The Christian mans walke with the most regardable and remarkable steppes thereof, the true rule according to which, and manner how we must walke: shewing the infallible properties of the children of light. Newly published by the author Nathanael Cole, Preacher at S. Leonards Bromley in Middlesex, on the backside of Stratford-Bow neere London.
THE FIRST STEPPE: AND FIRST SERMON. Text. Proouing what is acceptable, or pleasing to the Lord. Ephes. 5. 10. THe Apostle, hauing in the end of the former Chapter, exhorted the Ephesians to placability, in forgiuing one another their wrongs, doth in the beginning of this present Chapter, conclude the said exhortation, enforcing it by a two-fold argument.
THE FIRST STEP: AND FIRST SERMON. Text. Proving what is acceptable, or pleasing to the Lord. Ephesians 5. 10. THe Apostle, having in the end of the former Chapter, exhorted the Ephesians to placability, in forgiving one Another their wrongs, does in the beginning of this present Chapter, conclude the said exhortation, enforcing it by a twofold argument.
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Be ye therefore followers of God, (namely in forgiuing and forgetting of wrongs) Vers. 1. The second is taken from the example of Christ, teaching vs to imitate him in his loue;
Be you Therefore followers of God, (namely in forgiving and forgetting of wrongs) Vers. 1. The second is taken from the Exampl of christ, teaching us to imitate him in his love;
vnlesse it proceeds from loue, therefore hee ioynes this to the former, And walke in loue, as Christ hath loued vs. Vers. 2. Secondly, the Apostle proceedes by way of Dehortation, disswading them from three most pernitious vices,
unless it proceeds from love, Therefore he joins this to the former, And walk in love, as christ hath loved us Vers. 2. Secondly, the Apostle proceeds by Way of Dehortation, dissuading them from three most pernicious vices,
He therefore giueth vs an Item, and a speciall Caueat, teaching vs, that all such obiections and allegations, contrary to his doctrine, are but idle and vaine speeches, whereby men goe about to deceiue and seduce vs;
He Therefore gives us an Item, and a special Caveat, teaching us, that all such objections and allegations, contrary to his Doctrine, Are but idle and vain Speeches, whereby men go about to deceive and seduce us;
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Bee not yee therefore companions with such, as ye would be loth to partake of their iudgements, Vers. 6, 7. Thirdly, he sets downe a generall exhortation for the well-ordering of our liues;
be not ye Therefore Sodales with such, as you would be loath to partake of their Judgments, Vers. 6, 7. Thirdly, he sets down a general exhortation for the well-ordering of our lives;
drawing his Argument from the diuersitie of their estate, partly from their estate before conuersion; Yee were once darkenesse; partly from their estate after conuersion;
drawing his Argument from the diversity of their estate, partly from their estate before conversion; Ye were once darkness; partly from their estate After conversion;
And, whereas it might be demaunded how we should so liue, and wherein this walke consisteth? the Apostle sheweth plainely, that this walke consists of three steps, 1. to prooue, or approoue what is pleasing to the Lord, that so wee may compose and frame our liues according to Gods will, Vers. ] 10. 2. not to communicate with other men in their vnfruitfull workes of darkenesse;
And, whereas it might be demanded how we should so live, and wherein this walk Consisteth? the Apostle shows plainly, that this walk consists of three steps, 1. to prove, or approve what is pleasing to the Lord, that so we may compose and frame our lives according to God's will, Vers. ] 10. 2. not to communicate with other men in their unfruitful works of darkness;
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alluding to the Sunne, whose propertie is, by communication of her light, to display and lay open things in secret, to search and trie the nature of things, alwayes walking in her course, and neuer resting;
alluding to the Sun, whose property is, by communication of her Light, to display and lay open things in secret, to search and try the nature of things, always walking in her course, and never resting;
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and obedience therof, that wee may prooue, what is that good, and acceptable, and perfect will of God, Rom. 12. 2. In the wordes I obserue foure points;
and Obedience thereof, that we may prove, what is that good, and acceptable, and perfect will of God, Rom. 12. 2. In the words I observe foure points;
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The Greeke word is, NONLATINALPHABET, proouing, or approouing. Now, in obseruing the Scriptures, I finde, that NONLATINALPHABET, hath a three-fold signification;
The Greek word is,, proving, or approving. Now, in observing the Scriptures, I find, that, hath a threefold signification;
as here, so it is 1. Thess. 5. 21. NONLATINALPHABET, trying all things. So, NONLATINALPHABET; Let a man examine himselfe. And, NONLATINALPHABET, Try the spirits. So, NONLATINALPHABET.
as Here, so it is 1. Thess 5. 21., trying all things. So,; Let a man examine himself. And,, Try the spirits. So,.
The fire shall trie euery mans worke, of what sort it is, 1. Cor. 3. 13. NONLATINALPHABET NONLATINALPHABET, Examine your selues. 2. Cor. 13. 5. knowing this, NONLATINALPHABET, The trying of your faith, &c. Iam. 1. 3.
The fire shall try every men work, of what sort it is, 1. Cor. 3. 13., Examine your selves. 2. Cor. 13. 5. knowing this,, The trying of your faith, etc. Iam. 1. 3.
Secondly, NONLATINALPHABET, signifieth to discerne, to iudge of, to vnderstand, and to know by experience; NONLATINALPHABET, That yee may iudge of, or discerne things that differ. Philipp.
Secondly,, signifies to discern, to judge of, to understand, and to know by experience;, That ye may judge of, or discern things that differ. Philip.
1. 10. The same is, Rom. 2. 18. So, NONLATINALPHABET, that yee may proue, that is, know by experience what is Gods will. Rom. 12. 2. NONLATINALPHABET: And I goe to prooue them, to iudge of, and haue experience of them, Luke 14. 19. So NONLATINALPHABET, that is, experience. Rom. 5. 4.
1. 10. The same is, Rom. 2. 18. So,, that ye may prove, that is, know by experience what is God's will. Rom. 12. 2.: And I go to prove them, to judge of, and have experience of them, Lycia 14. 19. So, that is, experience. Rom. 5. 4.
NONLATINALPHABET, as we are allowed of God. 1. Thes. 2. 4. Blessed is he that condemneth not himselfe, NONLATINALPHABET, in that thing which hee alloweth.
, as we Are allowed of God. 1. Thebes 2. 4. Blessed is he that Condemneth not himself,, in that thing which he alloweth.
knowledge without practise, is but hypocrisie; Searching and knowing, without doing and allowing, is a tricke of a Pharisee; but first search, then know;
knowledge without practice, is but hypocrisy; Searching and knowing, without doing and allowing, is a trick of a Pharisee; but First search, then know;
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But they draw neere with their bodies, and their hearts are farre from God. Esa. 29. They heare, but vnderstand not, they see, but perceiue not. Act. 28. 26. That I may therefore the more orderly proceede, I will handle this dutie in a three-fold obseruation, according to the three-fold signification of the word;
But they draw near with their bodies, and their hearts Are Far from God. Isaiah 29. They hear, but understand not, they see, but perceive not. Act. 28. 26. That I may Therefore the more orderly proceed, I will handle this duty in a threefold observation, according to the threefold signification of the word;
Of this saluation the Prophets haue enquired and searched diligently, searching what time, &c. 1. Pet. 1. 10. 11. So it is not sufficient for vs to heare of Gods will,
Of this salvation the prophets have inquired and searched diligently, searching what time, etc. 1. Pet. 1. 10. 11. So it is not sufficient for us to hear of God's will,
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that wee may proue what that good, that acceptable and perfect will of God is, Rom. 12. 2. In this search, I obserue three things; first. The rule of this search; secondly, the helpes vnto it; thirdly, the manner of it.
that we may prove what that good, that acceptable and perfect will of God is, Rom. 12. 2. In this search, I observe three things; First. The Rule of this search; secondly, the helps unto it; Thirdly, the manner of it.
for reproofe, for correction, for instruction, 2 Tim. 3. 15. 16. Let the word of God dwell in you plenteously, in all wisedome, teaching and admonishing your selues, Coloss. 3. 16. There is nothing needfull to saluation, nothing either commanded or forbidden,
for reproof, for correction, for instruction, 2 Tim. 3. 15. 16. Let the word of God dwell in you plenteously, in all Wisdom, teaching and admonishing your selves, Coloss. 3. 16. There is nothing needful to salvation, nothing either commanded or forbidden,
First, Gods Ministers, who are, or should be indued with such knowledge, that in matters of difficulty and doubts, they may be able to giue satisfaction, in all necessary (not curious) points concerning saluation;
First, God's Ministers, who Are, or should be endued with such knowledge, that in matters of difficulty and doubts, they may be able to give satisfaction, in all necessary (not curious) points Concerning salvation;
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so they which are ignorant Gods will, will be ignorant still, for, as Paul saith, they haue not the knowledge of God, I speake this to their shame, 1 Cor. 15. But let all such remember what the Lord saith;
so they which Are ignorant God's will, will be ignorant still, for, as Paul Says, they have not the knowledge of God, I speak this to their shame, 1 Cor. 15. But let all such Remember what the Lord Says;
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for he is the messenger of the Lord of hostes, Malachi 2. 7. Secondly, we must vse feruent and effectuall prayer to Almighty God, to giue vs hi• holy spirit, to enlighten our vnderstandings, to informe our iudgements, that we may rightly discerne of things that differ,
for he is the Messenger of the Lord of hosts, Malachi 2. 7. Secondly, we must use fervent and effectual prayer to Almighty God, to give us hi• holy Spirit, to enlighten our understandings, to inform our Judgments, that we may rightly discern of things that differ,
Obserue the practise of Dauid often in the Psalmes, especially, 119. Open mine eyes O Lord, that I may see the wonderfull things of thy Law. Teach me thy statutes; Giue me vnderstanding;
Observe the practice of David often in the Psalms, especially, 119. Open mine eyes Oh Lord, that I may see the wonderful things of thy Law. Teach me thy statutes; Give me understanding;
and the like, The spirit searcheth all things, yea, the deep things of God, &c. 1 Cor. 2. 10. 11. 12. 13. Thirdly, wee must compare Scripture with Scripture, one place with another;
and the like, The Spirit Searches all things, yea, the deep things of God, etc. 1 Cor. 2. 10. 11. 12. 13. Thirdly, we must compare Scripture with Scripture, one place with Another;
because they reade now and then vpon the Sabboth-day a Chapter or two, and heare a Sermon, whereas they vnderstand nothing; They heare but vnderstand not;
Because they read now and then upon the Sabbath-day a Chapter or two, and hear a Sermon, whereas they understand nothing; They hear but understand not;
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and therefore Paul, exhorting vs to proue & search what is Gods will, explaines himselfe, saying, Be not wnrise, but wise, vnderstanding what the will of God is, Ephes. 5. 17. nothing it,
and Therefore Paul, exhorting us to prove & search what is God's will, explains himself, saying, Be not wnrise, but wise, understanding what the will of God is, Ephesians 5. 17. nothing it,
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The godly mans delight is in the law of the Lord, and therein doth he exercise himselfe day and night, Psal. 1. 2. and Iosh. 1. 8. Meditate vpon these things, giue thy selfe wholly to them, continue in them;
The godly men delight is in the law of the Lord, and therein does he exercise himself day and night, Psalm 1. 2. and Joshua 1. 8. Meditate upon these things, give thy self wholly to them, continue in them;
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My soule saith Dauid, breaketh out for the feruent desire that it hath alway vnto thy iudgements, Psal. 119. 20. Wee must incline our eares to wisedome,
My soul Says David, breaks out for the fervent desire that it hath always unto thy Judgments, Psalm 119. 20. we must incline our ears to Wisdom,
and then we shall vnderstand the feare of the Lord, and finde the knowledge of the Lord, Prou. 2. 2. 3. 4. but without this diligent and vpright search, wee can neuer finde the knowledge of Gods will; and therefore hee saith;
and then we shall understand the Fear of the Lord, and find the knowledge of the Lord, Prou. 2. 2. 3. 4. but without this diligent and upright search, we can never find the knowledge of God's will; and Therefore he Says;
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Thus acquainting our selues with God, thereby good shall come vnto vs, Iob 22. 21. And the knowledge of the holy God is vnderstanding, Prou. 9. 10. By this, we perceiue the truth it selfe, for this word is truth, Iohn 17. 17. Here wee haue rules for doctrine,
Thus acquainting our selves with God, thereby good shall come unto us, Job 22. 21. And the knowledge of the holy God is understanding, Prou. 9. 10. By this, we perceive the truth it self, for this word is truth, John 17. 17. Here we have rules for Doctrine,
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and light vnto the eyes, Psal. 19. No man (naturally) vnderstandeth or seeketh after God, (namely in spirituall things) Rom. 3. 11. But the word is a lampe vnto our feete,
and Light unto the eyes, Psalm 19. No man (naturally) understandeth or seeks After God, (namely in spiritual things) Rom. 3. 11. But the word is a lamp unto our feet,
For we know but in part, 1 Cor. 13. 9. and we must goe forward in the knowledge of Christ, 2 Pet 3. 18. And as new borne babes desire the sincere milke of the word, to grow thereby, 1 Pet. 2. 2. And if any man thinkes he knoweth any thing, he knoweth nothing yet as hee ought to know, 1 Cor. 8. 2. And this be said of this first obseruation or doctrine, contayning the first propertie of the Children of light, that walke in this first steppe. Now for the Vses; and first for Reproofe.
For we know but in part, 1 Cor. 13. 9. and we must go forward in the knowledge of christ, 2 Pet 3. 18. And as new born babes desire the sincere milk of the word, to grow thereby, 1 Pet. 2. 2. And if any man thinks he Knoweth any thing, he Knoweth nothing yet as he ought to know, 1 Cor. 8. 2. And this be said of this First observation or Doctrine, containing the First property of the Children of Light, that walk in this First step. Now for the Uses; and First for Reproof.
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and he is to be accounted the greatest Doctor, that studies the Schoolemen, Iesuiticall writings, and dunsticall Fryers, and accordingly doe the people giue credence vnto them; thus neglecting the word; whereas Christ saith;
and he is to be accounted the greatest Doctor, that studies the Schoolmen, Jesuitical writings, and Dunsticall Friars, and accordingly do the people give credence unto them; thus neglecting the word; whereas christ Says;
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They measure the Epha, and search the statutes of Omri, Micah 6. 16. but cast the word of God behinde them, Psal. 50. 17. Lastly, this condemneth those that thinke they know as much as they neede to know;
They measure the Epha, and search the statutes of Omri, micah 6. 16. but cast the word of God behind them, Psalm 50. 17. Lastly, this Condemneth those that think they know as much as they need to know;
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if we vtterly neglect the Scriptures, which teach vs, what is to be done, and what vndone, what one action can we performe (being ignorant of his will,) pleasing or acceptable to the Lord? ••is is the ground of all our ••edience, without which, we cannot but disobey God in all things.
if we utterly neglect the Scriptures, which teach us, what is to be done, and what undone, what one actium can we perform (being ignorant of his will,) pleasing or acceptable to the Lord? ••is is the ground of all our ••edience, without which, we cannot but disobey God in all things.
Let vs therefore follow the practise of Dauid; O how I loue thy law, all the day long is my studie in it, Psal. 119. 97. And this be said for the first obseruation; the second followeth.
Let us Therefore follow the practice of David; Oh how I love thy law, all the day long is my study in it, Psalm 119. 97. And this be said for the First observation; the second follows.
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for he that knoweth his Masters will, and doth i• not, shall be beaten with many stripes, Luke 12. 47. Experimentall knowledge, is when we so know his will,
for he that Knoweth his Masters will, and does i• not, shall be beaten with many stripes, Lycia 12. 47. Experimental knowledge, is when we so know his will,
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when hee saith, Proouing what is pleasing to God -, that is, discerne and vnderstand, and iudge of by experience, and know experimentally, what is Gods will.
when he Says, Proving what is pleasing to God -, that is, discern and understand, and judge of by experience, and know experimentally, what is God's will.
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This Dauid exhorteth to, Tast and see, how gratious the Lord is, Psal. 34. 8. Thus Christ is said, to haue learned (id est, experimentally) obedience, by the things which he suffered, Heb. 5. 8. and of this speaketh Christ, Reuel. 2. 17. To him that ouercommeth, will I giue a white stone,
This David exhorteth to, Taste and see, how gracious the Lord is, Psalm 34. 8. Thus christ is said, to have learned (id est, experimentally) Obedience, by the things which he suffered, Hebrew 5. 8. and of this speaks christ, Revel. 2. 17. To him that Overcometh, will I give a white stone,
It is an vpright and sincere endeauour, wherby we striue to the vttermost of our power, by vsing all good meanes, to doe that which is pleasing to God,
It is an upright and sincere endeavour, whereby we strive to the uttermost of our power, by using all good means, to do that which is pleasing to God,
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that those forenamed words of the Apostle, are most grossely abused of a number, to licentiousnesse of liuing, presuming and taking libertie to sinne as they list;
that those forenamed words of the Apostle, Are most grossly abused of a number, to licentiousness of living, presuming and taking liberty to sin as they list;
then, though frailty may faile grace for a time, and we obey but weakely, yet God will accept of vs for our vpright endeauour, which shall be well pleasing in his sight.
then, though frailty may fail grace for a time, and we obey but weakly, yet God will accept of us for our upright endeavour, which shall be well pleasing in his sighed.
and all the curses in this booke shall lye vpon him, and the Lord shall blot out his name from vnder heauen, &c. at large, Deut. 29. 19. 20. &c. And whereas our doing and performing is not in our owne power, (for as Paul saith, To will is present with me,
and all the curses in this book shall lie upon him, and the Lord shall blot out his name from under heaven, etc. At large, Deuteronomy 29. 19. 20. etc. And whereas our doing and performing is not in our own power, (for as Paul Says, To will is present with me,
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but how to performe that which is good I finde not, Rom. 7. 18.) wee must be earnest suiters vnto Almighty God, to assist vs with his grace and holy spirit, that we may be,
but how to perform that which is good I find not, Rom. 7. 18.) we must be earnest Suitors unto Almighty God, to assist us with his grace and holy Spirit, that we may be,
Thus wee must worship God in spirit and in truth, Iohn 4. 24. we must serue him in truth with all our hearts, 1 Sam. 12. 24. Our whole seruice (whereof this doing Gods will, is a principall part) must be with a perfect, that is, an vpright heart, 1 Chro. 28. 9. and therefore we must all pray with Dauid, O let my heart be sound,
Thus we must worship God in Spirit and in truth, John 4. 24. we must serve him in truth with all our hearts, 1 Sam. 12. 24. Our Whole service (whereof this doing God's will, is a principal part) must be with a perfect, that is, an upright heart, 1 Chro 28. 9. and Therefore we must all pray with David, Oh let my heart be found,
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so saith Dauid, I shall not be confounded, while I haue respect vnto all thy commandements, Psal. 119. 6. Fiftly, we must doe it continually; without ceasing;
so Says David, I shall not be confounded, while I have respect unto all thy Commandments, Psalm 119. 6. Fifty, we must do it continually; without ceasing;
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and he that puts his hand to the plough and looketh backe, is not fit for Gods Kingdome, Luke 9. 62. But hee that endureth to the end, shall be saued, Math. 24. 13. and hee that is faithfull vnto the death, shall receiue the crowne of life, Reuel. 2. 10. This Experimentall knowledge in doing Gods will, is, first, excellent; secondly, profitable; thirdly, necessarie.
and he that puts his hand to the plough and looks back, is not fit for God's Kingdom, Lycia 9. 62. But he that Endureth to the end, shall be saved, Math. 24. 13. and he that is faithful unto the death, shall receive the crown of life, Revel. 2. 10. This Experimental knowledge in doing God's will, is, First, excellent; secondly, profitable; Thirdly, necessary.
