? Et quae se occid•re noluerunt, ne suo facinore alienum flagitium d•vitarent, quisquis eis hoc crimini dederit, ipse crimine insipientiae non carebit. Aug. ibid. cap. 16. De his nil temere audeo judicare. — Quid si enim hoc fecerunt non humanitùs deceptae, sed divinitus jussae; nec errantes, sed obedientes; sicut de Sampsone aliud nobis fas non est credere? Aug. ibid. cap. 26. N fas est profecto se occidere. — Non itaque vobis, o fideles Christi, sit ••dio vita vestra, si ludibrio fuit hostibus castitas vestra. Habetu magnam v•ramque consolati•n m, si fidam conscientiam retin•••s, non vos concensisse peccatis •orum, qui in vos peccare permissi sunt. Aug. ib. cap. 27.
said quaedam, inquiunt, sancte foeminae tempore persecutionis, ut insectato•es suae pudicitiae devitarent, in raptu um atque neceturum se Flumen projecerunt, eoquo modo defunctae sunt. Aug the Civ. Dei. lib. 1. cap. 26. Si adultera, cur laudata? si pudica, cur occisa? Aug. de Lucretius Ibid. cap 19. Quae se occiderunt, ne quicquam hujusmodo paterentur, quis Humanus affectus eis nolit ignosci? Et Quae se occid•re noluerunt, ne Sue facinore Alienum Flagitium d•vitarent, quisquis eis hoc crimini dederit, ipse crimine insipientiae non carebit. Aug. Ibid. cap. 16. De his nil Temere audeo judicare. — Quid si enim hoc fecerunt non humanitùs deceptae, sed Divinely jussae; nec errands, said obedientes; sicut de Sampsone Aliud nobis fas non est Believe? Aug. Ibid. cap. 26. N fas est profecto se occidere. — Non itaque vobis, o fideles Christ, sit ••dio vita Vestra, si ludibrio fuit hostibus Castitas Vestra. Habetu magnam v•ramque consolati•n m, si fidam conscientiam retin•••s, non vos concensisse peccatis •orum, qui in vos Peccare Permissi sunt. Aug. ib. cap. 27.
Lego in Romanorum Hostoriis Alexandrum Severum Imp solitum dicere, ideò Christianos sibi placere, quòd quae sibi fieri vellent, allis id ipse facerent. Non dixisset fortasse, si nostrâ vixisset aetate, neque mores nostros, sed legem laudare potuisset. Maldon. ad Matth. 7.12.
Lego in Romanorum Hostoriis Alexander Severum Imp solitum dicere, ideò Christians sibi placere, quòd Quae sibi fieri vellent, allis id ipse facerent. Non dixisset Fortasse, si nostrâ vixisset Age, neque mores nostros, sed legem Praise potuisset. Maldon. ad Matthew 7.12.
NONLATINALPHABET. Chrysost. B•neficia impendamus non inquirentes merita, quod spectat ad justitiam; sed subvenientes indigentiae, quod spectat ad misericordiam. Simon de Cassia. Deus non cui detur, sed quo animo detur attendit. Aug. de Civ. Dei, lib. 21. cap. 27.
. Chrysostom B•neficia impendamus non inquirentes Merita, quod spectat ad justitiam; said subvenientes indigentiae, quod spectat ad misericordiam. Simon de Cassia. Deus non cui detur, sed quo animo detur attendit. Aug. the Civ. Dei, lib. 21. cap. 27.
Ne pigrescant in hoc viscera misericordiae, quia tibi homo peccator occurrit: aliud quòd homo, aliud quòd peccator: quòd homo, opus Dei; quòd peccator, opus hominis: da operi Dei, noli operi hominis. August. in Psal. 102.
Ne pigrescant in hoc viscera Mercy, quia tibi homo peccator occurrit: Aliud quòd homo, Aliud quòd peccator: quòd homo, opus Dei; quòd peccator, opus hominis: da operi Dei, noli operi hominis. August. in Psalm 102.
In peccatore duo sunt, culpa & natura. Est subveniendum peccatori quantum ad sustentationem naturae, non autem quantum ad fomentum culpae. Aquin. 22. quaest. 31. art. 2.
In peccatore duo sunt, culpa & Nature. Est subveniendum peccatori quantum ad sustentationem naturae, non autem quantum ad Fomentum Culpae. Aquinas 22. Question. 31. art. 2.
Paraphrasis Hierosolymitana Decalogi quinque posteriora praecepto ita interpretatur, ut consort•um etiam eorum, qui res ibi prohibitas perpetrant, prohibeatur. Sic enim habet, NONLATINALPHABET Id est, Ne estote interfectores, neque sodalitiam habete cum inter•ectoribus. Et sic in reliquis.
Paraphrasis Hierosolymitana Decalogue Quinque posteriora praecepto ita interpretatur, ut consort•um etiam Their, qui Rest There prohibitas perpetrant, prohibeatur. Sic enim habet, Id est, Ne estote interfectors, neque sodalitiam Habete cum inter•ectoribus. Et sic in reliquis.
Non minus auribus quam linguâ fugias detractionem. — Ʋt discat non libenter dicere, quod didicerit non libenter audiri. Author Epistolae ad Demetr. virg. cap. 19. Nemo invito auditori libenter ref••• Sagitta in lapidem nunquam figitur; interdum resiliens percutit dirigentem. Discat detractor, dum te videt non libenter audi e, non facile detrahere. Hieron. ad Nepotian. de vita Clericorum.
Non minus auribus quam linguâ fugias detractionem. — Ʋt Discat non Libenter dicere, quod didicerit non Libenter audiri. Author Epistles ad Demeter. Virg. cap. 19. Nemo invito auditori Libenter ref••• Sagitta in lapidem Never figitur; Interdum resiliens Persecuteth dirigentem. Discat detractor, dum te videt non Libenter audi e, non facile Detract. Hieron. ad Nepotian. de vita Clericorum.
Est longè aliud condemnare (de quo Deut. 17. & 19.) & accusationem recipere. Precipit ••itur Aposto••s ne recipiendam quidem esse accusationem adversus presbyterum, nisi testium quali•••• prius examinatâ. Estius ad 1 Tim. 5.19.
Est long Aliud condemnare (de quo Deuteronomy 17. & 19.) & accusationem recipere. Precipit ••itur Aposto••s ne recipiendam quidem esse accusationem Adversus presbyterum, nisi Testimony quali•••• prius examinatâ. Estius ad 1 Tim. 5.19.