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Yee are my friends, if ye doe whatsoeuer I command you, Iohn. 15. 14. Whosoeuer shall doe the will of my Father, which is in heauen, the same is my brother, and sister, and mother; saith Christ, Mat. 12:
Ye Are my Friends, if you do whatsoever I command you, John. 15. 14. Whosoever shall do the will of my Father, which is in heaven, the same is my brother, and sister, and mother; Says christ, Mathew 12:
And whatsoeuer wee aske, we receiue of him, because we keepe his commandements, and doe those things which are pleasing in his sight, 1 Iohn 3. 22. Necessarie also, in diuers respects.
And whatsoever we ask, we receive of him, Because we keep his Commandments, and do those things which Are pleasing in his sighed, 1 John 3. 22. Necessary also, in diverse respects.
all our hearing, and going to Sermons, is but outward shewes, and meere hypocrisie; all our prayers but counterfeit dallying and dissembling with God; and so of the Sacraments;
all our hearing, and going to Sermons, is but outward shows, and mere hypocrisy; all our Prayers but counterfeit dallying and dissembling with God; and so of the Sacraments;
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and doe it, and to liue in the seare of God, Prou. 1. 28. 29. &c. If wee regard but one iniquity in our hearts, the Lord will not heare vs, Psal. 66. 18. Thus, a number,
and do it, and to live in the sear of God, Prou. 1. 28. 29. etc. If we regard but one iniquity in our hearts, the Lord will not hear us, Psalm 66. 18. Thus, a number,
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euen of such as goe for professors, haue onely a shew of godlinesse, but (in not doing Gods will) deny the power thereof, 2 Tim. 3. 5. They professe that they know God,
even of such as go for professors, have only a show of godliness, but (in not doing God's will) deny the power thereof, 2 Tim. 3. 5. They profess that they know God,
but hee that doth the will of my Father which is in heauen, Matth. 7. 21. and whereas many shall plead for themselues, alleadging their great knowledge,
but he that does the will of my Father which is in heaven, Matthew 7. 21. and whereas many shall plead for themselves, alleging their great knowledge,
and excellent gifts, yet Christ shall renounce them, saying, I neuer knew you, id est, I neuer acknowledged you for mine, I neuer approoued of you for mine owne;
and excellent Gifts, yet christ shall renounce them, saying, I never knew you, id est, I never acknowledged you for mine, I never approved of you for mine own;
For the inuisible things of God, euen his eternall power, and God-head, from the creation of the world, are clearely seene, beeing vnderstood by the things which are made;
For the invisible things of God, even his Eternal power, and Godhead, from the creation of the world, Are clearly seen, being understood by the things which Are made;
Iohn 5. 28. 20. Reade more at large in Rom. 2. 6, 7, 8, 9, 10. Lastly, This doing is the end of our Regeneration, and a signe therof, without which we cannot approoue that we are regenerate.
John 5. 28. 20. Reade more At large in Rom. 2. 6, 7, 8, 9, 10. Lastly, This doing is the end of our Regeneration, and a Signen thereof, without which we cannot approve that we Are regenerate.
Ephes. 2. 10. And as euery one that doth righteousnesse, is borne of God, 1. Iohn 2. 29. So whosoeuer doth not righteousnesse is not of God, 1. Iohn 3. 10. Yea, as Paul saith, when men boast of God, and know his will.
Ephesians 2. 10. And as every one that does righteousness, is born of God, 1. John 2. 29. So whosoever does not righteousness is not of God, 1. John 3. 10. Yea, as Paul Says, when men boast of God, and know his will.
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Is it the duety of all Christians stians to know Gods will, and doe it? This then reprooues a number, of grosse ignorance, that haue liued a long time vnder the meanes of knowledge, vnder the ministery of the Gospel,
Is it the duty of all Christians stians to know God's will, and do it? This then reproves a number, of gross ignorance, that have lived a long time under the means of knowledge, under the Ministry of the Gospel,
and yet, as Paul saith, They haue not the knowledge of God, I speake this to their shame, 1. Cor. 15. 34. They are like those disciples whom Paul found at Ephesus, & asking them,
and yet, as Paul Says, They have not the knowledge of God, I speak this to their shame, 1. Cor. 15. 34. They Are like those Disciples whom Paul found At Ephesus, & asking them,
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what a shame then is it in these dayes for auncient hearers, and old professors, of many of whom wee may truely say, that they doe not so much as know what the will of God is;
what a shame then is it in these days for ancient hearers, and old professors, of many of whom we may truly say, that they do not so much as know what the will of God is;
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Old age, saith Salomon, is a crowne of glory, if it be found in the way of righteousnes, Pro. 16. 31. but how can it bee found in the way of righteousnesse,
Old age, Says Solomon, is a crown of glory, if it be found in the Way of righteousness, Pro 16. 31. but how can it be found in the Way of righteousness,
when as they doe not so much as know what that way meaneth? but like the superstitious Athenians, in a blind deuotion, ignorantly worship an vnknowne God. Act. 17. 22, 23.
when as they do not so much as know what that Way means? but like the superstitious Athenians, in a blind devotion, ignorantly worship an unknown God. Act. 17. 22, 23.
but they want practise, they doe not those things which they know; They know what God commaunds, and what hee forbids, but they neither doe the one, nor auoyd the other;
but they want practice, they do not those things which they know; They know what God commands, and what he forbids, but they neither do the one, nor avoid the other;
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None more forward in profession, yet none so slow in practise, they wil heare much, and frequent Sermons, goe to this place and that, not a Sermon shall misse them,
None more forward in profession, yet none so slow in practice, they will hear much, and frequent Sermons, go to this place and that, not a Sermon shall miss them,
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in not obeying the Gospel. 2. Thess 1. 8, 9. And all such I leaue to consider of that sharpe reproofe of our Sauiour Christ, Why doe yee call mee Lord, Lord,
in not obeying the Gospel. 2. Thess 1. 8, 9. And all such I leave to Consider of that sharp reproof of our Saviour christ, Why do ye call me Lord, Lord,
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and treasures, trusting onely to your bare profession, calling mee Lord, Lord, whereas you doe not as I bid you? you are but trees hauing onely leaues,
and treasures, trusting only to your bore profession, calling me Lord, Lord, whereas you do not as I bid you? you Are but trees having only leaves,
but wanting the fruit of practique obedience, and an holy conuersation, and therefore yee are accursed like the fig-tree, of whom Christ hath many yeeres together sought fruit, but findeth none. Matth. 21. 19.
but wanting the fruit of practic Obedience, and an holy Conversation, and Therefore ye Are accursed like the Fig tree, of whom christ hath many Years together sought fruit, but finds none. Matthew 21. 19.
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and pray for them, or else we sinne against God, as Samuel saith, As for mee, God forbid that I should sinne against the Lord, in ceasing to pray for you;
and pray for them, or Else we sin against God, as Samuel Says, As for me, God forbid that I should sin against the Lord, in ceasing to pray for you;
and receuied, and heard, doe; And the God of peace shal be with you. Philip. 4. 9. And thus much of the Second Obseruation. The Third followeth. Thirdly:
and receuied, and herd, do; And the God of peace shall be with you. Philip. 4. 9. And thus much of the Second Observation. The Third follows. Thirdly:
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For our better vnderstanding whereof, obserue two things: 1. What it is to approoue, and allow of Gods will. 2. The meanes how wee may come to allow of it. Of these briefly.
For our better understanding whereof, observe two things: 1. What it is to approve, and allow of God's will. 2. The means how we may come to allow of it. Of these briefly.
Mat. 26, 39. & 42. Thus did Ioab; The Lord doe that which seemeth him good. 2. Sam. 10. 12. Thus did the people that besought Paul not to go vp to Ierusalem; when hee would not be perswaded, they ceased, saying, The will of the Lord bee done.
Mathew 26, 39. & 42. Thus did Ioab; The Lord do that which seems him good. 2. Sam. 10. 12. Thus did the people that besought Paul not to go up to Ierusalem; when he would not be persuaded, they ceased, saying, The will of the Lord be done.
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1. Sam. 3. 18. This dutie is of great vse, but especially in time of aduersitie, in sickenesse, crosses, diseases, losse of friends, losse of goods, in reproaches, slanders, false accusations,
1. Sam. 3. 18. This duty is of great use, but especially in time of adversity, in sickness, Crosses, diseases, loss of Friends, loss of goods, in Reproaches, slanders, false accusations,
Neuerthelesse, as the will of God is in heauen, so let him doe. 1. Maccabees 3. vers. 60. This approbation of Gods will must bee, 1. Voluntary; 2. Patient; 3. Thankefull; 4. Generall. First Voluntary, without compulsion;
Nevertheless, as the will of God is in heaven, so let him do. 1. Maccabees 3. vers. 60. This approbation of God's will must be, 1. Voluntary; 2. Patient; 3. Thankful; 4. General. First Voluntary, without compulsion;
Numbers 11. 1. Wee must not murmure, as the Israelites murmured, and were destroyed of the destroyer. 1. Cor. 10. 10. Wee must not bee discontent, a• Iobs wife, who bid her husband, Curse God, and die.
Numbers 11. 1. we must not murmur, as the Israelites murmured, and were destroyed of the destroyer. 1. Cor. 10. 10. we must not be discontent, a• Jobs wife, who bid her husband, Curse God, and die.
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and therefore wee must thus reason with the Prophet Ieremie, Out of the mouth of the most High, proceedeth not euill and good? doth not all come from God? why then doth the liuing man complaine? man suffereth for his sinne. Lam. 3. 38, 39.
and Therefore we must thus reason with the Prophet Ieremie, Out of the Mouth of the most High, Proceedeth not evil and good? does not all come from God? why then does the living man complain? man suffers for his sin. Lam. 3. 38, 39.
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But what sayth Iob? Shall wee receiue good at the hands of God and not euill? that is, aswell aduersitie as prosperitie?) Iob 2. 10. Hee knew it was Gods will that hee should suffer afflictions, and behold his thankefull approbation:
But what say Job? Shall we receive good At the hands of God and not evil? that is, aswell adversity as Prosperity?) Job 2. 10. He knew it was God's will that he should suffer afflictions, and behold his thankful approbation:
In euery thing thing giue thankes, for this is the will of God in Christ Iesus concerning you. 1. Thes. 5. 18. Lastly, This approbation of Gods will must be Generall;
In every thing thing give thanks, for this is the will of God in christ Iesus Concerning you. 1. Thebes 5. 18. Lastly, This approbation of God's will must be General;
and afflicted himselfe, suffering Sathan to smite him with sore biles, from the sole of the foote to his crown, that hee was faine to take a potsheard to scrape himselfe withall;
and afflicted himself, suffering Sathan to smite him with soar biles, from the sole of the foot to his crown, that he was feign to take a potsherd to scrape himself withal;
Luk• 9. 23. his crosse, that is, his owne crosse, that is, such a measure of crosse as God shal lay vpon him in particular, be it more or lesse, that is his crosse,
Luk• 9. 23. his cross, that is, his own cross, that is, such a measure of cross as God shall lay upon him in particular, be it more or less, that is his cross,
For so long as our owne wills beare sway in vs, Gods will can take no place in vs. Had not Abraham thus denied himselfe and his owne will, in that great triall of his, in sacrificing Isaack he could neuer haue beene drawne to haue approued of Gods will, to sacrifice him.
For so long as our own wills bear sway in us, God's will can take no place in us Had not Abraham thus denied himself and his own will, in that great trial of his, in sacrificing Isaac he could never have been drawn to have approved of God's will, to sacrifice him.
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For this cause it is so often said, The feare of God is the beginning of knowledge, Prou 1. 7. The feare of the Lord is the beginning of wisedome, Prou. 9. 10. The feare of the Lord is the beginning of wisedome:
For this cause it is so often said, The Fear of God is the beginning of knowledge, Prou 1. 7. The Fear of the Lord is the beginning of Wisdom, Prou. 9. 10. The Fear of the Lord is the beginning of Wisdom:
Man hath but a short time to liue, and is full of trouble, Iob 14. 1. Great are the troubles of the righteous, Psal. 34. 19. through many tribulations we must enter into Gods Kingdome, Acts 14. 22. And armies of sorrowes are against me, saith Iob 6. 4. And therefore,
Man hath but a short time to live, and is full of trouble, Job 14. 1. Great Are the Troubles of the righteous, Psalm 34. 19. through many tribulations we must enter into God's Kingdom, Acts 14. 22. And armies of sorrows Are against me, Says Job 6. 4. And Therefore,
if we doe not foresee and prepare our selues afore-hand, wee shall be found vnarmed and naked, not able to encounter with the least tryall and temptation; Dangers foreseene, are lesse grieuous.
if we do not foresee and prepare our selves aforehand, we shall be found unarmed and naked, not able to encounter with the least trial and temptation; Dangers foreseen, Are less grievous.
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We must therefore with Iob, All the day long, and euery day of our appointed time, waite till our change come, Iob 14. 14. and so to pray to God aforehand, that when it doth come, he will arme our selues with patience to vndergoe what he in his heauenly wisedome shall thinke good to lay vpon vs;
We must Therefore with Job, All the day long, and every day of our appointed time, wait till our change come, Job 14. 14. and so to pray to God aforehand, that when it does come, he will arm our selves with patience to undergo what he in his heavenly Wisdom shall think good to lay upon us;
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for if by impatience we resist Gods will, as Paul saith in another sence, the like may I say here, They that resist, shall receiue to themselues damnation, Rom. 13. 2. And thus much of this third obseruation. Now of the Vses.
for if by impatience we resist God's will, as Paul Says in Another sense, the like may I say Here, They that resist, shall receive to themselves damnation, Rom. 13. 2. And thus much of this third observation. Now of the Uses.
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God giues men space to repent, but they repent not, Reuel. 2. 21. Thus they told the Prophet flatly to his face, they would not heare him speake in the name of the Lord,
God gives men Molle to Repent, but they Repent not, Revel. 2. 21. Thus they told the Prophet flatly to his face, they would not hear him speak in the name of the Lord,
but they would follow their idolatrie, and they would offer sacrifice to the Queene of heauen, Ier. 44. 16. 17. and thus at this day, God reuealeth his will by the mouth of his Ministers, but men will not heare the voice of the charmers, charme they neuer so wisely, Psal. 58. 5. Thus they contemne Gods will;
but they would follow their idolatry, and they would offer sacrifice to the Queen of heaven, Jeremiah 44. 16. 17. and thus At this day, God Revealeth his will by the Mouth of his Ministers, but men will not hear the voice of the charmers, charm they never so wisely, Psalm 58. 5. Thus they contemn God's will;
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Their owne hearts carry them away (as it was obiected against Iob, but too truely verified in the wicked) and they turne their spirit against God, Iob 15. 12. 13.
Their own hearts carry them away (as it was objected against Job, but too truly verified in the wicked) and they turn their Spirit against God, Job 15. 12. 13.
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and to be regenerated by the sanctifying graces of Gods spirit, for so long as we remaine in our naturall estate, wee cannot so much as discerne of Gods will, much lesse then can we approoue it;
and to be regenerated by the sanctifying graces of God's Spirit, for so long as we remain in our natural estate, we cannot so much as discern of God's will, much less then can we approve it;
neither can hee know them, because they are spiritually discerned, 1 Cor. 2. 14. and this comes to passe, by reason of the hardnesse of heart, which blindes the vnderstanding;
neither can he know them, Because they Are spiritually discerned, 1 Cor. 2. 14. and this comes to pass, by reason of the hardness of heart, which blinds the understanding;
Hauing the vnderstanding darkened, through the ignorance that is in them, because of the hardnesse of their hearts, Ephes. 4. 18. God gaue Iesabell a space to repent, (there was his offer and reuealed will,) but she repented not; there was her refusall, hardning her heart, Reuel. 2. 21. Lastly, this reprooues all immoderate sorrow, impatiency, discontentment, vnwillingnesse, vnthankefulnesse, whereby, especially in time of affliction, men shew themselues displeased with that which is Gods will;
Having the understanding darkened, through the ignorance that is in them, Because of the hardness of their hearts, Ephesians 4. 18. God gave Jezebel a Molle to Repent, (there was his offer and revealed will,) but she repented not; there was her refusal, hardening her heart, Revel. 2. 21. Lastly, this reproves all immoderate sorrow, impatiency, discontentment, unwillingness, unthankfulness, whereby, especially in time of affliction, men show themselves displeased with that which is God's will;
when tribulation and persecution ariseth, because of the word, by and by they are offended, Math. 13. 21. and in time of temptation they fail away, Luke 8. 13. In a word, we must take great heede of hardnesse of heart, vnregenerate wills, vnsanctified affections,
when tribulation and persecution arises, Because of the word, by and by they Are offended, Math. 13. 21. and in time of temptation they fail away, Lycia 8. 13. In a word, we must take great heed of hardness of heart, unregenerate wills, unsanctified affections,
And thus much bee said of the word Proouing; that is, searching and trying, vnderstanding and knowing by experience, liking of, approouing and allowing, what is the will of God;
And thus much be said of the word Proving; that is, searching and trying, understanding and knowing by experience, liking of, approving and allowing, what is the will of God;
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I beseech you brethren by the mercy of God, that ye present your bodies a liuing sacrifice, holy, acceptable to God, which is your reasonable seruice.
I beseech you brothers by the mercy of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.
And be not conformed to this world, but be ye transformed, by the renewing of your mind, that ye may prooue, what is that good, that acceptable and perfect will of God, Rom. 12. 1. 2. Here ends the first Sermon.
And be not conformed to this world, but be you transformed, by the renewing of your mind, that you may prove, what is that good, that acceptable and perfect will of God, Rom. 12. 1. 2. Here ends the First Sermon.
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as if he should haue said, as I would not haue you despise prophecying, so I would not haue you to admit and approoue of euery Doctrine without discretion,
as if he should have said, as I would not have you despise prophesying, so I would not have you to admit and approve of every Doctrine without discretion,
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I would haue you to trie the Doctrines by the Touch-stone of Gods word, and not to be carried away with euery winde of doctrine, Ephes. 4. 14. I would haue you try the spirits,
I would have you to try the Doctrines by the Touchstone of God's word, and not to be carried away with every wind of Doctrine, Ephesians 4. 14. I would have you try the spirits,
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for if we seeke to please men, wee are not the seruants of Christ, Gal. 1. 10. Not to seeke and prooue what is the pleasure of the Pope, as the Papists doe;
for if we seek to please men, we Are not the Servants of christ, Gal. 1. 10. Not to seek and prove what is the pleasure of the Pope, as the Papists do;
Not what is pleasing to the world, for he that will be a friend to the world, is an enemy to God, Iam. 4. 4. and the wisedome of the world, is foolishnesse with God, 1 Cor. 3. 19. Not what is pleasing to our owne corrupt natures, affections, humors, dispositions, for this is to liue vnto our selues,
Not what is pleasing to the world, for he that will be a friend to the world, is an enemy to God, Iam. 4. 4. and the Wisdom of the world, is foolishness with God, 1 Cor. 3. 19. Not what is pleasing to our own corrupt nature's, affections, humours, dispositions, for this is to live unto our selves,
therefore the Apostle exhorting vs to proue what is pleasing to the Lord, explaines himselfe afterwards, speaking of the same thing, in the 17. Verse, be not vnwise, but vnderstand what the will of the Lord is.
Therefore the Apostle exhorting us to prove what is pleasing to the Lord, explains himself afterwards, speaking of the same thing, in the 17. Verse, be not unwise, but understand what the will of the Lord is.
This is the confidence that we haue in him, that if wee aske any thing according to his will, he heareth vs, 1 Iohn 5. 14. And so the Apostle in his prayer, sheweth, saying, The God of peace make you perfect in euery good worke, to doe his will, working in you that which is welpleasing in his sight, Heb. 13. 21. where he giueth vs to vnderstand, that a good worke and well-pleasing to the Lord is that which is done according to his will,
This is the confidence that we have in him, that if we ask any thing according to his will, he hears us, 1 John 5. 14. And so the Apostle in his prayer, shows, saying, The God of peace make you perfect in every good work, to do his will, working in you that which is Well-pleasing in his sighed, Hebrew 13. 21. where he gives us to understand, that a good work and Well-pleasing to the Lord is that which is done according to his will,
when we labour in vprightnesse of he art to keepe Gods commandements; as on the contrarie we doe as highly displease God, when wee breake his commandements.
when we labour in uprightness of he art to keep God's Commandments; as on the contrary we do as highly displease God, when we break his Commandments.
Whatsoeuer we aske of God, wee receiue, because wee keepe his commandements, and doe those things which are pleasing in his sight, 1 Iohn 3. 22. where wee may se, that, to keepe Gods commandements,
Whatsoever we ask of God, we receive, Because we keep his Commandments, and do those things which Are pleasing in his sighed, 1 John 3. 22. where we may see, that, to keep God's Commandments,
Hence I gather, that the right way to please God, is to doe nothing but what is agreeable to Gods will, ioyned with obedience to all Gods commandements.
Hence I gather, that the right Way to please God, is to do nothing but what is agreeable to God's will, joined with Obedience to all God's Commandments.
The first is the will of his good pleasure, which neither may nor can be resisted, My counsell shall stand, and I will doe al my pleasure, &c. Isay. 46. 10. 11. Of which speake these places.
The First is the will of his good pleasure, which neither may nor can be resisted, My counsel shall stand, and I will do all my pleasure, etc. Saiah 46. 10. 11. Of which speak these places.
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God will haue mercy on whom he will, and whom he wil, he hardeneth, Rom. 9. 18. 19. He hath predestinated vs according to the good pleasure of his will, Ephes. 1. 5. and the like.
God will have mercy on whom he will, and whom he will, he Hardeneth, Rom. 9. 18. 19. He hath predestinated us according to the good pleasure of his will, Ephesians 1. 5. and the like.
Secrets belong to God, Deut. 29. 29. But I speake of the reuealed will of God, which is called his signified will, which is reuealed and made knowne to vs in his sacred word;
Secrets belong to God, Deuteronomy 29. 29. But I speak of the revealed will of God, which is called his signified will, which is revealed and made known to us in his sacred word;
they will none of his counsell, but despise all his reproofe? Prou. 1. 24, 25, and 30. verses. Yea, they say vnto God, Depart from vs, wee desire not the knowledge of thy wayes.
they will none of his counsel, but despise all his reproof? Prou. 1. 24, 25, and 30. Verses. Yea, they say unto God, Depart from us, we desire not the knowledge of thy ways.
that they belong to all the members of Christ, aswell Lay-men; as Ministers; whereas they forbid Lay-men the reading of Pauls Epistles, or any part of Scriptures.
that they belong to all the members of christ, aswell Laymen; as Ministers; whereas they forbid Laymen the reading of Paul's Epistles, or any part of Scriptures.
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I change you by the Lord, (let all Papists remember and regard this strict charge) that this Epistle bee read vnto all the holy brethren, 1. Thess. 5. 27. if to all the holy brethren, then to Lay-men;
I change you by the Lord, (let all Papists Remember and regard this strict charge) that this Epistle be read unto all the holy brothers, 1. Thess 5. 27. if to all the holy brothers, then to Laymen;
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So for the Sacraments, they must bee administred and receiued according to the will of God, that is, the forme and manner prescribed in Gods word. 1. Cor. 11. 23. All which condemne the Papists, who neither pray, preach, heare, administer or receiue,
So for the Sacraments, they must be administered and received according to the will of God, that is, the Form and manner prescribed in God's word. 1. Cor. 11. 23. All which condemn the Papists, who neither pray, preach, hear, administer or receive,
and do nothing written therin? And if he that despised Moses Law, died without mercy, vnder two or three witnesses, of how much sorer punishment, shall hee be thought worthy, who (in stead of obeying the will of Christ, according to his Word) hath troden vnder soote the Sonne of God,
and do nothing written therein? And if he that despised Moses Law, died without mercy, under two or three Witnesses, of how much Sorer punishment, shall he be Thought worthy, who (in stead of obeying the will of christ, according to his Word) hath trodden under soot the Son of God,
and hath (in stead of doing onely what is agreeable to Gods will, and the good motions of the Spirit) done despight to the Spirit of grace? as Paul saith, Hebr. 10. 28, 29. How is it possible for such to prooue what is acceptable to the Lord? In a word, it condemneth all such as liue in a custome of sinne, which is wholly disagreeable to the will of God;
and hath (in stead of doing only what is agreeable to God's will, and the good motions of the Spirit) done despite to the Spirit of grace? as Paul Says, Hebrew 10. 28, 29. How is it possible for such to prove what is acceptable to the Lord? In a word, it Condemneth all such as live in a custom of sin, which is wholly disagreeable to the will of God;
yea, it is as impossible for such to doe any good thing (in regard of humane power) as it is impossible for the Blacke-more to change his skinne, or the Leopard his spots.
yea, it is as impossible for such to do any good thing (in regard of humane power) as it is impossible for the Blackmore to change his skin, or the Leopard his spots.
A strange thing, that this question, What is the will of God reuealed in his Word, should set the greater part of the world, at Non plus. And because it is of such great moment,
A strange thing, that this question, What is the will of God revealed in his Word, should Set the greater part of the world, At Non plus. And Because it is of such great moment,
and a maine point of Christian Religion, I haue therefore set it downe particularly, from the word of God, what is the pleasure and will of God, and wherein it consisteth;
and a main point of Christian Religion, I have Therefore Set it down particularly, from the word of God, what is the pleasure and will of God, and wherein it Consisteth;
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& they which haue knowne, may bee more and more strengthened, and bee stirred to a further increase in proouing and doing what is pleasing to the Lord;
& they which have known, may be more and more strengthened, and be stirred to a further increase in proving and doing what is pleasing to the Lord;
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This Paul confirmeth, when he said to the Elders of Ephesus: Yee know how I kept backe nothing (namely of the reuealed will of God) that was profitable vnto you,
This Paul confirmeth, when he said to the Elders of Ephesus: Ye know how I kept back nothing (namely of the revealed will of God) that was profitable unto you,
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and Repentance, which two things Paul teaching, (ioyned with New obedience) hee is said to haue kept backe nothing of the will of God, profitable for them.
and Repentance, which two things Paul teaching, (joined with New Obedience) he is said to have kept back nothing of the will of God, profitable for them.
in which this will of God consisteth. 1. In Beleeuing. 2. In Repenting. 3. In Holinesse and Sanctification of life. 4. In Well-doing. 5. in suffering for well-doing. 6. In Generall obedience. 7. In increase and growth of grace.
in which this will of God Consisteth. 1. In Believing. 2. In Repenting. 3. In Holiness and Sanctification of life. 4. In Welldoing. 5. in suffering for welldoing. 6. In General Obedience. 7. In increase and growth of grace.
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First, The will of God consisteth in Beleeuing. As our Sauiour himselfe saith, This is the will of him that sent mee, that euery one which seeth the Sonne (that is, acknowledgeth him to bee the Messias) and beleeueth on him, may haue euerlasting life.
First, The will of God Consisteth in Believing. As our Saviour himself Says, This is the will of him that sent me, that every one which sees the Son (that is, acknowledgeth him to be the Messias) and Believeth on him, may have everlasting life.
Ezech. 18. 32. It is the dying vnto sinne, and liuing vnto righteousnesse, and not to liue any longer in any one sinne, Rom. 6. 2. It is the ceasing from sinne, and ceasing to doe euill; and learning to doe well;
Ezekiel 18. 32. It is the dying unto sin, and living unto righteousness, and not to live any longer in any one sin, Rom. 6. 2. It is the ceasing from sin, and ceasing to do evil; and learning to do well;
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Esau found no place of this repentāce, though he sought it carefully with tears. Heb. 12. 17. Of Gods willing of repentance, S. Peter speaketh plainely;
Esau found no place of this Repentance, though he sought it carefully with tears. Hebrew 12. 17. Of God's willing of Repentance, S. Peter speaks plainly;
Thirdly, There is required in vs, Holinesse of life, and Sanctification of the spirit: This is plainely expressed in the words of Paul, This is the will of God,
Thirdly, There is required in us, Holiness of life, and Sanctification of the Spirit: This is plainly expressed in the words of Paul, This is the will of God,
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but to holinesse, 1. Thess. 4. 3, to 8. Thus being iustified by faith, wee must bee sanctified by the Spirit, seruing God in righteousnesse and holinesse, all the dayes of our liues, without seruile feare, before him.
but to holiness, 1. Thess 4. 3, to 8. Thus being justified by faith, we must be sanctified by the Spirit, serving God in righteousness and holiness, all the days of our lives, without servile Fear, before him.
Luke 1. 74, 75. Thus being conuerted vnto God, wee must shew foorth the fruits of repentance, Matth. 3. 8. and being freed from sinne, we must haue our fruit vnto holinesse.
Luke 1. 74, 75. Thus being converted unto God, we must show forth the fruits of Repentance, Matthew 3. 8. and being freed from sin, we must have our fruit unto holiness.
Rom. 6. 22. This holinesse must be in all manner of our conuersation, both before God and men, in publique and priuate, 1 Pet. 1. 15. and without this holinesse no man shall see the Lord.
Rom. 6. 22. This holiness must be in all manner of our Conversation, both before God and men, in public and private, 1 Pet. 1. 15. and without this holiness no man shall see the Lord.
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Thus wee must be full of good workes, that others beholding them may glorifie God, Mat. 5. 16. For so is the will of God, that by well-doing, ye may put to silence, the ignorance of foolish men, 1 Pet. 2. 15. Wee must not therefore be weary of welldoing, Gal 6. 9. and 2 Thes. 3. 13. but be stedfast, vnmooueable, alwaies abounding in the worke of the Lord, 1 Cor. 15. 58. This will appeare in these particulars, all which are Gods will, acceptable and pleasing to the Lord.
Thus we must be full of good works, that Others beholding them may Glorify God, Mathew 5. 16. For so is the will of God, that by welldoing, you may put to silence, the ignorance of foolish men, 1 Pet. 2. 15. we must not Therefore be weary of welldoing, Gall 6. 9. and 2 Thebes 3. 13. but be steadfast, unmovable, always abounding in the work of the Lord, 1 Cor. 15. 58. This will appear in these particulars, all which Are God's will, acceptable and pleasing to the Lord.
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In all things giue thankes; for this is the will of God, in Christ Iesus towards you, 1 Thes. 5. 16 17. 18. It is Gods will that men pray euery where, lifting vp holy hands, without wrath and doubting, Tim. 2. 8. and though these words are spoken in the person of Paul, I will, &c. yet they being the word of God, are his reuealed will.
In all things give thanks; for this is the will of God, in christ Iesus towards you, 1 Thebes 5. 16 17. 18. It is God's will that men pray every where, lifting up holy hands, without wrath and doubting, Tim. 2. 8. and though these words Are spoken in the person of Paul, I will, etc. yet they being the word of God, Are his revealed will.
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Secondly, to pray for others, for all men, for Kings, and all in authority, that we may leade a quiet and peaceable life, in all godlinesse and honestie,
Secondly, to pray for Others, for all men, for Kings, and all in Authority, that we may lead a quiet and peaceable life, in all godliness and honesty,
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for this is good and acceptable in the sight of God our Sauiour 1 Tim. 2. 1. 2. Thirdly, to bee full of the workes of charity, mercy, bounty, and the like.
for this is good and acceptable in the sighed of God our Saviour 1 Tim. 2. 1. 2. Thirdly, to be full of the works of charity, mercy, bounty, and the like.
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for with such sacrifice, God is well pleased, Heb. 13. 16. The Kingdome of God, saith Paul, is not meate and drinke, but righteousnesse, peace, and ioy in the holy Ghost,
for with such sacrifice, God is well pleased, Hebrew 13. 16. The Kingdom of God, Says Paul, is not meat and drink, but righteousness, peace, and joy in the holy Ghost,
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and be that in these things serueth God, to acceptable to God, and approoued of all good men, Rom. 14. 17. 18. Fiftly, in Suffering: Suffering is two-fold;
and be that in these things serveth God, to acceptable to God, and approved of all good men, Rom. 14. 17. 18. Fifty, in Suffering: Suffering is twofold;
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for what glory is it, if when ye are buffeted for your faults, ye shall take it patiently 1 Pet. 2. 20. for well doing; this suffering onely is thanke-worthy;
for what glory is it, if when you Are buffeted for your Faults, you shall take it patiently 1 Pet. 2. 20. for well doing; this suffering only is thankworthy;
To all whom I giue S. Peters counsell, Let them that suffer thus, according to the will of God, commit the keeping of their soules to him in well-doing,
To all whom I give S. Peter's counsel, Let them that suffer thus, according to the will of God, commit the keeping of their Souls to him in welldoing,
for as Augustine saith, Hee that is not content with Gods will, in suffering whateuer it pleaseth God to lay vpon him, his heart is not vpright in him,
for as Augustine Says, He that is not content with God's will, in suffering whatever it Pleases God to lay upon him, his heart is not upright in him,
that when God shall declare vnto vs his will, as he did by the Prophet Ieremy, who kept nothing of Gods will backe from the people, that then, I say, wee resolue to doe according to all things which the Lord our God commandeth;
that when God shall declare unto us his will, as he did by the Prophet Ieremy, who kept nothing of God's will back from the people, that then, I say, we resolve to do according to all things which the Lord our God commands;
whether it be good, or whether it be euill, (in all) we will obey the voice of God, Ier. 42. 5. 6. This is the onely thing which God requires, to feare the Lord thy God, to walke (not in some) but in all his waies;
whither it be good, or whither it be evil, (in all) we will obey the voice of God, Jeremiah 42. 5. 6. This is the only thing which God requires, to Fear the Lord thy God, to walk (not in Some) but in all his ways;
when we haue respect vnto all Gods commandements, Psal. 119. 6. It is Gods will and command, that wee should keepe all his precepts diligently, Psal. 119. 4. Lastly, the will of God is, that wee should increase and grow in grace;
when we have respect unto all God's Commandments, Psalm 119. 6. It is God's will and command, that we should keep all his Precepts diligently, Psalm 119. 4. Lastly, the will of God is, that we should increase and grow in grace;
and to goe forward in the knowledge of our Lord and Sauiour Iesus Christ, 2 Pet. 3. 18. As new borne babes, desiring the sincere milke of the word, that wee may grow thereby, 1 Pet. 2. 2. alwaies abounding in the worke of the Lord, 1 Cor. 15. 58. Therefore Saint Paul praied daily for the Colossians, that they might be filled with the knowledge of Gods will, in all wisedome and spirituall vnderstanding;
and to go forward in the knowledge of our Lord and Saviour Iesus christ, 2 Pet. 3. 18. As new born babes, desiring the sincere milk of the word, that we may grow thereby, 1 Pet. 2. 2. always abounding in the work of the Lord, 1 Cor. 15. 58. Therefore Saint Paul prayed daily for the colossians, that they might be filled with the knowledge of God's will, in all Wisdom and spiritual understanding;
what more excellent then preaching the word, prayer, working of miracles in Christs name and casting out Diuels in his name? yet to many such, Christ shall say at the day of iudgement, I neuer knew you, depart from mee yee workers of iniquity,
what more excellent then preaching the word, prayer, working of Miracles in Christ name and casting out Devils in his name? yet to many such, christ shall say At the day of judgement, I never knew you, depart from me ye workers of iniquity,
vnto which onely the promise of saluation is made, Mat. 7. 21. 22. 23. What more excellent then to be allied to Christ? yet Christ preferreth spirituall kindred by faith, repentance,
unto which only the promise of salvation is made, Mathew 7. 21. 22. 23. What more excellent then to be allied to christ? yet christ preferreth spiritual kindred by faith, Repentance,
for whosoeuer shall doe my Fathers will, the same is my Brother, and Sister and Mother, Math. 12. 47. 48. 49. 50. It was an excellent priuiledge, that the Virgin Mary was the Mother of Christ,
for whosoever shall do my Father's will, the same is my Brother, and Sister and Mother, Math. 12. 47. 48. 49. 50. It was an excellent privilege, that the Virgae Marry was the Mother of christ,
yet none will auaile any vnto saluation without this true faith sincere repentance, and new obedience, by which only we become doers of Gods will who onely shall bee saued;
yet none will avail any unto salvation without this true faith sincere Repentance, and new Obedience, by which only we become doers of God's will who only shall be saved;
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and confessed his sinne before God and men, Math. 27. 3. 4. Esau sought repentance with teares, Heb. 12. 17. Saul and Pharaoh confessed Gods righteousnesse,
and confessed his sin before God and men, Math. 27. 3. 4. Esau sought Repentance with tears, Hebrew 12. 17. Saul and Pharaoh confessed God's righteousness,
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and their owne, and the peoples sinnes, Exod. 9. 27. Ahab at the fearefull and heauy message of God, humbled himselfe, put on sacke-cloath, •ent his cloathes,
and their own, and the peoples Sins, Exod 9. 27. Ahab At the fearful and heavy message of God, humbled himself, put on Sackcloth, •ent his clothes,
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and though they had, and did many good things, in themselues good, yet not good to them, because their heart was not right with God, Psal. 78. 34. &c. What great cause then haue wee to looke vnto our selues, that all bee sound, seeing both faith, repentance,
and though they had, and did many good things, in themselves good, yet not good to them, Because their heart was not right with God, Psalm 78. 34. etc. What great cause then have we to look unto our selves, that all be found, seeing both faith, Repentance,
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And because this is so maine a point to be learned, as being that indeede which putteth life to all grace, I will therefore shew in some particulars, wherein the soundnesse of the former graces of faith, repentance,
And Because this is so main a point to be learned, as being that indeed which putteth life to all grace, I will Therefore show in Some particulars, wherein the soundness of the former graces of faith, Repentance,
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Thus wee must be sound in faith, Tit. 2. 2. and so doe the will of God from the heart, Ephes. 6. 6. We must belieue with all our heart, Acts 8. 37. Thus wee must turne to God with all our hearts,
Thus we must be found in faith, Tit. 2. 2. and so do the will of God from the heart, Ephesians 6. 6. We must believe with all our heart, Acts 8. 37. Thus we must turn to God with all our hearts,
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Thus wee must bring forth the fruits of repentance, being changed in our minds, laying aside the purpose of sinning, resoluing by Gods grace to sinne no more,
Thus we must bring forth the fruits of Repentance, being changed in our minds, laying aside the purpose of sinning, resolving by God's grace to sin no more,
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Iam. 2. 10. Therefore Christ saith, Yee are my friends, if ye doe (not some things) but, whatsoeuer I commaund you. Iohn 15. 14. And as Paul saith, This is our proofe, whether wee be obedient in all things. 2. Cor. 2. 9. Fourthly;
Iam. 2. 10. Therefore christ Says, Ye Are my Friends, if you do (not Some things) but, whatsoever I command you. John 15. 14. And as Paul Says, This is our proof, whither we be obedient in all things. 2. Cor. 2. 9. Fourthly;
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and in all the parts of his worship, whereof Faith, Repentance, and New Obedience, are chiefe) with a willing minde. 1. Chron. 28. 9. Thus did Dauid himselfe delight to doe Gods will. Psalm.
and in all the parts of his worship, whereof Faith, Repentance, and New obedience, Are chief) with a willing mind. 1. Chronicles 28. 9. Thus did David himself delight to do God's will. Psalm.