Non sacilè admittendam censet accusationem presbyteri ratione status. Non enim vult ut accusatione admissâ subjaceat discrimini progressus an sint testes sufficientes, an deficient testes, sed quod ipsa accusatio non admittatur nisi constet de sufficientibus & idoneis testibus. Et hoc est p••vilegium presbyterorum ex hâ• Pauli ordinatione. Cajetan. ad 1 Tim. 5.19. See before, Sermon 9.
Non sacilè admittendam censet accusationem Presbyteries ratione status. Non enim vult ut accusation admissâ subjaceat discrimini progressus an sint testes sufficientes, an deficient testes, sed quod ipsa accusatio non admittatur nisi constet de sufficientibus & idoneis testibus. Et hoc est p••vilegium Presbyterorum ex hâ• Pauli ordinatione. Cajetan. ad 1 Tim. 5.19. See before, Sermon 9.
Sic occupant animos (daemones) & obst•uunt pectora, ut antè nos incipiant homines odisse, quàm nosse; ne cognitos aut imitari possint, aut damnare non possint. Minut. Fel. in Octav.
Sic occupant Animos (daemons) & obst•uunt pectora, ut antè nos incipiant homines Odyssey, quàm nosse; ne cognitos Or imitari possint, Or damnare non possint. Minutes Fel. in Octav
Scias hoc esse diaboli, ut servos Dei mendacio laceret, & opinionibus falsis gloriosum nomen defamet, ut qui conscientiae suae luce clarescunt, alienu rumoribus sordidentior. Cyprian.
Scias hoc esse Diaboli, ut servos Dei Mendacio laceret, & opinionibus falsis Gloriosum Nome defamet, ut qui conscientiae suae luce clarescunt, alienu rumoribus sordidentior. Cyprian.
Preceps ibam tantâ caecitate, ut inter coetaneos meos puderet me minoris dedecoris, quum audiebam eos jactantes flagil•a sua, & tanto gloriantes magis, quanto magis turpes essent. — Quid dignum vi•uperatione nisi vitium? Ego ne vituperarer, vitiosior fiebam: & ubi non sub•rat quo aequarer perditis, fingebam me fecisse quae non feceram, ne viderer abjectior ▪ quo eram innocentior, & ne vitior, quo eram castior. August. Confess. lib. 2. cap. 3.
Precepts ibam tantâ caecitate, ut inter coetaneos meos Puderet me minoris dedecoris, Whom audiebam eos jactantes flagil•a sua, & tanto Glory magis, quanto magis Turpes essent. — Quid dignum vi•uperatione nisi Vitium? Ego ne vituperarer, vitiosior fiebam: & ubi non sub•rat quo aequarer perditis, fingebam me To have made Quae non feceram, ne viderer abjectior ▪ quo eram innocentior, & ne vitior, quo eram castior. August. Confess. lib. 2. cap. 3.
Cum voles veram hominis estimationem inire, nudum inspice. Ponat patrimonium, p•nat honores, &c. corpus ipsum exuat, animum intuere qualis quantusque fit. Sen. Epist. 7.6.
Cum voles Veram hominis estimationem Inire, Nudum Inspect. Ponat patrimonium, p•nat honores, etc. corpus ipsum Exult, animum intuere qualis quantusque fit. Sen. Epistle 7.6.
Beatior fuit percipiendo fidem Christi, quàm concipiendo carnem Christi. Nihil illi materna propinquitas proficisset, nisi foelicius Christum in corde quàm in carne gestasset. Aug.
Beatior fuit percipiendo fidem Christ, quàm concipiendo Carnem Christ. Nihil illi materna propinquitas proficisset, nisi foelicius Christ in cord quàm in Carnem gestasset. Aug.
Qui in historiarum Ecclesiasticaerum lectione versati sunt, Christiani populi ignorantiam, & Romanae Sedis authoritatem simul auctam animadvertere potuerunt, — Vicissimque ut bonarum literarum instauratione facessere caepit ignorantia, ita & Pontificis authoritas paulatim imminui & labascere visa est, Gentill. Exam. Con. Trid. lib. 1. sect. 7. & 8.
Qui in historiarum Ecclesiasticaerum lectione versati sunt, Christians People ignorantiam, & Romanae Sedis authoritatem simul auctam animadvertere potuerunt, — Vicissimque ut bonarum Literarum instauration facessere Capet ignorantia, ita & Pontiff Authoritas Gradually imminui & labascere visa est, Gentle. Exam. Con. Triad lib. 1. sect. 7. & 8.
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Jam verò illud quale, quam sanctum, quòd si quis ex nobilibus converti ad Deum ceperit, statim honorè nobilitatis amittit? aut quantus in Christiano populo furor est, ubi religio ignobilem facil? Statim enim ut quis melior esse tentaverit, deterio is abjectione calcatur: ac per hoc omnes quodammodo mali esse coguntur, n• vilehabeantur. — Si bonus est quispiam, quasi malus spernitur: si malus est, quasi bonus honoratur. Salv. de Guber. lib. 4.
Jam verò illud quale, quam sanctum, quòd si quis ex nobilibus converti ad God ceperit, Immediately honorè nobilitatis Amittit? Or quantus in Christian populo Furor est, ubi Religio ignobilem Facil? Immediately enim ut quis melior esse tentaverit, deterio is abjectione calcatur: ac per hoc omnes quodammodo mali esse coguntur, n• vilehabeantur. — Si bonus est quispiam, quasi malus spernitur: si malus est, quasi bonus honoratur. Salvation de Guber. lib. 4.
In uno consentire tibi non possum, ut parcam haereticis, & me Catholicum non probem. Si ista est causa discordiae, non possum tacere, non possum. Hieron. Apol. 2. advers. Ruffin.
In Uno consentire tibi non possum, ut parcam Heretics, & me Catholicum non probem. Si ista est causa discordiae, non possum tacere, non possum. Hieron. Apollinarian 2. adverse. Ruffin.
Quo (scil. Christo) excepto, de cae••ro universos respexit ex Adam natos, quòd unus humiliter de s•ipso, ac veraciter confitetur, In iniquitatibus, inquiens, conceptus sum, &c. Bern. Epist. 174.
Quo (scil. Christ) excepto, de cae••ro universos respexit ex Adam natos, quòd Unus Humiliter de s•ipso, ac Veraciter confitetur, In iniquitatibus, inquiens, conceptus sum, etc. Bern. Epistle 174.