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Iohn 4. 34. Thus doe the Angels in heauen, who are described to haue wings, to shew their speede, alacrity, willingnes and cheerefulnesse in doing Gods will,
John 4. 34. Thus do the Angels in heaven, who Are described to have wings, to show their speed, alacrity, willingness and cheerfulness in doing God's will,
and the like, and so no sound obedience, and thus, though grace bee imperfect, and full of many infirmities, (as no grace can be perfect in this life) yet if there bee in vs a willing minde, it is accepted according to that a man hath. 2. Cor. 8. 12. Thus with the Corinthians, We must beleeue, repent,
and the like, and so no found Obedience, and thus, though grace be imperfect, and full of many infirmities, (as no grace can be perfect in this life) yet if there be in us a willing mind, it is accepted according to that a man hath. 2. Cor. 8. 12. Thus with the Corinthians, We must believe, Repent,
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as to will, so to performe. 2. Corinth. 8. verses 10. 11. Fiftly, All the former graces, that they may be sound, must bee accompanied with a good conscience;
as to will, so to perform. 2. Corinth. 8. Verses 10. 11. Fifty, All the former graces, that they may be found, must be accompanied with a good conscience;
Acts 23. 1. Thus Saint Peter saith, Wee must haue a good conscience. 1. Pet. 3. 16. This good conscience is such as hath no manner of purpose to liue in any one sinne whatsoeuer,
Acts 23. 1. Thus Saint Peter Says, we must have a good conscience. 1. Pet. 3. 16. This good conscience is such as hath no manner of purpose to live in any one sin whatsoever,
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and as concerning faith, (for it was but a temporary and counterseit faith) haue made shipwracke. 1. Tim. 1. 19. Wee must hold the mystery of the faith in a pure conscience. 1. Tim. 3. 9.
and as Concerning faith, (for it was but a temporary and counterfeit faith) have made shipwreck. 1. Tim. 1. 19. we must hold the mystery of the faith in a pure conscience. 1. Tim. 3. 9.
Hebr. 13. 18. that wee may say in all these, how I beleeue, repent, and obey, my conscience beares mee witnesse. Rom. 9. 1. Lastly, All must be sound in Continuance.
Hebrew 13. 18. that we may say in all these, how I believe, Repent, and obey, my conscience bears me witness. Rom. 9. 1. Lastly, All must be found in Continuance.
Wee must bee stedfast in the faith. 1. Pet. 5. 9. Wee must stand fast in the faith. 1. Cor. 16 13. Wee must continue in the faith grounded and setled, &c Coloss. 1. 23. So for Repentance, it must bee daily renewed, increased, and continued;
we must be steadfast in the faith. 1. Pet. 5. 9. we must stand fast in the faith. 1. Cor. 16 13. we must continue in the faith grounded and settled, etc. Coloss. 1. 23. So for Repentance, it must be daily renewed, increased, and continued;
for this cause our Sauiour Christ so often vrgeth the duty of repentance vpon the Churches in the Reuelation, Chapt. 2. and 3. signifying the continuance and daily renewing of it, though they had repented before;
for this cause our Saviour christ so often urges the duty of Repentance upon the Churches in the Revelation, Chapter 2. and 3. signifying the Continuance and daily renewing of it, though they had repented before;
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Philipp. 2. 12. passing the whole time of our soiourning here in feare. 1. Pet. 1. 17. and finishing our sanctification in the feare of God. 2. Cor. 7. 1. And herein let this bee well obserued, that where any grace is begun,
Philip. 2. 12. passing the Whole time of our sojourning Here in Fear. 1. Pet. 1. 17. and finishing our sanctification in the Fear of God. 2. Cor. 7. 1. And herein let this be well observed, that where any grace is begun,
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All such people must know their case is most fearefull and damnable, for as all such as liue in the former graces shall bee saued, being doers of Gods will.
All such people must know their case is most fearful and damnable, for as all such as live in the former graces shall be saved, being doers of God's will.
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Luk. 13. 3. 5. If the wicked turne not from his wickednesse, nor from his wicked way, he shall die in his iniquitie. Ezech. 3. 19. So for disobedience.
Luk. 13. 3. 5. If the wicked turn not from his wickedness, nor from his wicked Way, he shall die in his iniquity. Ezekiel 3. 19. So for disobedience.
The Apostle hauing reckoned vp diuers sinnes, from which hee dehorts, enforceth all his speech, by an argument drawne from the terrible iudgement of God vpon all such, saying, For these things sake, or because of these things, commeth the wrath of God vpon the children of disobedience.
The Apostle having reckoned up diverse Sins, from which he dehorts, enforceth all his speech, by an argument drawn from the terrible judgement of God upon all such, saying, For these things sake, or Because of these things, comes the wrath of God upon the children of disobedience.
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and that obey not the Gospell of our Lord Iesus Christ, who shall bee punished with euerlasting perdition, &c. 2. Thess. 1. 7 8, 9. All which should mooue vs to hasten out of these sinnes,
and that obey not the Gospel of our Lord Iesus christ, who shall be punished with everlasting perdition, etc. 2. Thess 1. 7 8, 9. All which should move us to hasten out of these Sins,
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and the like that all is well, but wee must know that these are but broken staues to trust vnto, they are good things in their kind, but not sufficient to saluation.
and the like that all is well, but we must know that these Are but broken staves to trust unto, they Are good things in their kind, but not sufficient to salvation.
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because they wanted faith and repentance, ioyned with an holy life, by vertue whereof, a man goes beyond all hypocrites, in matters that concerne saluation;
Because they wanted faith and Repentance, joined with an holy life, by virtue whereof, a man Goes beyond all Hypocrites, in matters that concern salvation;
Seeing no grace is pleasing to God, but that which is sound, this must teach vs aboue all things, to looke to our hearts, that they be sound and right;
Seeing no grace is pleasing to God, but that which is found, this must teach us above all things, to look to our hearts, that they be found and right;
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Neuerthelesse they did but flatter him with their mouth, and they lyed vnto him with their tongues; Now see what was the cause of all this, that for all the former good things, they were lyars and dissemblers? Because their heart was not right, and sound with God;
Nevertheless they did but flatter him with their Mouth, and they lied unto him with their tongues; Now see what was the cause of all this, that for all the former good things, they were liars and dissemblers? Because their heart was not right, and found with God;
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If the doing of Gods will, and the pleasing of him, consists in the former graces, this is an Item for common drunkards, whore-mongers, swearers, lyars and the like, that liue and trade in these sinnes, delighting & sporting themselues in them, (as Fooles make but a s•ort of sinne, Prou. 10. 23.) Let all such know, that howsoeuer they perswade themselues, in their owne conceit I say they haue no faith,
If the doing of God's will, and the pleasing of him, consists in the former graces, this is an Item for Common drunkards, whoremongers, swearers, liars and the like, that live and trade in these Sins, delighting & sporting themselves in them, (as Fools make but a s•ort of sin, Prou. 10. 23.) Let all such know, that howsoever they persuade themselves, in their own conceit I say they have no faith,
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and yet be damned, Matth. 7 22. 23. how much more these customary sinners, that liue and dye in these sinnes, whose liues are nothing but a continuall disobeying of Gods will,
and yet be damned, Matthew 7 22. 23. how much more these customary Sinners, that live and die in these Sins, whose lives Are nothing but a continual disobeying of God's will,
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and his word? What shall be the end of them that obey not the Gospell of God? 1 Pet. 4. 17. Where shall these vngodly and sinners appeare? Verse 18. They haue neither faith nor hope,
and his word? What shall be the end of them that obey not the Gospel of God? 1 Pet. 4. 17. Where shall these ungodly and Sinners appear? Verse 18. They have neither faith nor hope,
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as God is pure, 1 Iohn 3. 3. Their end therefore is damnation, &c. Philip. 3. 19. Reade 2 Pet. 2. 2. 3. Heb. 6. 8. Lastly, if the doing of Gods will, be the pleasing of God, and consisteth in the former graces of faith and repentance, This then shewes plainely, that all shall not be saued;
as God is pure, 1 John 3. 3. Their end Therefore is damnation, etc. Philip. 3. 19. Reade 2 Pet. 2. 2. 3. Hebrew 6. 8. Lastly, if the doing of God's will, be the pleasing of God, and Consisteth in the former graces of faith and Repentance, This then shows plainly, that all shall not be saved;
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For hee hath mercy on whom he will haue mercy, and whom hee will, hee hardeneth, Rom 9. 18. Therefore saith the Apostle, All men haue not faith, 2 Thes. 3. 2. meaning, the wicked, of whom hee there makes mention.
For he hath mercy on whom he will have mercy, and whom he will, he Hardeneth, Rom 9. 18. Therefore Says the Apostle, All men have not faith, 2 Thebes 3. 2. meaning, the wicked, of whom he there makes mention.
though he sought it carefully with teares, Heb. 12. 17. Many after their haranesse, and heart that cannot repent, treasure vp vnto themselues, wrath against the day of wrath, Rom. 2. 5. In all which it is more then manifest, that all haue not grace to do Gods will;
though he sought it carefully with tears, Hebrew 12. 17. Many After their haranesse, and heart that cannot Repent, treasure up unto themselves, wrath against the day of wrath, Rom. 2. 5. In all which it is more then manifest, that all have not grace to do God's will;
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For our God is a consuming fire, Heb. 12. 28. 29. proouing, if God at any time will giue vs repentance, to the acknowledging of the truth, &c. 2 Tim. 2. 25. 26. and as the Text here hath it, proouing what is pleasing to the Lord.
For our God is a consuming fire, Hebrew 12. 28. 29. proving, if God At any time will give us Repentance, to the acknowledging of the truth, etc. 2 Tim. 2. 25. 26. and as the Text Here hath it, proving what is pleasing to the Lord.
Now for the better performance of this three-fold dutie enjoyned in the Text, obserue two things, 1. The Lets to bee remoued: 2. The Meanes and Helpes to be vsed.
Now for the better performance of this threefold duty enjoined in the Text, observe two things, 1. The Lets to be removed: 2. The Means and Helps to be used.
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and committed sinne with all greedinesse, whereby they wholly displeased the Lord, Ephes. 4. 18. 19. Ignorance, I meane, both meere and simple, carelesse, wilfull and affected, both of God, his word, and will reuealed.
and committed sin with all greediness, whereby they wholly displeased the Lord, Ephesians 4. 18. 19. Ignorance, I mean, both mere and simple, careless, wilful and affected, both of God, his word, and will revealed.
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Thus, the Gentiles had their vnderstanding darkened through their ignorance because of the blindenesse, or hardnesse of their heart, Ephes. 4. 18. Thus the more meanes God vsed,
Thus, the Gentiles had their understanding darkened through their ignorance Because of the blindness, or hardness of their heart, Ephesians 4. 18. Thus the more means God used,
for the good of Pharaoh, (had he had the grace to haue made vse of them) the more hee hardened his heart, as we reade at large, Exod, God gaue Iesabell a space to repent, but shee repented not, Reuel.
for the good of Pharaoh, (had he had the grace to have made use of them) the more he hardened his heart, as we read At large, Exod, God gave Jezebel a Molle to Repent, but she repented not, Revel.
when as God in his word so often commandeth vs this three-sold dutie, vseth all the meanes that may be, especially, the Preaching of his Word, that God may iustly say, What could I haue done more for my Ʋineyard? and yet we will not; This is another maine let:
when as God in his word so often commands us this three-sold duty, uses all the means that may be, especially, the Preaching of his Word, that God may justly say, What could I have done more for my Ʋineyard? and yet we will not; This is Another main let:
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It was the sinne of Ierusalem, as our S•uiour Christ saith, O Ierusalem, Ierusalem, which killest the Prephets, and stonest them which are sent vnto thee,
It was the sin of Ierusalem, as our S•uiour christ Says, Oh Ierusalem, Ierusalem, which Killest the Prophets, and Stonest them which Are sent unto thee,
Also I set watch men ouer you saying, Hearken to the sound of the trumpet, but they said, wee will not hearken, Ier. 6. 16. 17. Fiftly, Carnall Wisedome, or to be carnally minded;
Also I Set watch men over you saying, Harken to the found of the trumpet, but they said, we will not harken, Jeremiah 6. 16. 17. Fifty, Carnal Wisdom, or to be carnally minded;
but the Word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4. 2. And without faith it is impossible to please God, Heb. 11. 6. And whatsoeuer is not of faith, is sinne, Rom. 14. 23. Seauenthly, Vnsanctified Affections, as pride, hatred, malice, and the like;
but the Word preached did not profit them, not being mixed with faith in them that herd it, Hebrew 4. 2. And without faith it is impossible to please God, Hebrew 11. 6. And whatsoever is not of faith, is sin, Rom. 14. 23. Seauenthly, Unsanctified Affections, as pride, hatred, malice, and the like;
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Thus, through pride, or hatred, or both, Korah and his comp•ny, gathered themselues together against Moses and Aaron, and said vnto them, Yee take too much vpon you, Numb.
Thus, through pride, or hatred, or both, Korah and his comp•ny, gathered themselves together against Moses and Aaron, and said unto them, Ye take too much upon you, Numb.
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16. 1. 2. 3. And the like we haue in these daies, who so saucily speake against Gods Ministers, who goe about to teach them what is acceptable to the Lord, they thinke presently, we take too much vpon vs;
16. 1. 2. 3. And the like we have in these days, who so saucily speak against God's Ministers, who go about to teach them what is acceptable to the Lord, they think presently, we take too much upon us;
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when the good Prophet Micaiah, prophecied concerning Ahab, according to the word of the Lord, Ahab, (because hee hated him, 1 King. 22. 8.) commanded Micaiah to bee put into prison,
when the good Prophet Micaiah, prophesied Concerning Ahab, according to the word of the Lord, Ahab, (Because he hated him, 1 King. 22. 8.) commanded Micaiah to be put into prison,
22. 27 Thus, pride in Korah, and hatred in Ahab, bred all this contention, and hindred them from proouing what is well-pleasing to God according as Salomon saith, Onely by pride commeth contention, Prou. 13. 10. Therefore,
22. 27 Thus, pride in Korah, and hatred in Ahab, bred all this contention, and hindered them from proving what is Well-pleasing to God according as Solomon Says, Only by pride comes contention, Prou. 13. 10. Therefore,
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and all guile and hypocrisies, and enuies, and euill speakings, and so, as new borne babes, desire the sincere milke of the word, that we may grow thereby, 1 Pet. 2. 1. 2. and as S. Iames saith;
and all guile and Hypocrisies, and envies, and evil speakings, and so, as new born babes, desire the sincere milk of the word, that we may grow thereby, 1 Pet. 2. 1. 2. and as S. James Says;
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We must lay apart all filthinesse and superfluity of malitiousnesse, and receiue with meekenesse the engrafted word, Iam. 1. 21. For where such corrupt affections,
We must lay apart all filthiness and superfluity of malitiousnesse, and receive with meekness the engrafted word, Iam. 1. 21. For where such corrupt affections,
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This is not wisedome from aboue, but earthly, sen•uall, and diuellish, Iam. 3. 15. 16. Eightly, Presumption, when we too much presume of the mercy of God;
This is not Wisdom from above, but earthly, sen•uall, and devilish, Iam. 3. 15. 16. Eighth, Presumption, when we too much presume of the mercy of God;
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or else to liue and die in their sinnes without faith and repentance, (without which, there is no pleasing of God;) and lastly, it makes men cast off all care of doing good,
or Else to live and die in their Sins without faith and Repentance, (without which, there is no pleasing of God;) and lastly, it makes men cast off all care of doing good,
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first, Custome in sinne, Ier. 13. 23. The customary sinner cannot possibly (in regard of humane power,) doe any good; secondly, Pride and Ambition, Psal. 10. 4. The wicked, through the pride of his countenance, will not seeke after God;
First, Custom in sin, Jeremiah 13. 23. The customary sinner cannot possibly (in regard of humane power,) do any good; secondly, Pride and Ambition, Psalm 10. 4. The wicked, through the pride of his countenance, will not seek After God;
thirdly, Loue of this world, with the pleasures, profits, and vaine delights thereof, 2 Tim. 3. 4. Wicked men are louers of pleasures, more than louers of God;
Thirdly, Love of this world, with the pleasures, profits, and vain delights thereof, 2 Tim. 3. 4. Wicked men Are lovers of pleasures, more than lovers of God;
least ye being led away with the error of the wicked, fall from your own stedfastnesse, 2 Pet. 3. 17. Wherefore, saith the Lord, 2 Cor. 6. 17. 18. Come out from among them,
lest you being led away with the error of the wicked, fallen from your own steadfastness, 2 Pet. 3. 17. Wherefore, Says the Lord, 2 Cor. 6. 17. 18. Come out from among them,
and the like, of whom mention is made, Verse 14. &c. Therefore Paul hauing described the wicked, by sundry Titles, at large, 2 Tim. 3. giueth vs this Exhortation, From such, turne away, Verse 5. To these we may adde, 1. Selfe-loue, 2. Worldly Cares. 3. Hypocrisie. 4. Intemperancie. 5. Delight in any one sinne. 6. Carnall securitie. 7. Dominion of Sinne. 8. Contempt of Word & Sacraments. 9. Neglect of holy duties, and the like;
and the like, of whom mention is made, Verse 14. etc. Therefore Paul having described the wicked, by sundry Titles, At large, 2 Tim. 3. gives us this Exhortation, From such, turn away, Verse 5. To these we may add, 1. Self-love, 2. Worldly Cares. 3. Hypocrisy. 4. Intemperancy. 5. Delight in any one sin. 6. Carnal security. 7. Dominion of Sin. 8. Contempt of Word & Sacraments. 9. Neglect of holy duties, and the like;
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Here are dueties publike or priuate; both cōcerning God, our selues, or others. Here are sinnes forbidden, both against God, and man, either our selues or others;
Here Are duties public or private; both Concerning God, our selves, or Others. Here Are Sins forbidden, both against God, and man, either our selves or Others;
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Sinnes of impiety against the first Table; of vncharitablenesse against the second. Sinnes reigning, sinnes lesse reigning. Sinnes of omission, of commission. Sinnes inward or outward.
Sins of impiety against the First Table; of uncharitableness against the second. Sins reigning, Sins less reigning. Sins of omission, of commission. Sins inward or outward.
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and therefore wee must pray with Dauid, in the sence of our owne weakenesse, Open mine eyes, O Lord, that I may see the wonderfull things of thy Law. Psalm. 119. 18. If Dauid, so worthy a King,
and Therefore we must pray with David, in the sense of our own weakness, Open mine eyes, Oh Lord, that I may see the wonderful things of thy Law. Psalm. 119. 18. If David, so worthy a King,
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8. 2. and pray wee with Dauid heartily, Teach mee, O Lord, to doe the thing that pleaseth thee, to doe thy will. Psal. 143. 10. Thirdly; Obedience to Gods will;
8. 2. and pray we with David heartily, Teach me, Oh Lord, to do the thing that Pleases thee, to do thy will. Psalm 143. 10. Thirdly; obedience to God's will;
The worthy receiuing of the Sacraments, especially the Lords Supper, is a great Meanes to please God, viz. when it is done with due preparation aforehand,
The worthy receiving of the Sacraments, especially the lords Supper, is a great Means to please God, viz. when it is done with due preparation aforehand,
Thus we doe performe an acceptable seruice, are confirmed in grace, and doe offer to God a sacrifice of righteousnesse, with which GOD is alwayes well pleased, as Dauid saith.
Thus we do perform an acceptable service, Are confirmed in grace, and do offer to God a sacrifice of righteousness, with which GOD is always well pleased, as David Says.
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which doth second, and make powerfull the word in our hearts, it helpeth our weakenesse, it enlightneth our vnderstanding, it sanctifieth our affections it regenerateth our wills, it reneweth our minds, it instructeth and teacheth vs the wayes of God,
which does second, and make powerful the word in our hearts, it Helpeth our weakness, it Enlighteneth our understanding, it Sanctifieth our affections it regenerateth our wills, it Reneweth our minds, it Instructeth and Teaches us the ways of God,
2. 10, 11, 12, 15, 14. And thu• much of the Meanes; and of the second point in the Text, viz. the Obiect, what God would haue vs prooue, viz. what is acceptable or well pleasing to him.
2. 10, 11, 12, 15, 14. And thu• much of the Means; and of the second point in the Text, viz. the Object, what God would have us prove, viz. what is acceptable or well pleasing to him.