Communiter sancti solum Christum excipiunt ab illâ generalitate, quâ dicitur, Omnes peccaverunt in Adam. — Et nullatenus ab hâc gen•ralitate, B. Virgo Maria excludenda, ne dum matris excellentia ampliatur, Filii gloria minuatur. Bonav. in Sent. lib. 3. dist. 3. art. 1. quaest. 2.
Communiter sancti solum Christ excipiunt ab illâ generalitate, quâ dicitur, Omnes peccaverunt in Adam. — Et At no time ab hâc gen•ralitate, B. Virgo Maria excludenda, ne dum matris Excellence ampliatur, Sons gloria minuatur. Bonaventura. in Sent. lib. 3. Dist. 3. art. 1. Question. 2.
Quàm indigna est divis & hominibus Christianis illa Sanctorum historia, quae Legenda aurea nominatur, quam nescio cur auream appellent, quum scripta sit ab homine ferrei oris, plumbei cordis. Quid faedius dici potest illo libro? Lud. Vives de Caus. corrup. art. lib. 2.
Quàm indigna est divis & hominibus Christianis illa Sanctorum History, Quae Legenda Aurea nominatur, quam nescio cur Auream appellent, Whom Scripta sit ab homine ferrei oris, plumbei Cordis. Quid faedius dici potest illo libro? Lud. Vives de Cause corrup. art. lib. 2.
Videas bodiè passim ad quaestum ostentari lac Mariae, quod honore propemodum aequam Corpori Christi consecrato: prodigiosum oleum; fragmento crucis tam multa, ut si in acervum redigantur, vix una navis oneraria vebat: hic ostentari Francisci cucullum: illic intimam vestem Mariae Virginis; alibi pectinem Annae, alibi caligam Joseph, alibi calceum Thomae Ca•tuariensis, alibi Christi praeputium, quod cum sit res incerta, religiosiùs adorant quàm totum Christum. Neque verò haec ita proferunt tanquam toleranda, & plebeculae donanda affectibus; verùm huc ferè summa religionis vocatur. Eras. in Matth. 23.5.
Videos bodiè passim ad quaestum ostentari lac Mary, quod honore propemodum aequam Corpori Christ consecrato: Prodigiosum oleum; fragmento crucis tam Multa, ut si in acervum redigantur, vix una navis oneraria vebat: hic ostentari Francis cucullum: illic intimam Vestment Mary Virginis; alibi pectinem Annae, alibi caligam Joseph, alibi calceum Thomae Ca•tuariensis, alibi Christ praeputium, quod cum sit Rest Incerta, religiosiùs adorant quàm totum Christ. Neque verò haec ita proferunt tanquam toleranda, & plebeculae donanda affectibus; verùm huc ferè summa Religion vocatur. Eras. in Matthew 23.5.
It is well expressed in the Psalme that is sung: His oath and all his promises That keepeth faithfully: Though he doth make his Covenant so, That he doth lose thereby.
It is well expressed in the Psalm that is sung: His oath and all his promises That Keepeth faithfully: Though he does make his Covenant so, That he does loose thereby.
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Neque enim interest sive dicatur mihi, sive meus testis est, vel scit Deus, modo sit voluntas adhibendi Deum test•m. Estius ad Rom. 1.9. Illi, quantum aliquos eorum audivi, quid sit jurare prorsus ignorant. •utant enim se non jurare, quando in ore habent, Scit Deus, & Testis est Deus, &c. quia non dicitur, Per Deum, &c. August. Epist. 89. ad Hilarium. Quod Pelagiam dicebant non jurasse Paulum, quia non dixit, Per Deum, &c. ridendum potius est quàm refutandum. Maldon. ad Matth. 5.34.
Neque enim Interest sive dicatur mihi, sive meus testis est, vel scit Deus, modo sit Voluntas adhibendi God test•m. Estius ad Rom. 1.9. Illi, quantum Someone Their audivi, quid sit jurare prorsus ignorant. •utant enim se non jurare, quando in over habent, Scit Deus, & Testis est Deus, etc. quia non dicitur, Per God, etc. August. Epistle 89. ad Hilarium. Quod Pelagiam Said non jurasse Paulum, quia non dixit, Per God, etc. ridendum potius est quàm refutandum. Maldon. ad Matthew 5.34.
Aliud est testimonio D•i uti jam dato, quod fit cum aliquis auctoritatem S. Scripturae inducit: & aliud est testimonium Dei implorare, ut exhibendum, quod fit in juramento. Aquin. 22. quaest. 89. art. 1. ad 1.
Aliud est Testimony D•i uti jam dato, quod fit cum aliquis auctoritatem S. Scriptures Inducit: & Aliud est testimonium Dei implorare, ut exhibendum, quod fit in Oath. Aquinas 22. Question. 89. art. 1. and 1.
Doctores Catholici scribunt Amen esse juramentum, &c. Drus. ad Apoc. 19.4. In hanc sententiam citat Auctorem operis imperfecti in Mat. hom. 23. Chrys. hom. 10. in Mar. & Hieron. in Isai. 15. Sic Calvinus in John 5.25. pro juramento occipit.
Doctors Catholici scribunt Amen esse juramentum, etc. Drus and Apocalypse 19.4. In hanc sententiam citat Auctorem operis imperfecti in Mathew hom. 23. Chrys. hom. 10. in Mar. & Hieron. in Isaiah 15. Sic Calvinus in John 5.25. Pro Oath occipit.
Si dicam, Per fidem meam, per existimationem meam; non tam est formula juramenti quam species obtestationis inter homines, ut si fidem fefellerimus, non amplius inter homines habeamur fideles, aut honesti. Chemnit. in Harm.
Si dicam, Per fidem meam, per existimationem meam; non tam est formula Juramenti quam species obtestationis inter homines, ut si fidem fefellerimus, non Amplius inter homines habeamur fideles, Or honesti. Chemnit. in Harm.
Per fidem (etsi ex more alicujus genti•, aut intentione dicentis poter•t esse juramentum) non est tam n juramentum ex vi verborum, sed asseveratio tantùm, vel ad plurimum obtestatio. — q. d. examino loquor, verè id dico quod sentio: pignero tibi fidem meam, remitase habere: si sciens fallo, n•lla mihi in posterum fides habeatur, &c. Sanders. de Jur. P•aelect. 5. sect. 7.
Per fidem (Though ex more alicujus genti•, Or intention dicentis poter•t esse juramentum) non est tam n juramentum ex vi verborum, sed asseveratio tantùm, vel ad plurimum obtestatio. — q. worser. examino Loquor, verè id dico quod sentio: pignero tibi fidem meam, remitase habere: si sciens fallo, n•lla mihi in posterum fides habeatur, etc. Sanders. de Jur. P•aelect. 5. sect. 7.
Qui Deo utilur teste, simul perjurii ultorem citat, si fallit. — Tametsi hoc non semper exprimitur verbo, subaudiendum est tamen. Calvin. ad 2 Cor. 1. •3.
Qui God utilur teste, simul perjurii ultorem citat, si Falls. — Tametsi hoc non semper exprimitur verbo, subaudiendum est tamen. calvin. ad 2 Cor. 1. •3.
Juramenta per S. Dei nomen concepta non prohiberi, sed concepta tantùm per creaturas, ex eo liquet, quod haudquaquam dicit Dominus, Ne juretis omnino, neque per Deum, neque per creaturas, sed meminit tantùm creaturarum, &c. Spanhem. Part. 2. Dub. 123. sect. 2.
Juramenta per S. Dei Nome concepta non prohiberi, sed concepta tantùm per Creaturas, ex eo Liquet, quod haudquaquam dicit Dominus, Ne juretis Omnino, neque per God, neque per Creaturas, sed Meminit tantùm creaturarum, etc. Spanhem. Part. 2. Dub. 123. sect. 2.
Et hoc quasi parvulis fuerat concessum, ut quomodo victimas immolabant Deo, ne cas idòlu immolarent, sic & jurare permitteretur in Deum, non quòd rectè hoc facerent, sed quod melius esset Deo id exhibere quàm daemonibus, Evangelica autem veritas non recipit juramentum, &c. Hieron. ad Mat. 5.34.
Et hoc quasi parvulis fuerat concessum, ut quomodo victimas immolabant God, ne case idòlu immolarent, sic & jurare permitteretur in God, non quòd rectè hoc facerent, sed quod Better esset God id exhibere quàm daemonibus, Evangelical autem veritas non recipit juramentum, etc. Hieron. ad Mathew 5.34.
Si jurare cogeris, scias de necessitate venire eorum, quibus aliquid suades; quae utique infirmitas malum est. Itaque non dixit, Quod amplius est, malum est: Tu enim non malum facis, qui benè uteris juratione, ut alteri persuadeas, quod utiliter suades: sed à malo est illius, cujus infirmitate jurare cogeris. Aug. de Serm. Dom. in monte; & Aquin. 22. quaest. 89. art. 2.
Si jurare cogeris, scias de necessitate venire Their, quibus Aliquid suades; Quae Utique Infirmitas malum est. Itaque non dixit, Quod Amplius est, malum est: Tu enim non malum facis, qui benè uteris juratione, ut Alteri persuadeas, quod utiliter suades: sed à Malo est Illius, cujus Infirmity jurare cogeris. Aug. de Sermon Dom. in monte; & Aquinas 22. Question. 89. art. 2.
Falluntur qui exponunt has jurandi formas à Christo corrigi quasi vitiosas, eò quòd per solum Deum jurandum sit. Rationes enim quas adducit, magis in contrariam partem inclinant, quòd scil. tunc quoque juratur per nomen Dei, cum coelum & terra nominatur, quia nulla est pars mundi, cui Deus non insculpserit gloriae suae notam. Calvin. ad Mat. 5.34, 35.
Falluntur qui exponunt has jurandi formas à Christ corrigi quasi vitiosas, eò quòd per solum God jurandum sit. Rationes enim quas adducit, magis in contrariam partem inclinant, quòd scil. tunc quoque juratur per Nome Dei, cum coelum & terra nominatur, quia nulla est pars mundi, cui Deus non insculpserit Glory suae notam. calvin. ad Mathew 5.34, 35.
Respondeo corruptelam esse idololatriae affinem, cum vel judicii potestas, vel testimonii probandi authoritas illis desertur, &c. Diversa autem ratio est, cum per coelum & terram juratur ipsius opificis intu•tu. Neque enim in creaturis subsistit jurisjurandi relig o sed Deus ipse solus advocatur in testem, productis in medium gloriae ejus symbolis. Ibid.
Respondeo corruptelam esse Idolatry affinem, cum vel Judicii potestas, vel Testimonii probandi Authoritas illis desertur, etc. Diversa autem ratio est, cum per coelum & terram juratur Himself opificis intu•tu. Neque enim in Creaturis subsistit jurisjurandi relic o sed Deus ipse solus advocatur in Testimony, productis in medium Glory His symbolis. Ibid
Ʋnde rursus colligitur, quomodo & quatenus per Templum jurare liceat, nempe quia sedes est & sanctuarium Dei: sicut per coelum, quia illic refulget Dei gloria. Deus enim se in talibus presentiae suae symbolis in testem & judicem advocari patitur, modo jus suum salvum retineat: nam coelo Deitatem affingere, scelesta idololatria esset. Calvin. ad Matth. 23.21, 22.
Ʋnde Rursus colligitur, quomodo & quatenus per Templum jurare liceat, nempe quia sedes est & sanctuarium Dei: sicut per coelum, quia illic refulget Dei gloria. Deus enim se in Talibus presentiae suae symbolis in Testimony & Judicem advocari patitur, modo jus suum Salvum retineat: nam coelo Deitatem affingere, scelesta Idolatry esset. calvin. ad Matthew 23.21, 22.
Qui dicit hominem mentiri, eâdem operâ dicit cum adversus Deum audacem esse, adversus hominem timidum. Mendax enim Deo insultat, homini se incurvat. Verulam de veritate.
Qui dicit hominem mentiri, eâdem operâ dicit cum Adversus God audacem esse, Adversus hominem timidum. Mendax enim God insultat, Homini se incurvat. Verulam de veritate.