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THE THIRD SERMON vpon this FIRST STEPPE. Prouing what is well-pleasing to the Lord, Ephes. 5. 10. HAuing spoken hitherto of the second point, viz. the Obiect, I proceede to the handling of two other points, by me propounded, fitly and necessarily offering themselues to our consideration;
THE THIRD SERMON upon this FIRST STEP. Proving what is Well-pleasing to the Lord, Ephesians 5. 10. Having spoken hitherto of the second point, viz. the Object, I proceed to the handling of two other points, by me propounded, fitly and necessarily offering themselves to our consideration;
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yet Saint Paul applies his speech only to the faithfull of Ephesus; Such as were blessed with all spirituall blessings in Christ, who were predestinate, elected, adopted,
yet Saint Paul Applies his speech only to the faithful of Ephesus; Such as were blessed with all spiritual blessings in christ, who were predestinate, elected, adopted,
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Such as were farre off, but now are made neere by the blood of Christ; Such as were strangers from God, without God in the world, but now are reconciled,
Such as were Far off, but now Are made near by the blood of christ; Such as were Strangers from God, without God in the world, but now Are reconciled,
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how he hath chosen them, adopted them, iustified, sanctified, and redeemed them; how hee hath pulled them out of their naturall estate, to become spirituall;
how he hath chosen them, adopted them, justified, sanctified, and redeemed them; how he hath pulled them out of their natural estate, to become spiritual;
So Paul saith, They are without Christ, and without God in the world, hauing no hope. Ephes. 2. 12. Now none can please God, vnlesse hee bee in Christ;
So Paul Says, They Are without christ, and without God in the world, having no hope. Ephesians 2. 12. Now none can please God, unless he be in christ;
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Matth. 3. 17. is truly verefied in all the members of Christ, being regenerate, that, though of themselues, and in themselues, they can doe nothing acceptable to God;
Matthew 3. 17. is truly verified in all the members of christ, being regenerate, that, though of themselves, and in themselves, they can do nothing acceptable to God;
yet God beholding them in and through Christ, cannot but bee well pleasing with them; ioyning the vse of all good Meanes on their part; Walke yee therefore, proouing, &c. Thirdly;
yet God beholding them in and through christ, cannot but be well pleasing with them; joining the use of all good Means on their part; Walk ye Therefore, proving, etc. Thirdly;
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Luke 1 74, 75. It is also necessary, because it cannot otherwise bee, but that euery one shall doe such things as are sutable to his new estate and condition.
Luke 1 74, 75. It is also necessary, Because it cannot otherwise be, but that every one shall do such things as Are suitable to his new estate and condition.
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From hence, that the Apostle directs his speech vnto the faithfull, regenerate, and already conuerted, exciting and stirring them vp to this spirituall walking, both in proouing what is pleasing to God,
From hence, that the Apostle directs his speech unto the faithful, regenerate, and already converted, exciting and stirring them up to this spiritual walking, both in proving what is pleasing to God,
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Rom. 8. 8. The naturall man cannot perceiue the things of God. 1. Cor. 2. 14. And the reason is, because their vnderstanding is darkened through their ignorance. Ephes. 4. 18. Darkenesse hath blinded the eyes of their mindes. 2. Iohn 2. 11. They liue in impenitencie,
Rom. 8. 8. The natural man cannot perceive the things of God. 1. Cor. 2. 14. And the reason is, Because their understanding is darkened through their ignorance. Ephesians 4. 18. Darkness hath blinded the eyes of their minds. 2. John 2. 11. They live in impenitency,
and vnbeliefe, whereby they are so farre from poouing what is pleasing to God, as on the contrary, they treasure vp vnto themselues wrath against the day of wrath. Rom. 2. 5.
and unbelief, whereby they Are so Far from poouing what is pleasing to God, as on the contrary, they treasure up unto themselves wrath against the day of wrath. Rom. 2. 5.
Againe, hee, on the other side that is truely conuerted, and regenerate by the Spirit of God vnto newnesse of life, is the onely man that can, and doth please God.
Again, he, on the other side that is truly converted, and regenerate by the Spirit of God unto newness of life, is the only man that can, and does please God.
Secondly, it is sinne onely which displeaseth God, but hee that is borne of God, sinneth not, doth not commit sinne (that is, hee liueth not in sinne as the wicked, he delighteth not in sinne, sinneth not against conscience,
Secondly, it is sin only which displeaseth God, but he that is born of God, Sinneth not, does not commit sin (that is, he lives not in sin as the wicked, he delights not in sin, Sinneth not against conscience,
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and swinge of will) for his seede remaineth in him, neither can he (so) sinne, because hee is borne of God. 1. Iohn 3. 9. We know that whosoeuer is borne of God sinneth not;
and swinge of will) for his seed remains in him, neither can he (so) sin, Because he is born of God. 1. John 3. 9. We know that whosoever is born of God Sinneth not;
The regenerate man is of God, and the childe of God, for hee that doth righteousnesse is borne of God. 1. Iohn 2. 29. and hee that loueth is borne of God. 1. Ioh. 4. 7. whereas, the vnregenerate doth not righteousnesse,
The regenerate man is of God, and the child of God, for he that does righteousness is born of God. 1. John 2. 29. and he that loves is born of God. 1. John 4. 7. whereas, the unregenerate does not righteousness,
and so beeing led by the Spirit, he is the Sonne of God, Rom 8. 14. But, the wicked haue not the spirit, Iude, Epist. Verse 19. and so hauing not the spirit, are none of Gods, Rom. 8. 9. All which confirme this doctrine, that first a man must be regenerate and conuerted,
and so being led by the Spirit, he is the Son of God, Rom 8. 14. But, the wicked have not the Spirit, Iude, Epistle Verse 19. and so having not the Spirit, Are none of God's, Rom. 8. 9. All which confirm this Doctrine, that First a man must be regenerate and converted,
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An euill tree cannot bring forth good fruit, Math. 7. 18. Therefore Paul saith, Wee are created in Christ Iesus vnto good workes, Ephes. 2. 10. where the Apostle sheweth, that good workes are done onely of them which are iustified, regenerated,
an evil tree cannot bring forth good fruit, Math. 7. 18. Therefore Paul Says, we Are created in christ Iesus unto good works, Ephesians 2. 10. where the Apostle shows, that good works Are done only of them which Are justified, regenerated,
now Iustification is neuer separated from regeneration. 2. onely the Elect are belieuers, Acts 13. 48. As many as were ordained to eternall life, belieued, Wherefore Saint Paul cals it the faith of the Elect, Tit. 1. 1. But onely belieuers are regenerate, Ergo. onely the Elect, 3. Onely the Elect are blessed in Christ with all spirituall blessings, Ephes. 31. 3. Regeneration is one of the maine spirituall blessings, Ergo. 4. Regeneration is necessary onely for such as enter into the Kingdome of heauen;
now Justification is never separated from regeneration. 2. only the Elect Are believers, Acts 13. 48. As many as were ordained to Eternal life, believed, Wherefore Saint Paul calls it the faith of the Elect, Tit. 1. 1. But only believers Are regenerate, Ergo. only the Elect, 3. Only the Elect Are blessed in christ with all spiritual blessings, Ephesians 31. 3. Regeneration is one of the main spiritual blessings, Ergo. 4. Regeneration is necessary only for such as enter into the Kingdom of heaven;
But the Elect only enter into the kingdome of heauen, Ergo. From all which may be concluded, that those that can finde and feele themselues regenerate, haue in themselues a certainty of their Election,
But the Elect only enter into the Kingdom of heaven, Ergo. From all which may be concluded, that those that can find and feel themselves regenerate, have in themselves a certainty of their Election,
some hold onely the inferious part, the body, but this is contrary to that, Be renewed in the spirit of your minde, Ephes. 4. 23. some from that saying, hold the contrary, onely the minde is to be renewed in this life,
Some hold only the inferious part, the body, but this is contrary to that, Be renewed in the Spirit of your mind, Ephesians 4. 23. Some from that saying, hold the contrary, only the mind is to be renewed in this life,
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Secondly, Saint Paul saith, Our bodies are the temples of the holy Ghost, 1 Cor. 6. 19, but the holy Ghost dwelleth not in bodies vnregenerate or vnsanctified.
Secondly, Saint Paul Says, Our bodies Are the Temples of the holy Ghost, 1 Cor. 6. 19, but the holy Ghost dwells not in bodies unregenerate or unsanctified.
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Thirdly, our bodies are the members of Christ, 1 Cor. 6. 15. But if they be not capable of regeneration by the spirit, they cannot be called the members of Christ. Fourthly. Sanctification is Regeneration;
Thirdly, our bodies Are the members of christ, 1 Cor. 6. 15. But if they be not capable of regeneration by the Spirit, they cannot be called the members of christ. Fourthly. Sanctification is Regeneration;
••••es are sanctified, 1 Thes. 4. Ergo Fiftly, Paul prayeth to God to sanctifie them wholy throughout, in soule, spirit and body, 1 Thes. 5. 23. Thus the whole man in this life is regenerate,
••••es Are sanctified, 1 Thebes 4. Ergo Fifty, Paul Prayeth to God to sanctify them wholly throughout, in soul, Spirit and body, 1 Thebes 5. 23. Thus the Whole man in this life is regenerate,
for as out of an euill heart, proceede many prauities and euill things, which defile the body, Math. 15. So out of a good heart, proceede good workes of the spirit,
for as out of an evil heart, proceed many Privacies and evil things, which defile the body, Math. 15. So out of a good heart, proceed good works of the Spirit,
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6. 19. 20. And hence I conclude, that in vaine doe they boast of the Renouation or Regeneration of the heart and minde, whose bodies doe abound with most abhominable wickednesses,
6. 19. 20. And hence I conclude, that in vain do they boast of the Renovation or Regeneration of the heart and mind, whose bodies do abound with most abominable Wickednesses,
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as drunkennesse, surfeiting, adultery, fornication, vncleanenesse, filthy lusts, swearing, cursing, lying, slandering, backe-biting, murther, theft, and the like. Marke this well.
as Drunkenness, surfeiting, adultery, fornication, uncleanness, filthy Lustiest, swearing, cursing, lying, slandering, backbiting, murder, theft, and the like. Mark this well.
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Thus Regeneration, is called, a creation, Ephes. 2. 10. and the Regenerate man is called, a new creature, Gal. 6. 15. 2 Cor. 5. 17. to teach vs that it is a diuine, no humane worke; from heauen, not from earth;
Thus Regeneration, is called, a creation, Ephesians 2. 10. and the Regenerate man is called, a new creature, Gal. 6. 15. 2 Cor. 5. 17. to teach us that it is a divine, no humane work; from heaven, not from earth;
and we are regenerate in Christ, Ephes. 2. 10. by the holy Ghost, Iohn 3. 5. Therefore Paul cals it the new man which is created after God, Ephes. 4. Yet so,
and we Are regenerate in christ, Ephesians 2. 10. by the holy Ghost, John 3. 5. Therefore Paul calls it the new man which is created After God, Ephesians 4. Yet so,
From all which, I gather three Conclusions: 1. That the Sonne, and holy Ghost regenerating, are true and very God, against Ariaus. 2. That all our saluation is freely of God,
From all which, I gather three Conclusions: 1. That the Son, and holy Ghost regenerating, Are true and very God, against Ariaus. 2. That all our salvation is freely of God,
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of this Saint Paul speaketh, Ephes. 4. 22. 23. 24. That yee put off, concerning the former conuersation, the old man, which is corrupt according to the deceitfull lusts;
of this Saint Paul speaks, Ephesians 4. 22. 23. 24. That ye put off, Concerning the former Conversation, the old man, which is corrupt according to the deceitful Lustiest;
and rise againe to newnesse of life, Rom. 6. Euery regenerate man will purge himselfe euen as Christ is pure, 1 Iohn 3. 3. as, in quality and conformity, but not as, in equality.
and rise again to newness of life, Rom. 6. Every regenerate man will purge himself even as christ is pure, 1 John 3. 3. as, in quality and conformity, but not as, in equality.
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when no man can worke, Iohn 12. 35. and 9. 4. Vnlesse a man be regenerate (namely in this life) of water and the holy Ghost, hee cannot enter into the Kingdome of heauen.
when no man can work, John 12. 35. and 9. 4. Unless a man be regenerate (namely in this life) of water and the holy Ghost, he cannot enter into the Kingdom of heaven.
wheras the bloud of Christ is the onely purgation for sinne, 1. Iohn 1. 7. and Christ in this life doth sanctifie and cleanse his Church, &c. Ephes. 5. 25, 26. Sixtly;
whereas the blood of christ is the only purgation for sin, 1. John 1. 7. and christ in this life does sanctify and cleanse his Church, etc. Ephesians 5. 25, 26. Sixty;
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Baptisme saueth vs, (not the putting away of the filthinesse of the flesh, but the answere of a good conscience toward God.) 1. Pet. 3. 21. Thus it is called the Lauer of Regeneration:
Baptism Saveth us, (not the putting away of the filthiness of the Flesh, but the answer of a good conscience towards God.) 1. Pet. 3. 21. Thus it is called the Laver of Regeneration:
Consider the end of Regeneration: The end is either Principall, or Subordinate. The chiefe end is, that such as are regenerate may reigne with Christ in heauen, without which none shall;
Consider the end of Regeneration: The end is either Principal, or Subordinate. The chief end is, that such as Are regenerate may Reign with christ in heaven, without which none shall;
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Reuel. 22. 15. Flesh and bloud (that is, being vncleane, and vnregenerate) cannot inherite the kingdome of God 1. Corinth. 15. 50. That which is borne of the flesh, is flesh;
Revel. 22. 15. Flesh and blood (that is, being unclean, and unregenerate) cannot inherit the Kingdom of God 1. Corinth. 15. 50. That which is born of the Flesh, is Flesh;
Wee are saued by the washing of regeneration, &c. that being iustified by his grace, wee should bee made heires according to the hope of eternall life.
we Are saved by the washing of regeneration, etc. that being justified by his grace, we should be made Heirs according to the hope of Eternal life.
and bring foorth the fruits of the Spirit, to labour to know God truely, to beleeue in him, to trust in him, to loue him, to serue him, to keepe his Commandements, to doe all things to his glory,
and bring forth the fruits of the Spirit, to labour to know God truly, to believe in him, to trust in him, to love him, to serve him, to keep his commandments, to do all things to his glory,
Hence I gather, that euery godly mans life, must bee a growing and increasing in grace and godlinesse, dayly renewing their repentance for sinnes past,
Hence I gather, that every godly men life, must be a growing and increasing in grace and godliness, daily renewing their Repentance for Sins past,
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and goe forward in the knowledge of our Lord and Sauiour Iesus Christ. 2. Pet. 3. 18. To this purpose Saint Peter telleth vs, That we are a chosen generation, a royall Priesthood,
and go forward in the knowledge of our Lord and Saviour Iesus christ. 2. Pet. 3. 18. To this purpose Saint Peter Telleth us, That we Are a chosen generation, a royal Priesthood,
or as wee list) but to shew forth the prayses of God, who hath called vs out of darkenesse, into his marucilous light. 1. Pet. 2. 9, 10. according to this end,
or as we list) but to show forth the praises of God, who hath called us out of darkness, into his marucilous Light. 1. Pet. 2. 9, 10. according to this end,
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as the Text hath it, that once being darkenesse, and now made light in the Lord, we should walk as children of the light, proouing what is acceptable to the Lord.
as the Text hath it, that once being darkness, and now made Light in the Lord, we should walk as children of the Light, proving what is acceptable to the Lord.
and without which wee cannot approoue our selues to bee children of light; and if wee finde by examination, that wee are no better now than last yeere,
and without which we cannot approve our selves to be children of Light; and if we find by examination, that we Are no better now than last year,
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or many yeeres agone, then wee must earnestly bewayle this sinne, and pray with the Apostles, Lord increase our faith; and with the father of the possessed, Lord I beleeue, Lord helpe my vnbeleefe.
or many Years ago, then we must earnestly bewail this sin, and pray with the Apostles, Lord increase our faith; and with the father of the possessed, Lord I believe, Lord help my unbelief.
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but contrariwise shall bee adiudged to perpetuall torments in hell, as is most plaine in the parable of the talents, that hee that gaines nothing, is damned.
but contrariwise shall be adjudged to perpetual torments in hell, as is most plain in the parable of the Talents, that he that gains nothing, is damned.
Matth. 25. Therefore, whosoeuer will approoue himselfe a true member of Christ, and of his Church, let him not bee at quiet till hee can find in himselfe that hee is bettered in regard of his soule, and increased in godlinesse.
Matthew 25. Therefore, whosoever will approve himself a true member of christ, and of his Church, let him not be At quiet till he can find in himself that he is bettered in regard of his soul, and increased in godliness.
Forasmuch as all these things are in you, and you professe the Gospell, what remaineth? Onely let your conuersation bee as it becommeth the Gospell of Christ. Philipp.
Forasmuch as all these things Are in you, and you profess the Gospel, what remains? Only let your Conversation be as it becomes the Gospel of christ. Philip.
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but your conuersation must shew what you are, Walke therefore proouing, &c. This must not bee an outward ciuill life onely, which may bee in a Heathen,
but your Conversation must show what you Are, Walk Therefore proving, etc. This must not be an outward civil life only, which may be in a Heathen,
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This maketh against all such as bragge of their profession, knowledge, vnderstanding, and the like; and yet their liues doe abound with all manner of wickednesse;
This makes against all such as brag of their profession, knowledge, understanding, and the like; and yet their lives do abound with all manner of wickedness;
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but swarming with all manner of vice, as drunkennesse, whoredome, adultery, fornication, vncleannesse, pride, couetousnesse, swearing, lying, theft, murther, cruelty, oppression, malice, hypocrisie, and the like;
but swarming with all manner of vice, as Drunkenness, whoredom, adultery, fornication, uncleanness, pride, covetousness, swearing, lying, theft, murder, cruelty, oppression, malice, hypocrisy, and the like;
yea further, bee it so that the world seeth not these in him, yet his life may bee most wicked, by liuing in secret sinnes, which who so doth, cannot bee said to leade his life according to his profession.
yea further, be it so that the world sees not these in him, yet his life may be most wicked, by living in secret Sins, which who so does, cannot be said to lead his life according to his profession.
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The Lord had somwhat against the Church of Ephesus for this decay because she had lost her first loue Reu. 2. 5. And surely, much hath God against a great number in these dayes, where iniquitie abounds, and the loue of many waxeth cold.
The Lord had somewhat against the Church of Ephesus for this decay Because she had lost her First love Reu. 2. 5. And surely, much hath God against a great number in these days, where iniquity abounds, and the love of many Waxes cold.
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In a word, this exhortation to walke as children of light, condemneth the customary walking in darkenesse, darkenes I say, of ignorance, blindnesse, errrour,
In a word, this exhortation to walk as children of Light, Condemneth the customary walking in darkness, darkness I say, of ignorance, blindness, errrour,
and of grosse sinnes, going on still in wickednesse, and not knowing what they doe, because darkenesse hath blinded their eyes. 1. Iohn 2. Hauing their vnderstanding darkened, through their ignorance,
and of gross Sins, going on still in wickedness, and not knowing what they do, Because darkness hath blinded their eyes. 1. John 2. Having their understanding darkened, through their ignorance,
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If this bee a property of a childe of light, one that is regenerated, to walke proouing what is pleasing to God, then, To liue in a course displeasing to God, is a manifest signe of an vnregenerate man,
If this be a property of a child of Light, one that is regenerated, to walk proving what is pleasing to God, then, To live in a course displeasing to God, is a manifest Signen of an unregenerate man,
And thus much be said of the third point, concerning the persons to whom Paul speaketh, viz. Children of light, walke, proouing what is acceptable or well-pleasing to the Lord.
And thus much be said of the third point, Concerning the Persons to whom Paul speaks, viz. Children of Light, walk, proving what is acceptable or Well-pleasing to the Lord.
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a speech borrowed from trauellers, signifying to liue, or to hold on a course of life, to leade our liues thus and thus, either in the generall duties of Christianity; or in some particular calling.
a speech borrowed from travellers, signifying to live, or to hold on a course of life, to lead our lives thus and thus, either in the general duties of Christianity; or in Some particular calling.
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In which yee also walked sometime, when yee liued in them, Colos. 3. 7. Many are the places, to prooue this truth, Gal. 5. 16. Walke in the spirit, that is, Order your liues according to the direction & motion of Gods spirit.
In which ye also walked sometime, when ye lived in them, Colos 3. 7. Many Are the places, to prove this truth, Gal. 5. 16. Walk in the Spirit, that is, Order your lives according to the direction & motion of God's Spirit.
Againe, that which Paul calleth, Walking after the flesh, Rom. 8. 1. hee calleth, liuing after the flesh, verse 13. This being more then plaine, sundry Doctrines are hence to be gathered. First.
Again, that which Paul calls, Walking After the Flesh, Rom. 8. 1. he calls, living After the Flesh, verse 13. This being more then plain, sundry Doctrines Are hence to be gathered. First.
That being conuerted, the whole course of our liues must be a study and endeauour to search, know, approue and practise the will of God, proouing what is pleasing to the Lord;
That being converted, the Whole course of our lives must be a study and endeavour to search, know, approve and practise the will of God, proving what is pleasing to the Lord;
agreeable to that of Zachary, We must serue God in righteousnesse, and holinesse, before him, all the dayes of our liues, Luke 1. 74. 75. Thus did Dauid; Hee turned not aside from any thing that God commanded him all the daies of his life, &c. 1 King.
agreeable to that of Zachary, We must serve God in righteousness, and holiness, before him, all the days of our lives, Lycia 1. 74. 75. Thus did David; He turned not aside from any thing that God commanded him all the days of his life, etc. 1 King.
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20. 3. not speaking in the present tense, or future tense, but in time past, saying, I haue liued thus and thus, through the whole course of my life, to this time of my death.
20. 3. not speaking in the present tense, or future tense, but in time past, saying, I have lived thus and thus, through the Whole course of my life, to this time of my death.
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Must our whole life bee such as may please God? This then condemnes all such as liues vitiously all their life time, spending all their time in sinne, pleasure,
Must our Whole life be such as may please God? This then condemns all such as lives viciously all their life time, spending all their time in sin, pleasure,
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and vanity, neuer regarding to please God, but wholly taking pleasure in vnrighteousnesse, in stead of spending their time in the seruice and feare of God, they wholly mispend it to the worship and seruice of the Diuell;
and vanity, never regarding to please God, but wholly taking pleasure in unrighteousness, in stead of spending their time in the service and Fear of God, they wholly misspend it to the worship and service of the devil;
This condemnes the practise of all such, as deferre doing of good, putting it from time to time, from youth to middle-age, from middle-age to old-age, from old-age, to death;
This condemns the practice of all such, as defer doing of good, putting it from time to time, from youth to middle-age, from middle-age to Old age, from Old age, to death;
Thus being deluded by the cunnin• and subtilty of the Diuell, perswade themselues that there is no such neede to beginne so soone to walke in Gods waies, liuing by faith, in repentance and new obedience,
Thus being deluded by the cunnin• and subtlety of the devil, persuade themselves that there is no such need to begin so soon to walk in God's ways, living by faith, in Repentance and new Obedience,
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and yet goe to hell, if he haue not in his life done Gods will, Math. 7. 22. Let no man plead here the example of the Theefe, who repented at last; it was extraordinary;
and yet go to hell, if he have not in his life done God's will, Math. 7. 22. Let no man plead Here the Exampl of the Thief, who repented At last; it was extraordinary;
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God promiseth forgiuenesse to repenting sinners, but we finde not in all the booke of God, that he hath promised repentance to euery sinner to repent when he list;
God promises forgiveness to repenting Sinners, but we find not in all the book of God, that he hath promised Repentance to every sinner to Repent when he list;
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and in the end, working out their owne saluation with feare and trembling, Philip. 2. 12. This perseuerance is the onely thing which obtaines the Crowne;
and in the end, working out their own salvation with Fear and trembling, Philip. 2. 12. This perseverance is the only thing which obtains the Crown;
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shewing, that life eternall, and saluation, belongs to none, but those that walke, that is, liue in a constant course of well-doing, with perseuerance and continuance in doing what is pleasing to God.
showing, that life Eternal, and salvation, belongs to none, but those that walk, that is, live in a constant course of welldoing, with perseverance and Continuance in doing what is pleasing to God.
so make an end of your owne saluation, Philip. 2. 12. Finish your sanctification in the feare of God, 2 Cor. 7. 1. Oh remember, that there is no pleasing of God,
so make an end of your own salvation, Philip. 2. 12. Finish your sanctification in the Fear of God, 2 Cor. 7. 1. O Remember, that there is no pleasing of God,
nor hope of glory in the life to come without perseuerance in obeying Gods will; therefore Saint Paul ioynes both together, saying, Walkeproouing what is pleasing to God.
nor hope of glory in the life to come without perseverance in obeying God's will; Therefore Saint Paul joins both together, saying, Walk-proving what is pleasing to God.
if ye continue in the faith grounded, and setled, and bee not mooued away from the hope of the Gospell, &c. Colos. 1. 21. 22. 23. Loe here, the maine thing of all, that shall be crowned; is perseuerance in the faith;
if you continue in the faith grounded, and settled, and be not moved away from the hope of the Gospel, etc. Colos 1. 21. 22. 23. Loe Here, the main thing of all, that shall be crowned; is perseverance in the faith;
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lest being led away with the error of the wicked, yee fall from your owne stedfastnesse. 2. Pet. 3. 17. Thus if yee continue vnto the end, yee shall in the end, receiue the end of your faith,
lest being led away with the error of the wicked, ye fallen from your own steadfastness. 2. Pet. 3. 17. Thus if ye continue unto the end, ye shall in the end, receive the end of your faith,
as, Epaphras alwayes laboured feruently in prayers, for the Colossians, that they might stand perfect, and complete in all the will of God. Coloss. 4. 12. Lastly;
as, Epaphras always laboured fervently in Prayers, for the colossians, that they might stand perfect, and complete in all the will of God. Coloss. 4. 12. Lastly;
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wee haue onely the first fruits of the Spirit, and much darkenesse remaines in vs, by reason whereof, we are many times stirred vp to doe the workes of darkenesse;
we have only the First fruits of the Spirit, and much darkness remains in us, by reason whereof, we Are many times stirred up to do the works of darkness;
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therefore for that darkenesse that remaines in vs, these exhortations are needfull. Fourthly; So long as wee liue in this world, we are mutable, in constant, and changeable;
Therefore for that darkness that remains in us, these exhortations Are needful. Fourthly; So long as we live in this world, we Are mutable, in constant, and changeable;
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and therefore this exhortation is needfull, that we may abide and continue in the light, not vnfitly or superfluously then doth the Apostle exhort here, saying, Walke as children of the light, proouing what is pleasing to the Lord.
and Therefore this exhortation is needful, that we may abide and continue in the Light, not unfitly or superfluously then does the Apostle exhort Here, saying, Walk as children of the Light, proving what is pleasing to the Lord.
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THE SECOND STEPPE, and fourth SERMON. Text. And haue no followship with the vnfruitfull workes of darknesse, but reprooue them rather. Ephes. 5. 11. HItherto I haue spoken of the First Steppe of the Christian mans Walke:
THE SECOND STEP, and fourth SERMON. Text. And have no Fellowship with the unfruitful works of darkness, but reprove them rather. Ephesians 5. 11. HItherto I have spoken of the First Step of the Christian men Walk:
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Now in order out of these words, I obserue the Second, and Third Steppes. The first, in these words, And haue no fellowship with the vnfruitfull workes of darknesse:
Now in order out of these words, I observe the Second, and Third Steps. The First, in these words, And have no fellowship with the unfruitful works of darkness:
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The other in these, But reprooue them rather. To speake of the first, wee must not sleightly passe ouer this word (And.) Which word shewes the connexion of this Verse with the former;
The other in these, But reprove them rather. To speak of the First, we must not slightly pass over this word (And.) Which word shows the connexion of this Verse with the former;
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The Apostle hauing in the former wordes exhorted, to prooue what is pleasing to God, in this Verse doth presently dehort vs from hauing fellowship with sinne; ioyning both together as inseparable;
The Apostle having in the former words exhorted, to prove what is pleasing to God, in this Verse does presently dehort us from having fellowship with sin; joining both together as inseparable;
so I would haue you abstaine from sinne, and not onely your personall sinnes, but to haue a speciall care, that you partake not with other men in their sinnes; nor bee accessary vnto them;
so I would have you abstain from sin, and not only your personal Sins, but to have a special care, that you partake not with other men in their Sins; nor be accessary unto them;
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whether of sinne vnto death, or of obedience vnto righteousnesse? Rom. 6. 16. Notable for this purpose is that of the Apostle else-where. 2. Cor. 6. 14, 15, 16, 17. Bee not vnequally yoked together with vnbeleeuers;
whither of sin unto death, or of Obedience unto righteousness? Rom. 6. 16. Notable for this purpose is that of the Apostle elsewhere. 2. Cor. 6. 14, 15, 16, 17. Bee not unequally yoked together with unbelievers;
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for what fellowship hath righteousnesse with vnrighteousnes? and what communion hath light with darkenesse? or what concord hath Christ with Belial? or what part hath a beleeuer with an infidel? and what agreement hath the Temple of God with idoles? &c. Wherefore, come out from among them,
for what fellowship hath righteousness with unrighteousness? and what communion hath Light with darkness? or what concord hath christ with Belial? or what part hath a believer with an infidel? and what agreement hath the Temple of God with Idols? etc. Wherefore, come out from among them,
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and doe not the trueth. 1. Iohn 1. 6. whence it is most plaine, that such as haue fellowship with the workes of darknesse, practising them, liuing in them,
and do not the truth. 1. John 1. 6. whence it is most plain, that such as have fellowship with the works of darkness, practising them, living in them,
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and running headlong into them, with out feare, or conscience, (for so much is meant by walking in darkenesse) such I say, cannot in any case haue any fellowship with God,
and running headlong into them, with out Fear, or conscience, (for so much is meant by walking in darkness) such I say, cannot in any case have any fellowship with God,
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Rom. 13. 12. to repent of all sinne, to make conscience of euery sin, to shun all the occasions of sin, to hate, abhorre, detest, especially to leaue and forsake euery sinne,
Rom. 13. 12. to Repent of all sin, to make conscience of every since, to shun all the occasions of since, to hate, abhor, detest, especially to leave and forsake every sin,
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yea, as Saint Iohn saith, Truely our fellowship (speaking of the faithfull) is with the Father, and with his Sonne Iesus Christ. 1. Iohn 1. 3. But God is light,
yea, as Saint John Says, Truly our fellowship (speaking of the faithful) is with the Father, and with his Son Iesus christ. 1. John 1. 3. But God is Light,
and children of the light, should walke in the light, as he is in the light, that we may haue fellowship with God and his children. Vers. 7. Wee must purge and purifie our selues, euen as God is pure.
and children of the Light, should walk in the Light, as he is in the Light, that we may have fellowship with God and his children. Vers. 7. we must purge and purify our selves, even as God is pure.
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and not to giue willingly the least occasion of scandall, but to abstaine from the very appearance of euill. 1. Thessal. 5. 22. Hee that loueth his brother, abideth in the light,
and not to give willingly the least occasion of scandal, but to abstain from the very appearance of evil. 1. Thessal. 5. 22. He that loves his brother, Abideth in the Light,
and there is no occasion of stumbling in him. 1. Ioh. 2. 10. Thus if we wil approue our selues to bee light in the Lord, we must walk as children of the light,
and there is no occasion of stumbling in him. 1. John 2. 10. Thus if we will approve our selves to be Light in the Lord, we must walk as children of the Light,
alluding to a second propertie of the Sunne. As the Sunne shineth vpon all things, good and bad, euen the most filthy things, neither can it bee otherwise;
alluding to a second property of the Sun. As the Sun shines upon all things, good and bad, even the most filthy things, neither can it be otherwise;
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So, we who are children of light, cannot chuse but liue amongst wicked men in this world, (for if wee looke to haue it otherwise, wee must goe out of this world. 1. Corinth.
So, we who Are children of Light, cannot choose but live among wicked men in this world, (for if we look to have it otherwise, we must go out of this world. 1. Corinth.
according to the former speech of the Apostle, Vers. 7. Be not therefore partakers with them; meaning, with the children of disobedience in the sinnes aforenamed,
according to the former speech of the Apostle, Vers. 7. Be not Therefore partakers with them; meaning, with the children of disobedience in the Sins aforenamed,
for which things sake, the wrath of God commeth vpon them, verse 6. But as it is, Reuel. 18. 4. Come out of her, my people, that yee bee not partakers of her sinnes,
for which things sake, the wrath of God comes upon them, verse 6. But as it is, Revel. 18. 4. Come out of her, my people, that ye be not partakers of her Sins,
Haue no fellowship. ] The Greeke word is, NONLATINALPHABET, N• communionem habeatis, or, ne communicetis, id est, Doe not communicate, doe not partake, or, be not accessary-vnto; haue not the least commerce, communion, societie or fellowship with the wicked workes and sinfull actions, which we shall see to be in wicked men;
Have no fellowship. ] The Greek word is,, N• communionem habeatis, or, ne communicetis, id est, Do not communicate, do not partake, or, be not accessary-vnto; have not the least commerce, communion, society or fellowship with the wicked works and sinful actions, which we shall see to be in wicked men;
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their vocation and calling out of darkenesse, into this marueilous light. 1. Peter 2. 9. requires this, that being once darkenesse, now made light in the Lord, they must know it was to this end, that they should haue fellowship with the light,
their vocation and calling out of darkness, into this marvelous Light. 1. Peter 2. 9. requires this, that being once darkness, now made Light in the Lord, they must know it was to this end, that they should have fellowship with the Light,
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For it is neither suitable to their new condition, nor meet for them, nor yet beseeming God, in whom they are made light, that they should bee occupied in the workes of darkenesse,
For it is neither suitable to their new condition, nor meet for them, nor yet beseeming God, in whom they Are made Light, that they should be occupied in the works of darkness,
and his cloathes not be burnt? Can one goe vpon hot coales, and his feete not be burnt? Prou. 6. 27. 28. A companion of fooles shall be destroyed, Pro. 13. 20. A man cannot possibly company with such, but hee shall be corrupted;
and his clothes not be burned? Can one go upon hight coals, and his feet not be burned? Prou. 6. 27. 28. A Companion of Fools shall be destroyed, Pro 13. 20. A man cannot possibly company with such, but he shall be corrupted;
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Frowardnesse is in his heart, he deuiseth mischiefe continually, he soweth discord, Prou. 6. 14. Wicked men sleepe not except they haue done mischiefe;
Frowardness is in his heart, he devises mischief continually, he Soweth discord, Prou. 6. 14. Wicked men sleep not except they have done mischief;
& their sleepe is taken away vnlesse they cause some to fall, Prou. 4. 16. Nay, it is a signe of a bad man to keepe company with wicked men; for like will to like; and therefore Salomon saith;
& their sleep is taken away unless they cause Some to fallen, Prou. 4. 16. Nay, it is a Signen of a bad man to keep company with wicked men; for like will to like; and Therefore Solomon Says;
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A naughty person, a wicked man, walketh with a froward man, Prou. 6. 12. And all this tends to confirme this doctrine, according to the meaning of the Apostle, hee that hath fellowship with such,
A naughty person, a wicked man, walks with a froward man, Prou. 6. 12. And all this tends to confirm this Doctrine, according to the meaning of the Apostle, he that hath fellowship with such,
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Do est thou know a man, to be a whoremaster, a drunkard, an adulterer, sornicatour, vncleane person, couetous, idolater, swearer, balsphemer, lyar, slauderer, theefe, murtherer, and the like;
Do est thou know a man, to be a whoremaster, a drunkard, an adulterer, sornicatour, unclean person, covetous, idolater, swearer, balsphemer, liar, slauderer, thief, murderer, and the like;
Be ye not therefore partakers with them, Ephes. 5. 3, 4, 5, 6, 7. The Apostle reck•ns vp diuers sinnes, which shal be in the last daies, and perillous times;
Be you not Therefore partakers with them, Ephesians 5. 3, 4, 5, 6, 7. The Apostle reck•ns up diverse Sins, which shall be in the last days, and perilous times;
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without naturall affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traytours, heady, high-minded, lon•rs of pleasures more then louers of God, hauing a forme of godlinesse, but denying the power thereof;
without natural affection, Truce-breakers, false accusers, incontinent, fierce, despisers of those that Are good, Traitors, heady, High-minded, lon•rs of pleasures more then lovers of God, having a Form of godliness, but denying the power thereof;
for the Apostle exhorting to vpright walking, to know and doe Gods will, doth not so much disswade from committing of sinne; as communicating with sinne;
for the Apostle exhorting to upright walking, to know and do God's will, does not so much dissuade from committing of sin; as communicating with sin;
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for he that biddeth him God-speede, is partaker of all his euill deedes, Iohn 2. epist. 10. 11. They are worthy of death, not onely who doe commit wickednesse,
for he that bids him Godspeed, is partaker of all his evil Deeds, John 2. Epistle. 10. 11. They Are worthy of death, not only who do commit wickedness,
True, all this is good, and commendable in it selfe; but examine thy conscience, and thou shalt finde, that thou hast beene too often faulty, and that most fouly;
True, all this is good, and commendable in it self; but examine thy conscience, and thou shalt find, that thou hast been too often faulty, and that most foully;
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How often hast thou seene thy neighbour drunke, and knowne it? others to haue committed •dultery, fornication, vncleannesse? others to be common swearers, lyars, back-biters, slanderers? others to be common stealers,
How often hast thou seen thy neighbour drunk, and known it? Others to have committed •dultery, fornication, uncleanness? Others to be Common swearers, liars, backbiters, slanderers? Others to be Common stealers,
and say with Dauid; Away from mee yee wicked, I will keepe the commandements of my God, Psal. 119. 115. Herein intimating thus much, that wicked company doth hinder vs from keeping GODS commandements.
and say with David; Away from me ye wicked, I will keep the Commandments of my God, Psalm 119. 115. Herein intimating thus much, that wicked company does hinder us from keeping GOD'S Commandments.
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Let this moue vs then to haue fellowship onely with the godly, and those that feare God, that so wee may walke vprightly before God, inoffensiuely before men, so pleasing God.
Let this move us then to have fellowship only with the godly, and those that Fear God, that so we may walk uprightly before God, inoffensively before men, so pleasing God.
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but he honeureth them that feare the Lord, Psal. 15. 4. The righteous (saith Dauid,) shall resort vnto my company, Psal. 142. 9. Reade and obserue diligently, Psal. 101. wherein is set downe the true rule of a Christian mans walke, necessary for all sorts and degrees, high and low, rich and poore;
but he honeureth them that Fear the Lord, Psalm 15. 4. The righteous (Says David,) shall resort unto my company, Psalm 142. 9. Reade and observe diligently, Psalm 101. wherein is Set down the true Rule of a Christian men walk, necessary for all sorts and Degrees, high and low, rich and poor;
And that all this may the better be practised of vs, we must be carnest in prayer with our God, saying with the Psalmist, Incline not my heart to any euill thing, to practise wicked workes, with men that worke iniquitie, &c. Psal. 141. 4. for they purpose to ouerthrow my goings, Psalme 140. 4. Cause mee therefore O Lord, to know the way, wherein I should walke, Psal. 143. 8. and let me euer escape such wicked men, Psal. 141. 10.
And that all this may the better be practised of us, we must be carnest in prayer with our God, saying with the Psalmist, Incline not my heart to any evil thing, to practise wicked works, with men that work iniquity, etc. Psalm 141. 4. for they purpose to overthrow my goings, Psalm 140. 4. Cause me Therefore Oh Lord, to know the Way, wherein I should walk, Psalm 143. 8. and let me ever escape such wicked men, Psalm 141. 10.