Hieron. existimat Christum hic simpliciter damnare has formas jurandi per creatu•as tanquam impias; sed •ationes, quae adduntur, aliud ost•ndunt. — Juramentum est contestatio seu invocatio Dei, quâ petimus ut sit t•stis, &c. & vindex, si fef•llerimus. Hanc invocationem, hunc honorem, & hunc cultum Deus non vult transferri ad al•os. Et huc pertinent sententi•e, Exod. 22.13. Jer. 5.7. Aliquando verò Scriptura in formulis juram•nti mentionem facit creaturarum, non ut jurisjurandi religio & invocatio dirigatur ad creaturas, vel ibi subsistat; sed obliquè, indir•ctè, seu mediatè refertur ad ipsum Deum, & quidem solum. Nominantur autem creaturae in hujusmodi formulis jurandi, duobus modis. 1. Respectu Dei createris; quia Deus praesentiam, gloriam, potentiam, & operationem suum illustri aliquâ ratione in creaturis palefacit, &c. 2. Fit aliquando mentio creaturarum in formulis juramenti tanquam per obtestationem, vel quasi oppignerationem, ut cum rem aliquam pretiosam, & nobis charam quasi pignus apud Deum deponimus, ut si fefellerimus, Deus perfidiam, nostram puniat in re illâ. Chemnit. in Harm. ad Matth. 5.34, &c.
Hieron. existimate Christ hic simpliciter damnare has formas jurandi per creatu•as tanquam impias; sed •ationes, Quae adduntur, Aliud ost•ndunt. — Juramentum est contestatio seu Invocation Dei, quâ Petimus ut sit t•stis, etc. & vindex, si fef•llerimus. Hanc invocationem, hunc Honor, & hunc cultum Deus non vult transferri ad al•os. Et huc pertinent sententi•e, Exod 22.13. Jer. 5.7. Aliquando verò Scripture in formulis juram•nti mentionem facit creaturarum, non ut jurisjurandi Religio & Invocation dirigatur ad Creaturas, vel There subsistat; sed obliquè, indir•ctè, seu mediatè refertur ad ipsum God, & quidem solum. Nominantur autem creaturae in hujusmodi formulis jurandi, duobus modis. 1. Respectu Dei createris; quia Deus praesentiam, gloriam, potentiam, & operationem suum illustri aliquâ ratione in Creaturis palefacit, etc. 2. Fit aliquando Mentio creaturarum in formulis Juramenti tanquam per obtestationem, vel quasi oppignerationem, ut cum remembering aliquam pretiosam, & nobis Charam quasi pignus apud God deponimus, ut si fefellerimus, Deus perfidiam, nostram puniat in re illâ. Chemnit. in Harm. ad Matthew 5.34, etc.
In comparatione ad causam pro quâ fit, debetur sibi justitia. Bonavent. in Sent. dist. 39. Requiritur justitia, per quam quis juramento confirmat quod licitum est. Aquin. loc. cit. in corp.
In comparation ad Causam Pro quâ fit, debetur sibi justitia. Bonaventure. in Sent. Dist. 39. Requiritur justitia, per quam quis Oath Confirmed quod licitum est. Aquinas loc. cit. in corp.
In malis promissis rescinde fidem. Isidor. Quanto tolerabilis tali fuisset perjurium sacramento? Ambr. Offic. l. 3. c. 12. Et hoc aestimatum est fidei esse, quod amentiae fuit. Ibid. O religionem novam! Tolerabilius pejerasset. Ambros. de Virg. lib. 3.
In malis Promises rescinde fidem. Isidore. Quanto tolerabilis tali fuisset perjurium sacramento? Ambrose Office l. 3. c. 12. Et hoc aestimatum est fidei esse, quod amentiae fuit. Ibid O religionem novam! Tolerably pejerasset. Ambos de Virg lib. 3.
Multi non otiosas tantum modò res, & aniles, sed etiam scelera quaedam se jurant per Christi nomen esse facturos. — Ad hoc res cecidit, ut cum per Christi nomen juraverint, putent se scelera etiam religiosè facturos. Salvian. de Gubern. lib. 4.
Multi non otiosas Tantum modò Rest, & aniles, sed etiam scelera quaedam se jurant per Christ Nome esse facturos. — Ad hoc Rest cecidit, ut cum per Christ Nome juraverint, putent se scelera etiam religiosè facturos. Salvian. de Gubern. lib. 4.
Fidem ] i. e. dictorum & conventorum constantiam ac veritatem. — Hic Christus agit duntaxat de mutuis hominum inter se officiis. Beza ad Matth. 23.23.
Fidem ] i. e. dictorum & conventorum constantiam ac veritatem. — Hic Christus agit duntaxat de Mutuis hominum inter se Offices. Beza and Matthew 23.23.
Error circa circumstantiam aliquam, vel causam extrinsecam & accidentariam, non tollit obligationem: qui 〈 ◊ 〉 fuit Israelitarum erga Gibeonitas, Jos. 9. Ames. loc. cit. sect. 28.
Error circa circumstantiam aliquam, vel Causam extrinsecam & accidentariam, non Tollit obligationem: qui 〈 ◊ 〉 fuit Israelites Erga Gibeonitas, Jos. 9. Ames. loc. cit. sect. 28.
Jurisjurandi religio cousque sancta apud nos esse debet, ut ne erroris pretextu à pactis discedamus, etiam in quibus fuimus decepti, &c. Calvin. in Jos. 9.
Jurisjurandi Religio cousque sancta apud nos esse debet, ut ne Error pretextu à pactis discedamus, etiam in quibus fuimus decepti, etc. calvin. in Jos. 9.
In juramento duplex est obligatio: una, quâ quis obligatu homini, cui aliquid promittit: & talis obligatio tollitur per coactionem; quia ille qui vim intulit, hoc meretur, ut ei promissum non servetur. Alia autem est obligatio, quâ quis Deo obligatur, ut impleat quod per nomen ejus promissit: & tales obligatio non tollitur in fo•o conscientiae; quia magis debet damnum temporale sustinere, quàm juramentum violare. Aquin. 22. quaest. 89. art. 7. ad 3. Similiter Rivet. in Decal. pag. 131.
In Oath duplex est Obligatio: una, quâ quis obligatu Homini, cui Aliquid Promittit: & Talis Obligatio tollitur per coactionem; quia Isle qui vim intulit, hoc meretur, ut ei Promise non servetur. Alias autem est Obligatio, quâ quis God obligatur, ut impleat quod per Nome His promissit: & tales Obligatio non tollitur in fo•o conscientiae; quia magis debet damnum temporale Sustain, quàm juramentum Violare. Aquinas 22. Question. 89. art. 7. and 3. Similiter Rivet. in Decal. page. 131.
Quâ cunque arte verborum quis jurat Deus tamen, qui conscientiae t•stis est, ita h•c accipit, sicut ille, cui juratur, intelligit. Isidor. apud Lomb. lib. 3. dist. 39.
Quâ cunque arte verborum quis jurat Deus tamen, qui conscientiae t•stis est, ita h•c accipit, sicut Isle, cui juratur, intelligit. Isidore. apud Lomb. lib. 3. Dist. 39.
NONLATINALPHABET. Aelian. hist. lib. 7. cap. 12. refert a nonnullis Lysandro, ab aliis Philippo Macedoni dictum istud attribui; addit autem, NONLATINALPHABET.
. Aelian. hist. lib. 7. cap. 12. refert a nonnullis Lysandro, ab Others Philip Macedoni dictum istud attribui; Addit autem,.
Neque verò tum ignorabat se ad c•udelissimum hostem, & ad exquisita supplicia proficisci: sed jussurandum cons••vand•m pu•abat. Itaque tum cum vigilando nec abatur, erat in meliori causâ, quam si domi senex captivus, perjurus Conlaris remansisset. Cic. de O•fic. lib. 3.
Neque verò tum ignorabat se ad c•udelissimum hostem, & ad exquisita supplicia proficisci: sed jussurandum cons••vand•m pu•abat. Itaque tum cum vigilando nec abatur, erat in meliori causâ, quam si At Home senex captivus, perjurus Conlaris remansisset. Cic de O•fic. lib. 3.
Quod rediit, nobis nunc mirabile videtur; illis quidem temporibus al•ter fac•re non potuit. Itaque ista laus non est hominis, sed temporum. Nullum enim vinculum ad astringendam fidem jurejurando majoris arctius esse voluerunt. Cic. ibid.
Quod Redit, nobis nunc Marvelous videtur; illis quidem temporibus al•ter fac•re non Potuit. Itaque ista laus non est hominis, sed Temporum. Nullum enim vinculum ad astringendam fidem Jurejurando majoris Arctius esse voluerunt. Cic Ibid.
Deum qui legem per Moys•n dedit, & in Hebraeis Prophetis locutus est, non esse verum Deum, sed unum ex principibus tenebrarum. Aug. de Manichaeis in lib. de haeres. c. 46.
God qui legem per Moys•n dedit, & in Hebraeis Prophetess Spoken est, non esse verum God, sed Unum ex principibus tenebrarum. Aug. de Manichaeis in lib. de haeres. c. 46.
Auditisne? hoc est quod pensari volunt, possibile lucrum quod non acquiritur. Pensabitur vero possibile lucrum quod non acquiritur, damno quod non incurritur. Winton. in Opusc. Post. de usuri•.
Auditisne? hoc est quod pensari volunt, possibile lucrum quod non acquiritur. Pensabitur vero possibile lucrum quod non acquiritur, Damno quod non incurritur. Winton. in Opuscule Post. de usuri•.
Pecuniae, si quam crediderit, non accipiet usuram. — Plus accipere quàm dederit, injustum est. Lact. Instit. lib. 6. c. 18. Taceo quod sicubi desunt (Judaei) pejus Judaizare dolemus Christianos foeneratores, si tamen Christianos, & non magis baptizatos Judaeos convenit appellare. Barn. Epist. 322.
Pecuniae, si quam crediderit, non Accipiet usuram. — Plus accipere quàm dederit, injustum est. Lactantius Institutio lib. 6. c. 18. Taceo quod sicubi desunt (Judaei) Worse Judaize Dolemus Christians Moneylenders, si tamen Christians, & non magis baptizatos Judeans convenit appellare. Barn. Epistle 322.
In furto comprehenditur rapina, usura, &c. Idem super Salve Regina. Serm. 4. Quid est usura? venenum patrimonii. Quid est usura legalis? Latro praedicens quod intendit. Idem de Reg. rei famil.
In furtive comprehenditur Rapine, usura, etc. Idem super Salve Regina. Sermon 4. Quid est usura? venenum patrimonii. Quid est usura legalis? Latro praedicens quod intendit. Idem de Reg. rei famil.
Si quis inventus fu•rit post hanc definitionem usuras accipere, — d•j•ciaque à Clero, & alienus ab Ecclesiastico habeatur gradu. Conc. Nic. can. 18. Obliti sunt divini praecepti quo dictum est, Qui pecuniam suam non dedit ad usuram. Ibid.
Si quis inventus fu•rit post hanc definitionem usuras accipere, — d•j•ciaque à Clero, & alienus ab Ecclesiastic habeatur Grade. Conc Nicaragua can. 18. Obliti sunt Divine Precepts quo dictum est, Qui pecuniam suam non dedit ad usuram. Ibid
Si quis Clericorum detectus fuerit usu•as accipere, placuit degradari, & abstinere. Si quis etiam Laicus — in eâ iniquitate duraverit, ab Ecclesiâ sciat se esse projiciendum. Con. Eliber. can. 20.
Si quis Clericorum detectus fuerit usu•as accipere, Placuit degradari, & abstinere. Si quis etiam Laicus — in eâ iniquitate duraverit, ab Ecclesiâ sciat se esse projiciendum. Con. Eliber. can. 20.
Si quis in illum errorem inciderit, ut pertinaciter affirmare praesumat, ex•rc•re usuras non esse peccatum, d•cernimus cum velut haereticum puni•n•um. Con. Vien. apud Caran.
Si quis in Ilum errorem inciderit, ut pertinaciter affirmare praesumat, ex•rc•re usuras non esse peccatum, d•cernimus cum velut Hereticum puni•n•um. Con. Vien. apud Caran.
Nolim equidem meo patrocinio usuras fac•re: atque u•inam nomen ipsum abolitum esset in mundo. Cal. in Exod. 22.25. Tenendum semper est, vix fieri posse, ut qui genus accipit, non gravet fratrem suum. Et ideò optandum esset, nomen ipsum tam foenoris quàm usurae sepultum esse, & d•l•tum ex hominum memoriâ Cal. in Ezech. 18. Optandum esset omnes usuras, ipsumque adeò nomen è mundo pridem exulare. — Plusquàm ra•um est, eundem esse hominem probum & foeneratorem. Calv. Epist. 383.
Nolim equidem meo patrocinio usuras fac•re: atque u•inam Nome ipsum abolitum esset in mundo. Cal. in Exod 22.25. Tenendum semper est, vix fieri posse, ut qui genus accipit, non gravet fratrem suum. Et ideò optandum esset, Nome ipsum tam foenoris quàm usurae sepultum esse, & d•l•tum ex hominum memoriâ Cal. in Ezekiel 18. Optandum esset omnes usuras, ipsumque adeò Nome è mundo pridem exulare. — Plusquàm ra•um est, eundem esse hominem probum & foeneratorem. Calvin Epistle 383.