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And wee must know, that euill workes are of two sorts. 1. Such as are common to all sorts. 2. Such as are more proper to this or that sort, degree or calling.
And we must know, that evil works Are of two sorts. 1. Such as Are Common to all sorts. 2. Such as Are more proper to this or that sort, degree or calling.
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for hee being stronger than shee, forced her, and lay with her. 2. Sam. 13. 14. This is a sinne in many parents, forbidden by Saint Paul, Fathers; prouoke not your children to wrath, least they bee discouraged.
for he being Stronger than she, forced her, and lay with her. 2. Sam. 13. 14. This is a sin in many Parents, forbidden by Saint Paul, Father's; provoke not your children to wrath, lest they be discouraged.
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Coloss. 3. 21. Now parents may be said to prouoke their children to wrath, three wayes. 1. by vniust, wicked, and vnreasonable commands. 2. By contumelious words, rating,
Coloss. 3. 21. Now Parents may be said to provoke their children to wrath, three ways. 1. by unjust, wicked, and unreasonable commands. 2. By contumelious words, rating,
and reuiling them, and miscalling them. 3. By extreame seuerity, and rigorous dealing, in their striking and beating of them excessiuely in their mad moode, and rage, without all reason.
and reviling them, and miscalling them. 3. By extreme severity, and rigorous dealing, in their striking and beating of them excessively in their mad mood, and rage, without all reason.
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The second way of prouoking others vnto sinne, is by inticing and alluring others vnto sinne. This is made a note of a wicked man, Sinners doe entice &c. at large, Prou. 1. from 10. to 15. This appeareth notably in the description of the Harlot, Prou. 7. through the whole Chapter;
The second Way of provoking Others unto sin, is by enticing and alluring Others unto sin. This is made a note of a wicked man, Sinners do entice etc. At large, Prou. 1. from 10. to 15. This appears notably in the description of the Harlot, Prou. 7. through the Whole Chapter;
where wee may see, how the Whore, in the attyre of an Harlot, and subtilty of heart, in the twilight, in the euening, in a blacke and darke night, met among the simple ones, a Youth voide of vnderstanding;
where we may see, how the Whore, in the attire of an Harlot, and subtlety of heart, in the twilight, in the evening, in a black and dark night, met among the simple ones, a Youth void of understanding;
With much faire speech, shee caused him to yeeld, with the flatterings of her lips she forced him, Verse 21. thus by inticing him, she prouoked him to sinne;
With much fair speech, she caused him to yield, with the flatterings of her lips she forced him, Verse 21. thus by enticing him, she provoked him to sin;
A violent man entifeth his neighbour, and leadeth him into the way that is not good, Prou. 16. 29. And this bee said of the first way of hauing fellowship with others in sinne, viz. by prouocation.
A violent man entifeth his neighbour, and leads him into the Way that is not good, Prou. 16. 29. And this be said of the First Way of having fellowship with Others in sin, viz. by provocation.
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And this is another note of a wicked man, who knowing the iudgement of God (that they which doe commit such things, are worthy of death) not onely doe the same,
And this is Another note of a wicked man, who knowing the judgement of God (that they which do commit such things, Are worthy of death) not only do the same,
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Thus the Iewes consented vnto the death of Christ, saying, Let him be crucified, Math. 27. 22. 23. So whereas, Ioab slew Abner, smiting him vnder the fift ribbe, that hee died, 2 Sam. 3. 27. Yet Abishai, Ioabs brother, is said also to stay Abner, Verse 30. which must be meant in regard of consenting with Ioab concerning his death.
Thus the Iewes consented unto the death of christ, saying, Let him be Crucified, Math. 27. 22. 23. So whereas, Ioab slew Abner, smiting him under the fift rib, that he died, 2 Sam. 3. 27. Yet Abishai, Ioabs brother, is said also to stay Abner, Verse 30. which must be meant in regard of consenting with Ioab Concerning his death.
So Saul was consenting to the death of Steuen, partly in word, partly in deed, in stoning of Steuen. And Saul consented vnto his death, Acts 8. 1. that is, hee did approoue and allow of his death;
So Saul was consenting to the death of Stephen, partly in word, partly in deed, in stoning of Stephen. And Saul consented unto his death, Acts 8. 1. that is, he did approve and allow of his death;
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and God complaineth of the wicked, that saw the theefe, and consented with him, Psal. 50. Let vs therefore take vp the counsell of Salomon, My Sonne, if sinners entise, Consent thou not, &c. at large, Prou. 1. 10. &c. Consent not, either with sinners, or their sinnes;
and God Complaineth of the wicked, that saw the thief, and consented with him, Psalm 50. Let us Therefore take up the counsel of Solomon, My Son, if Sinners entice, Consent thou not, etc. At large, Prou. 1. 10. etc. Consent not, either with Sinners, or their Sins;
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Thirdly, a man may bee accessary to other mens sins, by giuing euill counsell. Thus was Herodias mother accessary to the murthering of Iohn, though Herod beheaded him:
Thirdly, a man may be accessary to other men's Sins, by giving evil counsel. Thus was Herodias mother accessary to the murdering of John, though Herod beheaded him:
Thus was Ionadab accessarie to the incestuous rape of Ammon; Ammon indeed lay with his own sister, hee personally committed the sinne, for he forced her;
Thus was Ionadab accessary to the incestuous rape of Ammon; Ammon indeed lay with his own sister, he personally committed the sin, for he forced her;
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and when Dauid his Father should come to see him, Ammon should desire of the King, that Tamar his sister should dresse him meate, that so by that, his lust might be fulfilled:
and when David his Father should come to see him, Ammon should desire of the King, that Tamar his sister should dress him meat, that so by that, his lust might be fulfilled:
By this came the fall of our first Parents, for Sathan perswaded Eue, and Eue her husband, Gen. 3. 4. 6. And thus by this bad counsell, were the high Priests and Rulers accessary to the crucisying of Christ,
By this Come the fallen of our First Parents, for Sathan persuaded Eue, and Eue her husband, Gen. 3. 4. 6. And thus by this bad counsel, were the high Priests and Rulers accessary to the crucisying of christ,
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because they perswaded the people to aske Barrabas (a murtherer and a robber, Acts 3. 14. Iohn 18. 40.) and to destory Iesus, Math. 27. 1. and 20. And thus it is true, whosoeuer giue bad counsell,
Because they persuaded the people to ask Barabbas (a murderer and a robber, Acts 3. 14. John 18. 40.) and to destory Iesus, Math. 27. 1. and 20. And thus it is true, whosoever give bad counsel,
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A wholesome tongue is a tree of life, but peruersenesse therein is a breach in the spirit, Prou. 15. 4. To the counsellors of peace is ioy, Prou. 12. 20. The tongue of the wise, vseth knowledge aright,
A wholesome tongue is a tree of life, but perverseness therein is a breach in the Spirit, Prou. 15. 4. To the counsellors of peace is joy, Prou. 12. 20. The tongue of the wise, uses knowledge aright,
The lips of the wise, disperse knowledge, Prou. 15. 2. 7. But a man of wicked deuices God will condemne, Prou. 12. 2. The mouth of the foolish is neere destruction, Prou. 10. 14. But in the lips of him that hath vnderstanding, wisedome is found;
The lips of the wise, disperse knowledge, Prou. 15. 2. 7. But a man of wicked devices God will condemn, Prou. 12. 2. The Mouth of the foolish is near destruction, Prou. 10. 14. But in the lips of him that hath understanding, Wisdom is found;
The mouth of the iust bringeth foorth wisedome, Prou. 10. 13. 21. 31. All which shewes how wee ought to be so farre from giuing bad counsell, as all our speech should be sa•ou•y, gratious, tending to Gods glory,
The Mouth of the just brings forth Wisdom, Prou. 10. 13. 21. 31. All which shows how we ought to be so Far from giving bad counsel, as all our speech should be sa•ou•y, gracious, tending to God's glory,
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Againe, seeing bad Counsell is the cause of so much mischiefe, wee must be carefull how wee giue any eare vnto it, following the counsell of Salomon, Goe from the presence of a foolish man,
Again, seeing bad Counsel is the cause of so much mischief, we must be careful how we give any ear unto it, following the counsel of Solomon, Go from the presence of a foolish man,
when thou perceiuest not in him the lips of knowledge, Prou. 14. 7. Cease my sonne to heare the instruction that causeth to crre from the words of knowledge, Prou. 19. 27. Neither desire thou to be among such euill men, Prou. 24. 1. O my soule, come not thou into their secret;
when thou perceivest not in him the lips of knowledge, Prou. 14. 7. Cease my son to hear the instruction that Causes to crre from the words of knowledge, Prou. 19. 27. Neither desire thou to be among such evil men, Prou. 24. 1. O my soul, come not thou into their secret;
The profession of Christ, and true religion is called a way, and the giuing of offence is a stumbling-blocke laid in this way, to cause others to fall;
The profession of christ, and true Religion is called a Way, and the giving of offence is a stumbling-block laid in this Way, to cause Others to fallen;
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but presently learned, euen of young children? Thus euill example maketh maketh others to offend, 1 Cor. 8. 13. and therefore all that giue it, must needes haue fellowship with the sinnes of those, who take offence and occasion to fall, by their example, and offence giuen.
but presently learned, even of young children? Thus evil Exampl makes makes Others to offend, 1 Cor. 8. 13. and Therefore all that give it, must needs have fellowship with the Sins of those, who take offence and occasion to fallen, by their Exampl, and offence given.
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and glorifie our Father which is in heauen, Math. 5. 16. Hauing our conuersation honest among the Gentiles, that whereas they speake against you as euill-doers, they may by your good workes which they shall behold, glorifie God in the day of visitation, 1 Pet. 2. 11. But take heede that we become not a stumbling blocke to those which are weake, 1 Cor. 8. 9. Giue no offence,
and Glorify our Father which is in heaven, Math. 5. 16. Having our Conversation honest among the Gentiles, that whereas they speak against you as evildoers, they may by your good works which they shall behold, Glorify God in the day of Visitation, 1 Pet. 2. 11. But take heed that we become not a stumbling block to those which Are weak, 1 Cor. 8. 9. Give no offence,
but offences will come, but wee vnto him, through whom they come, Math. 18. 7. and Luke 17. 1. Hitherto I haue shewed how many waies a man may haue fellowship with others before hand;
but offences will come, but we unto him, through whom they come, Math. 18. 7. and Lycia 17. 1. Hitherto I have showed how many ways a man may have fellowship with Others before hand;
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and what is this else but to haue fellowship with him in his sinne? This is a sinne common to the most, which is the cause that so many liue in sinne without reformation, Vngodly silence holdeth men in sin;
and what is this Else but to have fellowship with him in his sin? This is a sin Common to the most, which is the cause that so many live in sin without Reformation, Ungodly silence holds men in since;
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but thus it is, men are right of Cames disposition, they thinke they haue no keepe of their brethren, Gen. 4. 9. They see and heare them sinne customarily, Parents their Children, Masters their Seruants, one neighbour another,
but thus it is, men Are right of Cames disposition, they think they have no keep of their brothers, Gen. 4. 9. They see and hear them sin customarily, Parents their Children, Masters their Servants, one neighbour Another,
and the house of Iacob their sinnes. Esay 58. 1. Again, speaking of Ministers, saith God, I haue set watchmen vpon thy walles, O Ierusalem, which shall neuer hold their peace day nor night;
and the house of Iacob their Sins. Isaiah 58. 1. Again, speaking of Ministers, Says God, I have Set watchmen upon thy walls, Oh Ierusalem, which shall never hold their peace day nor night;
but hee shall haue some or other to countenance it? either to iustifie the partie that doth it, soothing him and applauding him in his villanie, making him beleeue there is no such danger in it, as men account of it;
but he shall have Some or other to countenance it? either to justify the party that does it, soothing him and applauding him in his villainy, making him believe there is no such danger in it, as men account of it;
This is the common sinne of this age, and the occasion of many sinnes, and foule impieties in the world, to soothe vp others in their sinnes and wickednesse;
This is the Common sin of this age, and the occasion of many Sins, and foul impieties in the world, to sooth up Others in their Sins and wickedness;
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The Lord hath said, yee shall haue peace, and they say vnto euery one that walketh after the imagination of his owne heart, No euill shall come vpon you.
The Lord hath said, ye shall have peace, and they say unto every one that walks After the imagination of his own heart, No evil shall come upon you.
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Ierem. 23. 17. Thus is drunkennesse maintained, vnder the terme of good fellowship; fornication is but a veniall sinne, they say, and a tricke of youth;
Jeremiah 23. 17. Thus is Drunkenness maintained, under the term of good fellowship; fornication is but a venial sin, they say, and a trick of youth;
and therefore they make but a mocke of it, and sooth vp themselues and others in these and the like sinnes, mocking and scoffing with those wicked ones, saying, Where is the promise of his comming? 2. Pet. 3. 4. Therefore, they make a couenant with hell and death, perswading themselues, that the ouerflowing scourge shall neuer come neere them.
and Therefore they make but a mock of it, and sooth up themselves and Others in these and the like Sins, mocking and scoffing with those wicked ones, saying, Where is the promise of his coming? 2. Pet. 3. 4. Therefore, they make a Covenant with hell and death, persuading themselves, that the overflowing scourge shall never come near them.
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or else, by seeing, and not correcting: Thus was Eli accessary vnto his sonnes wickednesse; The sonnes of Eli, were the sonnes of Belial (all for the belly;
or Else, by seeing, and not correcting: Thus was Eli accessary unto his Sons wickedness; The Sons of Eli, were the Sons of Belial (all for the belly;
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for so, when Eli thought Hannah had been drunken, when she prayed to the Lord, she answered him, Count not thine handmayd for a daughter of Belial, 1. Sam. 1. 13, 14, 25, 16.) The sonnes of Eli knew not the Lord; They abused the sacrifice and offering which God commaunded in his habitation;
for so, when Eli Thought Hannah had been drunken, when she prayed to the Lord, she answered him, Count not thine handmaid for a daughter of Belial, 1. Sam. 1. 13, 14, 25, 16.) The Sons of Eli knew not the Lord; They abused the sacrifice and offering which God commanded in his habitation;
But how did old Eli behaue himselfe when he heard of it? Hee said vnto them, why doe yee such things? for I heare of your euill dealings, by all this people;
But how did old Eli behave himself when he herd of it? He said unto them, why do ye such things? for I hear of your evil dealings, by all this people;
and silly manner, said, Nay my sonnes, it is no good report I heare, &c. Wherefore according to the word of the Lord, It came to passe, that his two sons, Hophni & Phinehas were slaine, and old Eli their father fell downe from a seat backward,
and silly manner, said, Nay my Sons, it is no good report I hear, etc. Wherefore according to the word of the Lord, It Come to pass, that his two Sons, Hophni & Phinehas were slain, and old Eli their father fell down from a seat backward,
O let this fearefull example admonish and forewarne all men to take heede, how they doe winke at others faults, to beare with them, either for feare, fauour,
Oh let this fearful Exampl admonish and forewarn all men to take heed, how they do wink At Others Faults, to bear with them, either for Fear, favour,
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Hee that blesseth his friend with a lowd voyce, rising early in the morning, it shall bee counted a curse to him. Prou. 27. 14. It is a signe of an hatefull dissembling and deceitfull man;
He that Blesses his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. Prou. 27. 14. It is a Signen of an hateful dissembling and deceitful man;
and hypocritical, to giue no credence to them, so to take heede of praising the wicked, knowing what Salomon saith, An hypocrite with his mouth destroyeth his neighbour. Prou. 11. 9. Fiftly;
and hypocritical, to give no credence to them, so to take heed of praising the wicked, knowing what Solomon Says, an hypocrite with his Mouth Destroyeth his neighbour. Prou. 11. 9. Fifty;
Behold, we knew it not, doth not hee that pondereth the heart, consider it? doth not hee know it? &c. Pro. 24. 11, 12. When Saul had made a rash vow, that none should taste of any thing till euening, Ionathan hauing tasted a little hony, Saul would haue slaine him, but the people rescued him. 1. Sam. 14. Ionathan againe rescued Dauid from his father Saul. 1. Sam. 19. Obadiah hid an hundred by fifties in a caue;
Behold, we knew it not, does not he that pondereth the heart, Consider it? does not he know it? etc. Pro 24. 11, 12. When Saul had made a rash Voelli, that none should taste of any thing till evening, Ionathan having tasted a little honey, Saul would have slain him, but the people rescued him. 1. Sam. 14. Ionathan again rescued David from his father Saul. 1. Sam. 19. Obadiah hid an hundred by fifties in a cave;
Hence we may note then, that Pilate was guilty of murther, though hee washed his hands, because hee did not defend our Sauiour Christ against the Iewes:
Hence we may note then, that Pilate was guilty of murder, though he washed his hands, Because he did not defend our Saviour christ against the Iewes:
And thinkest thou this, O man that iudgest them which doe such things, and doest the same, that thou shalt escape the iudgement of God? Rom. 2. 1, 2, 3. And thus much of the common meanes, whereby all sorts of men may become accessary to the sinnes of others.
And Thinkest thou this, Oh man that Judges them which do such things, and dost the same, that thou shalt escape the judgement of God? Rom. 2. 1, 2, 3. And thus much of the Common means, whereby all sorts of men may become accessary to the Sins of Others.
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Haue no fellowship, &c. ] Now of the means which are more proper and peculiar to some sorts of men, whereby they become accessary to other mens sinnes: Of these briefly.
Have no fellowship, etc. ] Now of the means which Are more proper and peculiar to Some sorts of men, whereby they become accessary to other men's Sins: Of these briefly.
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secondly, by vnlawfull commaundements: thirdly, by permission. First, by Decrees; as Nebuchadnezzar was accessary to the people worshipping the golden image which hee had set vp;
secondly, by unlawful Commandments: Thirdly, by permission. First, by Decrees; as Nebuchadnezzar was accessary to the people worshipping the golden image which he had Set up;
and that write grieuousnesse, which they haue prescribed, &c. Esay 10. 1, 2, 3, 4. Secondly, by Commaundement; as lezabel commaundes Naboth to be staine. 1. King.
and that write grievousness, which they have prescribed, etc. Isaiah 10. 1, 2, 3, 4. Secondly, by Commandment; as lezabel commands Naboth to be stain. 1. King.
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And thus are all Superiours accessary to the sinnes of Inferiours, as Parents to their Children, Masters to their Seruants, some of those waies formerly named.
And thus Are all Superiors accessary to the Sins of Inferiors, as Parents to their Children, Masters to their Servants, Some of those ways formerly nam.
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THE FIFTH SERMON, being the Second vpon these WORDS. Text. Haue no fellowship with vnfruitfull workes [ of darkenesse. ] Ephes. 5. 11. HItherto, out of these words, I haue spoken only of the Dehortation it selfe;
THE FIFTH SERMON, being the Second upon these WORDS. Text. Have no fellowship with unfruitful works [ of darkness. ] Ephesians 5. 11. HItherto, out of these words, I have spoken only of the Dehortation it self;
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in these words, Haue no fellowship, &c. Now I am to handle the reasons of the Dehortation, shewing why we must not communicate with the sinnes of others; The reasons are two;
in these words, Have no fellowship, etc. Now I am to handle the Reasons of the Dehortation, showing why we must not communicate with the Sins of Others; The Reasons Are two;
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and haue fellowship with their persons, though not their sinnes? All company-keeping, society, and fellowship with wicked men themselues, is not simply and absolutely forbidden,
and have fellowship with their Persons, though not their Sins? All Company-keeping, society, and fellowship with wicked men themselves, is not simply and absolutely forbidden,
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and so must all places of Scripture forbidding fellowship with them, be vnderstood of priuate and familiar conuersing I say, it is not simply forbidden;
and so must all places of Scripture forbidding fellowship with them, be understood of private and familiar conversing I say, it is not simply forbidden;
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thirdly, if we would shun the company and society of all wicked men, then wee must goe out of this world, 1 Cor. 5. 10. Againe, If any brother hath a wife that belieueth not,
Thirdly, if we would shun the company and society of all wicked men, then we must go out of this world, 1 Cor. 5. 10. Again, If any brother hath a wife that Believeth not,
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And the woman which hath an husband, that belieueth not, if hee be pleased to dwell with her, let her not leaue him, 1 Cor. 7. 12. 13. Lot conuersed with the wicked Sodomites, Christ with Publicans and sinners:
And the woman which hath an husband, that Believeth not, if he be pleased to dwell with her, let her not leave him, 1 Cor. 7. 12. 13. Lot conversed with the wicked Sodomites, christ with Publicans and Sinners:
Therefore all society of wicked men themselues is not simply and absolutely forbidden, but priuate and familiar fellowship, 1 Corinth. 5. 9. 10. 11. marke the place.