Imò hoc animo esse debes, O creditor, ut si debitur non solum non fecit lucrum, sed etiam accepit damnum, tu quoque damni aliquid cum illo patiaris. Hoc enim postulat aequitas & charitas. Zanch. in Ephes. 4.28. de usurâ quaest. 4.
Imò hoc animo esse Debes, Oh creditor, ut si debitur non solum non fecit lucrum, sed etiam accepit damnum, tu quoque damn Aliquid cum illo Patiaris. Hoc enim postulat aequitas & charitas. Zanchius in Ephesians 4.28. de usurâ Question. 4.
Excogitarunt novam astutiam, quasi possent Deum fallere. Nam quia nemo poterat ferre usurae nomen, posuerunt interesse. Jam quid significat interesse? omne genus foenoris. Calv. ad Ezech. 18.
Excogitarunt novam astutiam, quasi possent God fallere. Nam quia nemo poterat Far usurae Nome, posuerunt Interest. Jam quid significat Interest? omne genus foenoris. Calvin and Ezekiel 18.
Quod dicit, munus in abscondito, aut in sinu datum, indicare videtur, Proverb. hoc de illis donis intelligi, quibus tanquam corruptelis jus pervertitur. Nam honoraria munera, & strenae, & gratulato•ia amicorum luce potius, & omnium oculis gaudent, &c. Quod etiam confirmatur voce NONLATINALPHABET, quae rarissimè in bonam partem sumitur. Thom. Cartw. in Prov. 21.14. See Prov. 17.23.
Quod dicit, munus in abscondito, Or in sinu datum, indicare videtur, Proverb. hoc de illis donis intelligi, quibus tanquam corruptelis jus pervertitur. Nam Honoraria Munera, & Strenae, & gratulato•ia amicorum luce potius, & omnium oculis Gaudent, etc. Quod etiam confirmatur voce, Quae rarissimè in Good partem sumitur. Tom Cartw in Curae 21.14. See Curae 17.23.
In the Hebrew there is a most elegant paranomasie or allusion of words, He looked for Mishpat (judgment) and behold Mishpach (oppression) for Ttsedakah (righteousness) and behold Tsaakah (a cry.)
In the Hebrew there is a most elegant Paranomasia or allusion of words, He looked for Mishpat (judgement) and behold Mishpach (oppression) for Ttsedakah (righteousness) and behold Tsaakah (a cry.)
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Veniet, veniet dies judicii, ubi plus valebunt pura corda, quàm astuta verba, & conscientia bona, quàm marsupia plena: quando quidem Judex ille nec falletur verbis, nec flectetur donis. Bern. Epist. 1.
Come, Come dies Judicii, ubi plus valebunt Pura Corda, quàm astuta verba, & conscientia Bona, quàm marsupia plena: quando quidem Judge Isle nec falletur verbis, nec flectetur donis. Bern. Epistle 1.
Dicat pauper, Deus meus; dicat dives, Deus meus: Minus ille habet, plus hic habet, sed argentum, non Deum. Aug. Deus omnibus aequaliter adest: lle apud eum plus habet loci, qui plus attulerit non argenti, sed fidei. Idem.
Dicat pauper, Deus meus; dicat dives, Deus meus: Minus Isle habet, plus hic habet, sed argentum, non God. Aug. Deus omnibus aequaliter adest: lle apud Eum plus habet loci, qui plus attulerit non Silver, sed fidei. Idem.
Illi namque beatae vitae, in quâ cum Deo, & de D o vivitur, nullus potest aequari labor, nulla opera comparari, presertim cum Apostolus dicat, non sunt condigne passiones hujus temporis ad futuram gloriàm, quae revelabitur in nobis. Gregor. ubi supra.
Illi namque Beatae vitae, in quâ cum God, & the WORSER o vivitur, nullus potest aequari labour, nulla opera comparari, presertim cum Apostles dicat, non sunt condign Passions hujus Temporis ad futuram gloriàm, Quae revelabitur in nobis. Gregory. ubi supra.
Cum jubet servare & facere quae Scribae & Pharisaei, dum in Cathedra Mosis sedent, dicunt, non de ipsorum, sed de Legit ac Mosis doctriná loquitur. Perinde enim est, ac si dicat, Omnia quae lex et Moses vobis dixerint, Scribis et Pharifaeis recitantibus, servate et facite, &c. Mal. ad Mat. 23.2, 3.
Cum jubet servare & facere Quae Scribae & Pharisees, dum in Cathedra Moses sedent, dicunt, non de Ipsorum, sed de Legit ac Moses doctriná loquitur. Perinde enim est, ac si dicat, Omnia Quae lex et Moses vobis dixerint, Scribes et Pharifaeis recitantibus, Save et Facite, etc. Malachi and Mathew 23.2, 3.
Si Papae erraret praecipiendo vitia, vel prohibendo virtutes, teneretur Eccl•sia credere vitia esse bona, & virtutes malas, nisi vellet contra conscientiam agere. Bellat, de Pontif. lib. 4. cap. 5.
Si Pope erraret praecipiendo Vices, vel prohibendo Virtues, teneretur Eccl•sia Believe Vices esse Bona, & Virtues malas, nisi vellet contra conscientiam agere. Bellat, de Pontiff lib. 4. cap. 5.
Quâ ratione hos dixerit, ipse subjungit, v z. ex idencitate legistatoris. Hanc n• ident•tatem clare subj•ngit. Et ex hâc parte qui in uno offenderit leg•slator•m, incurrit r•atum omnium; quoniam contemnit latorem legis omnium. Cajetan. ad Jac 2.10.
Quâ ratione hos dixerit, ipse subjungit, v z. ex idencitate legistatoris. Hanc n• ident•tatem clare subj•ngit. Et ex hâc parte qui in Uno offenderit leg•slator•m, incurrit r•atum omnium; quoniam contemnit latorem Legis omnium. Cajetan. ad Jacob 2.10.
Non est erga Deum obedientia, ubi non •st equabile obsequendi studium, quod Dei mandato respondeat — Adsit ergo equabilitas, si velimus ritè obedire Deo Calvin. ad Jac 2.10, 11.
Non est Erga God obedientia, ubi non •st equabile obsequendi studium, quod Dei Commandment respondeat — Adsit ergo equabilitas, si Velimus ritè Obedire God calvin. ad Jacob 2.10, 11.
SERM. 33. Si pro arbitr•o suo servi dominis obtemperant, ne in his quidem, in quibus obtemperant, obsequuntur. Quando enim servus ex domini sussis ea facit tantummodo, quae vult facere, jam non dominicam voluntatem implet, sed suam. Salv. ibid.
SERMON. 33. Si Pro arbitr•o Sue servi dominis obtemperant, ne in his quidem, in quibus obtemperant, obsequuntur. Quando enim servus ex domini sussis ea facit tantummodo, Quae vult facere, jam non dominicam voluntatem Implet, sed suam. Salvation Ibid.
Saul rex initio bonus & justus erat, &c. N•gat quidem Calvinus Saul•m fuisse unquam verè justum: sed audi quid Spiritus S. dicat in 1 Lib. Reg cap 9. Erat Saul electus & bonus, & non erat vir de filiis Israel melior illo: ab hum•ro & sur•um eminebat super omnem populum. Hic planè describitur vir animo & corpore praestans: & cum nemo esset in filiis Israel melior illo, si non erat hic verè justus, nullus tunc fuisset in universo populo Dei verè justus. Quod falsum esse certum est, cum adhuc viveret Samuel, &c. Bell. de Justif. lib. 3. cap. 14. Similiter Bertius de Apost. Sanct. pag. 28.
Saul rex initio bonus & justus erat, etc. N•gat quidem Calvinus Saul•m Fuisse unquam verè Justum: sed audi quid Spiritus S. dicat in 1 Lib. Reg cap 9. Erat Saul Electus & bonus, & non erat vir de filiis Israel melior illo: ab hum•ro & sur•um eminebat super omnem Populum. Hic planè describitur vir animo & corpore praestans: & cum nemo esset in filiis Israel melior illo, si non erat hic verè justus, nullus tunc fuisset in universo populo Dei verè justus. Quod falsum esse certum est, cum Adhoc viveret Samuel, etc. Bell. de Justif lib. 3. cap. 14. Similiter Bertius de Apost. Sanct. page. 28.
Gen. 6.2. NONLATINALPHABET i. e. NONLATINALPHABET pulchrae. Sic explicat Kimchi in Rad. atque addit, ita accipi vocem NONLATINALPHABET 1. Sam. 9.2. & exponit NONLATINALPHABET pulcher aspectu: ac notat Chaldaeum Paraphrasten similiter interpretari NONLATINALPHABET
Gen. 6.2. i. e. pulchrae. Sic Explains Kimchi in Rad. atque Addit, ita accipi vocem 1. Sam. 9.2. & exponit pulcher aspectu: ac Notat Chaldaeam Paraphrasten similiter interpretari
Addo praetereà, Christum à Petro negatum fuisse ore, non corde: proinde perdidisse Petrum confessionem fidei, non ipsam fidem. Bell. de Pontif. lib. 4. cap. 8.
Addo praetereà, Christ à Peter negatum Fuisse over, non cord: Therefore perdidisse Peter confessionem fidei, non ipsam fidem. Bell. de Pontiff lib. 4. cap. 8.
Percurre ad unum omnes Graecos Patres, videbis eos de perseverantiâ & apostasiâ id quod nos docemus docuisse. — Quid quòd nullus, Latinorum ante B. Augustinum de hâc re unquam dubitavit? Quid quòd Aug. ipse non nisi Pelagii excitus disputationibus, ad oppugnanda illius Theoremata caepit thesin istam NONLATINALPHABET? Bert. de Apost. Sanct. in Prefat. ad Lector.
Percurre ad Unum omnes Greeks Patres, You will see eos de perseverantiâ & apostasiâ id quod nos docemus docuisse. — Quid quòd nullus, Latinorum ante B. Augustinum de hâc re unquam dubitavit? Quid quòd Aug. ipse non nisi Pelagii excitus disputationibus, ad oppugnanda Illius Theoremata Capet Thesin istam? Bert de Apost. Sanct. in Preface. ad Lector.
Verum est, quòd S. Chrysost. & alii Patres qui ante exortam haeresin Pelagii scripserunt, pauca de gratiâ Christi, & plurima pro confirmandâ arbitrii libertate contra haeresin Manichaeorum docuerunt, quod & S. Aug advertit, &c. Alvarez de Auxil. disp. 22. sect. 22. Itaque Augustinus exortâ jam haeresi Pelagianâ, exactiùs & expressiùs locutus est de Dei gratiâ, &c. Jansen. Concord. cap. 59.
Verum est, quòd S. Chrysostom & alii Patres qui ante exortam Heresy Pelagii scripserunt, pauca de gratiâ Christ, & Many Pro confirmandâ Arbitrii Libertate contra Heresy Manichaeans docuerunt, quod & S. Aug advertit, etc. Alvarez de Auxil. Disp. 22. sect. 22. Itaque Augustine exortâ jam Heresy Pelagianâ, exactiùs & expressiùs Spoken est de Dei gratiâ, etc. Jansen. Concord. cap. 59.
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An audebis dicere, etiam roganti Christo ne deficeret fides Petri, defecturam fuisse, si eam Petrus deficere voluisset? Quasi aliud Petrus ullo modo vellet quàm quòd Christus rogasset ut vellet. Aug. de corrept. & grat. cap. 8.
an audebis dicere, etiam roganti Christ ne deficeret fides Petri, defecturam Fuisse, si eam Peter deficere voluisset? Quasi Aliud Peter ullo modo vellet quàm quòd Christus rogasset ut vellet. Aug. de corrept. & great. cap. 8.
Nemo existimet bonos de Ecclesiâ posse discedere. Triticum non rapit ventus, nec arborem solidâ radice fundatam procella subvertit. Inanes paleae tempestate jactantur; invalide arbores turbinis incursione evertuntur, &c. Cyprian. de Unit. Eccles.
Nemo existimet bonos de Ecclesiâ posse discedere. Triticum non rapit ventus, nec Arborem solidâ radice fundatam Procella Subvertit. Inanes paleae tempestate jactantur; invalid Arbores turbinis incursion evertuntur, etc. Cyprian. de Unit. Eccles.
Neque fideles quos haereses potuerint demutare. — Nemo Christianus nisi qui ad finem usque perseveraverit. Tertul. de Prescript. cap. 3. vide ibidem plura.
Neque fideles quos Heresies potuerint demutare. — Nemo Christian nisi qui ad finem usque perseveraverit. Tertulian de Prescript. cap. 3. vide ibidem plura.