Therefore all society of wicked men themselves is not simply and absolutely forbidden, but private and familiar fellowship, 1 Corinth. 5. 9. 10. 11. mark the place.
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Christ commandeth vs in this case, that rather obstinate sinners should bee vnto vs as Heathen and Publicans, Math. 18. 17. that is, account him as an heretique,
christ commands us in this case, that rather obstinate Sinners should be unto us as Heathen and Publicans, Math. 18. 17. that is, account him as an heretic,
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for if any man see thee which hast knowledge, sit at meate in the idols Temple, shall not the conscience of him which is weake be imboldened to eate those things which are offered to Idols, &c. much more then will a weake brother be offended to see vs conuerse with wicked men familiarly. Fourthly, if by our company. keeping;
for if any man see thee which haste knowledge, fit At meat in the Idols Temple, shall not the conscience of him which is weak be emboldened to eat those things which Are offered to Idols, etc. much more then will a weak brother be offended to see us converse with wicked men familiarly. Fourthly, if by our company. keeping;
and so we may conuerse with them in bargaining, buying, and selling, &c. Secondly, as members of some ciuill society, as City, &c. and thus we are to maintaine outward peace with them;
and so we may converse with them in bargaining, buying, and selling, etc. Secondly, as members of Some civil society, as city, etc. and thus we Are to maintain outward peace with them;
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the wife must performe the dutie of a wife, the childe, the dutie of a childe, &c. for such diuine ordinances, abolish not, but establish ciuill societies.
the wife must perform the duty of a wife, the child, the duty of a child, etc. for such divine ordinances, Abolah not, but establish civil societies.
as, if hee that is wicked, cannot liue without thee, nor thou without him, as suppose thy father or brother, &c. Iacob, when hee could not conueniently liue else-where, came with his Children into Egypt, and liued among the Idolatrous people for necessitie;
as, if he that is wicked, cannot live without thee, nor thou without him, as suppose thy father or brother, etc. Iacob, when he could not conveniently live elsewhere, Come with his Children into Egypt, and lived among the Idolatrous people for necessity;
and if after once or twice admonition they will not be reformed, then reiect them, Tit. 3. 10. Thus, all these waies we may conuerse with men themselues;
and if After once or twice admonition they will not be reformed, then reject them, Tit. 3. 10. Thus, all these ways we may converse with men themselves;
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and the Table of Diuels, 1 Cor. 10. 21. Be not partaker of other mens sinnes, 1 Tim. 5. 22. Now the workes of the wicked, are either such as are properly their owne, which in themselues are simply euil,
and the Table of Devils, 1 Cor. 10. 21. Be not partaker of other men's Sins, 1 Tim. 5. 22. Now the works of the wicked, Are either such as Are properly their own, which in themselves Are simply evil,
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and voide of all respect of good, as drunkennesse, whooredome, adultery, idolatrie, and the like; and with these we must in no case communicate, haue nothing to doe with them;
and void of all respect of good, as Drunkenness, whoredom, adultery, idolatry, and the like; and with these we must in no case communicate, have nothing to do with them;
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Againe, there are some workes, which God worketh in them, as to build Hospitals, to sustaine the poore, to bring vp children, to fight against the common enemy,
Again, there Are Some works, which God works in them, as to built Hospitals, to sustain the poor, to bring up children, to fight against the Common enemy,
Neither did the Propher graunt him leaue to bow• there, but onely by that forme of speech, promised to pray to God to defend him, that he should not fall,
Neither did the Propher grant him leave to bow• there, but only by that Form of speech, promised to pray to God to defend him, that he should not fallen,
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The King went in to worship there, but Naaman is not said to worship there, but onely bowed himselfe to support the King, which hee might without sinne.
The King went in to worship there, but Naaman is not said to worship there, but only bowed himself to support the King, which he might without sin.
But Paul with foure others tooke on him a vow, and after the manner of the Iewes purified himselfe with them, &c. but he did that which he condemned,
But Paul with foure Others took on him a Voelli, and After the manner of the Iewes purified himself with them, etc. but he did that which he condemned,
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Therefore say some, wee for peace sake, and charity, may bee present at idolatrous places, &c. though things in themselues not lawfull; Acts 21. Some haue condemned openly this fact of Paul; of which opinion sometimes Zanchius confesseth himselfe to haue beene;
Therefore say Some, we for peace sake, and charity, may be present At idolatrous places, etc. though things in themselves not lawful; Acts 21. some have condemned openly this fact of Paul; of which opinion sometime Zanchius Confesses himself to have been;
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Hee was made all things to all men, that he might by all meanes saue some, 1 Cor. 9. 20. 21. 22. Why then may not wee be present at their idolatrous seruices,
He was made all things to all men, that he might by all means save Some, 1 Cor. 9. 20. 21. 22. Why then may not we be present At their idolatrous services,
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and the like, in hope to gaine others it seemes wee may bee any thing. Pauls speech, must be vnderstood wholly of things indifferent, not of things simply euill;
and the like, in hope to gain Others it seems we may be any thing. Paul's speech, must be understood wholly of things indifferent, not of things simply evil;
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Thus their argument is worth nothing, being à longè dissimilibus, from things farre vnlike; Paul speaking I say of things indifferent, which there are not.
Thus their argument is worth nothing, being à long dissimilibus, from things Far unlike; Paul speaking I say of things indifferent, which there Are not.
Other arguments there are, which are not worth answering, as being prooued from holy Scriptures, or at least they are taken out of the bookes called Apocrypha, which wee reiect,
Other Arguments there Are, which Are not worth answering, as being proved from holy Scriptures, or At least they Are taken out of the books called Apocrypha, which we reject,
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but because as hath beene shewen, this is impossible (for then wee must goe out of this world, 1 Cor. 5. 10.) therefore our principall care must be, to learne to know them and obserue them,
but Because as hath been shown, this is impossible (for then we must go out of this world, 1 Cor. 5. 10.) Therefore our principal care must be, to Learn to know them and observe them,
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rather choosing with Moses, to suffer affliction with the people of God, than with the wicked to enioy the pleasures of sinne for a season, &c. Heb. 11. 24. 25. 26. Yea, we should rather die,
rather choosing with Moses, to suffer affliction with the people of God, than with the wicked to enjoy the pleasures of sin for a season, etc. Hebrew 11. 24. 25. 26. Yea, we should rather die,
and by workes of darkenesse, are meant the sinnes of wicked men, as wicked men themselues are termed darknes, Ver. 8. And the force of the Apostles Argument stands thus;
and by works of darkness, Are meant the Sins of wicked men, as wicked men themselves Are termed darkness, Ver. 8. And the force of the Apostles Argument Stands thus;
for what fellowship hath righteousnesse with vnrighteousnes, what communion hath light with darknes? and what cōcord hath Christ with Belial? or what part hath he that beleeueth with as infidel? and what agreement hath the Temple of GOD with idols? Here is the maier proposition, and reasons, Verses 14. 15, 16. But yee are the Temple of the liuing God,
for what fellowship hath righteousness with unrighteousness, what communion hath Light with darkness? and what concord hath christ with Belial? or what part hath he that Believeth with as infidel? and what agreement hath the Temple of GOD with Idols? Here is the Maier proposition, and Reasons, Verses 14. 15, 16. But ye Are the Temple of the living God,
Doe wee prouoke the Lord? verse 22. From both which places, this generall doctrine concerning all societie with the wicked in their sinnes, may bee raised;
Do we provoke the Lord? verse 22. From both which places, this general Doctrine Concerning all society with the wicked in their Sins, may be raised;
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but that God is most highly prouoked to anger, when wee doe partake with the wicked in their wicked workes, especially in Idolatry, and false worships.
but that God is most highly provoked to anger, when we do partake with the wicked in their wicked works, especially in Idolatry, and false worships.
What they are, the Apostle sets down in this chapter and else-where: In this chapter, Fornication, and all vncleannesse couetousnesse, filthinesse, foolish talking, iesting, whoredom, idolatry, vers.
What they Are, the Apostle sets down in this chapter and elsewhere: In this chapter, Fornication, and all uncleanness covetousness, filthiness, foolish talking, jesting, whoredom, idolatry, vers.
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3, 4, 5. Again, Rom. 13. 12, 13. rioting, drunkennesse, chambering, wantonnesse, strife, enuying, and the like, are the workes of darknesse, which he would haue vs cast off;
3, 4, 5. Again, Rom. 13. 12, 13. rioting, Drunkenness, chambering, wantonness, strife, envying, and the like, Are the works of darkness, which he would have us cast off;
And thus all other sinnes of wicked men whatsoeuer are called workes of darkenesse, according to the best expositions, NONLATINALPHABET, that the works of darkenesse are euery sinne.
And thus all other Sins of wicked men whatsoever Are called works of darkness, according to the best expositions,, that the works of darkness Are every sin.
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Iob 41. 34. and this is a true position, Diaboli suggestione fere omne peccatum peragitur, Almost euery sinne is accomplished through the suggestion of the deuill;
Job 41. 34. and this is a true position, Diaboli suggestion fere omne peccatum peragitur, Almost every sin is accomplished through the suggestion of the Devil;
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for this purpose the Sonne of God was manifest, that hee might destroy the workes of the deuill. 1. Iohn 3, 8. In this the children of God are manifest,
for this purpose the Son of God was manifest, that he might destroy the works of the Devil. 1. John 3, 8. In this the children of God Are manifest,
Esay 45. 7. Out of the mouth of the most high God proceedeth euill Lam. 3. 38. It may be thought that workes of darkenesse then, come rather from God, than the deuill.
Isaiah 45. 7. Out of the Mouth of the most high God Proceedeth evil Lam. 3. 38. It may be Thought that works of darkness then, come rather from God, than the Devil.
as crosses, affliction, sicknesse, aduersitie, and the like; and of this euill, God is Authour; and this onely is meant in all the former places alleadged;
as Crosses, affliction, sickness, adversity, and the like; and of this evil, God is Author; and this only is meant in all the former places alleged;
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But God foreseeing, that both men and Angels would fall, might haue preuented it, but hee not hindering it, may seeme to be the cause of their fall, and so of sinne.
But God Foreseeing, that both men and Angels would fallen, might have prevented it, but he not hindering it, may seem to be the cause of their fallen, and so of sin.
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Sinnes are work• of darkenesse, because they loue darkenesse, and hate the light: This puts a difference betweene the godly and the wicked, be•••••ers and vnbel•euers;
Sinnes Are work• of darkness, Because they love darkness, and hate the Light: This puts a difference between the godly and the wicked, be•••••ers and vnbel•euers;
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Ch••• came a light into the world, that whosoeuer bele•ueth on him should not abide in darkenesse Iohn 12. 46. Here is a true and infallible note of a true beleeuer, viz. to come out of darkenesse of sinne, ignorance,
Ch••• Come a Light into the world, that whosoever bele•ueth on him should not abide in darkness John 12. 46. Here is a true and infallible note of a true believer, viz. to come out of darkness of sin, ignorance,
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For euery one that doth euill, hateth the light, neither commeth to the light, lest his deedes should be reprooued, Ioh. 3. 18. 19. 20. Loe here, three brands of a wicked man: 1. he belieueth not in Christ: 2. hee loueth darkenesse: 3. he hateth the light.
For every one that does evil, hates the Light, neither comes to the Light, lest his Deeds should be reproved, John 3. 18. 19. 20. Loe Here, three brands of a wicked man: 1. he Believeth not in christ: 2. he loves darkness: 3. he hates the Light.
They loue darkenesse, because they loue to doe all things in secret, as Paul saith, It is a shame to speake of those things which are done of them in secret, Ephes. 5. 12. They that sleepe, sleepe in the night,
They love darkness, Because they love to do all things in secret, as Paul Says, It is a shame to speak of those things which Are done of them in secret, Ephesians 5. 12. They that sleep, sleep in the night,
and they that be drunke, are drunke in the night. 1 Thes. 5. 7. Thus adultery, fornication, vncleannesse, wantonnesse, whooredome, loue darkenesse, and delight to be in secret;
and they that be drunk, Are drunk in the night. 1 Thebes 5. 7. Thus adultery, fornication, uncleanness, wantonness, whoredom, love darkness, and delight to be in secret;
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Thus, the young man was ouertaken by the whoore, in the euening, in the twi-light, in the blacke and darke night, Prouerb. 7. 9. 10. They l•ue euill more then good,
Thus, the young man was overtaken by the whore, in the evening, in the twilight, in the black and dark night, Proverb. 7. 9. 10. They l•ue evil more then good,
They hated Christ, Ioh. 15. 18. the godly, Ioh. 15. 19. Gods Ministers, Math. 10. 22. the light of the Gospell, Ioh. 3. 20. holy example, falsly accusing our good conuersation in Christ, 1 Pet. 3. 16. Prou. 29. 27. Sinnes are workes of darkenesse, because they infatuate and besot the wicked, as doth darkenesse;
They hated christ, John 15. 18. the godly, John 15. 19. God's Ministers, Math. 10. 22. the Light of the Gospel, John 3. 20. holy Exampl, falsely accusing our good Conversation in christ, 1 Pet. 3. 16. Prou. 29. 27. Sins Are works of darkness, Because they infatuate and besot the wicked, as does darkness;
Euen so, saith Salomon, The way of the wicked is as darkenesse, they know not at what they stumble, Prou. 4. 19. Hee that hateth his brother is in darkenesse,
Even so, Says Solomon, The Way of the wicked is as darkness, they know not At what they Stumble, Prou. 4. 19. He that hates his brother is in darkness,
and walketh in darkenesse, and knoweth not whether he goeth, because that darkenesse hath blinded his eyes, 1 Iohn 2. 11. for he that walketh in darkenesse, knoweth not whether hee goeth, Iohn 12. 35. Thus through drunkennesse, whooredome, couetousnesse,
and walks in darkness, and Knoweth not whither he Goes, Because that darkness hath blinded his eyes, 1 John 2. 11. for he that walks in darkness, Knoweth not whither he Goes, John 12. 35. Thus through Drunkenness, whoredom, covetousness,
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He goeth after her straight-way, as an Oxe goeth to the slaughter, or as a foole to the correction of the stockes, till a dart strike through his liuer,
He Goes After her straightway, as an Ox Goes to the slaughter, or as a fool to the correction of the stocks, till a dart strike through his liver,
and no maruell they bee thus besotted with sinne, seeing as Paul saith, They walke in the vanity of their mindes, hauing their vnderstanding darkened, being alienated from the life of God, through the ignorance that is in them,
and no marvel they be thus besotted with sin, seeing as Paul Says, They walk in the vanity of their minds, having their understanding darkened, being alienated from the life of God, through the ignorance that is in them,
haue giuen themselues ouer vnto laciuiousnesse, to worke all vncleannesse with greedinesse, Ephes. 4. 17. 18. 19. Thus in regard of this besotting, the wicked are often termed fooles, The foole walketh in darkenesse, Eccles. 2. 14. I said vnto the fooles, deale not so foolishly, &c. Psal. 75. 4. I was enuious at the foolish,
have given themselves over unto laciuiousnesse, to work all uncleanness with greediness, Ephesians 4. 17. 18. 19. Thus in regard of this besotting, the wicked Are often termed Fools, The fool walks in darkness, Eccles. 2. 14. I said unto the Fools, deal not so foolishly, etc. Psalm 75. 4. I was envious At the foolish,
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when I saw the prosperity of the wicked, Psal. 73. 3. Remember how the foolish man reproacheth thee daily, O God, Psal. 74. 22. and very oft in the Psalmes.
when I saw the Prosperity of the wicked, Psalm 73. 3. remember how the foolish man Reproacheth thee daily, Oh God, Psalm 74. 22. and very oft in the Psalms.
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nor vnderstand, but walke on still in darkenesse, Psal. 82. 5. And their foolish heart is darkened, Rom. 1. 21. &c. where ye may read at large of the sottishnesse of wicked men by sinne.
nor understand, but walk on still in darkness, Psalm 82. 5. And their foolish heart is darkened, Rom. 1. 21. etc. where you may read At large of the sottishness of wicked men by sin.
Cast ye, saith Christ, the vnprofitable seruant into vtter darkenesse, there shall be weeping, and gnashing of teeth, Math. 25. And hee that had not on the wedding Garment, was commanded to bee bound hand and foote, and 〈 ◊ 〉 away,
Cast you, Says christ, the unprofitable servant into utter darkness, there shall be weeping, and gnashing of teeth, Math. 25. And he that had not on the wedding Garment, was commanded to be bound hand and foot, and 〈 ◊ 〉 away,
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For, euery sinne deserues it, Euery transgression deserues the iust recompence of reward, Heb. 2. 2. that is, eternall death, for the wages of sinne is deaeth, Rom. 6. What fruit had ye then in those things, whereof ye are now ashamed,
For, every sin deserves it, Every Transgression deserves the just recompense of reward, Hebrew 2. 2. that is, Eternal death, for the wages of sin is deaeth, Rom. 6. What fruit had you then in those things, whereof you Are now ashamed,
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for the end of those things is death, Rom. 6. 21. To the wicked, the mist of darkenesse is reserued for euer, 2 Pet. 2. 17. For if God spared not the Angels that sinned, but cast them downe to hell,
for the end of those things is death, Rom. 6. 21. To the wicked, the missed of darkness is reserved for ever, 2 Pet. 2. 17. For if God spared not the Angels that sinned, but cast them down to hell,
and deliuered them into chaines of darkenesse, to be reserued vnto iudgement, The Lord then knoweth how to reserue the vniust vnto the day of iudgement to be punished, &c. 2 Pet. 2. 4. and 9. To whom is reserued the blacknesse of darkenesse for euer, Iude 13. Verse.
and Delivered them into chains of darkness, to be reserved unto judgement, The Lord then Knoweth how to reserve the unjust unto the day of judgement to be punished, etc. 2 Pet. 2. 4. and 9. To whom is reserved the blackness of darkness for ever, Iude 13. Verse.
The wicked are compared to bryars and thornes, which are reiected, and nigh vnto cursing, whose end is to be burned, Heb. 6. 8. Whose end is destruction, Philip.
The wicked Are compared to briars and thorns, which Are rejected, and High unto cursing, whose end is to be burned, Hebrew 6. 8. Whose end is destruction, Philip.
and howsoeuer wicked men will not beliue this, but flatter themselues in their mischiefe, and goe on still in their wickednesse, walking on still in darkenesse,
and howsoever wicked men will not believe this, but flatter themselves in their mischief, and go on still in their wickedness, walking on still in darkness,
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yet the time shall come, as true as God hath spoken it, when these shall goe away into perpetuall torments, the reward of workes of darkenesse, Math. 25. 46. where they shall houle and cry in vtter darkenesse, woe and alas, that euer we were borne,
yet the time shall come, as true as God hath spoken it, when these shall go away into perpetual torments, the reward of works of darkness, Math. 25. 46. where they shall houle and cry in utter darkness, woe and alas, that ever we were born,
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How should the consideration of this mooue vs to make conscience of euery sinne, to hate it to the death, to loathe and abhorre it, to be quite out of loue with it,
How should the consideration of this move us to make conscience of every sin, to hate it to the death, to loathe and abhor it, to be quite out of love with it,
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and be sober, 1 Thes. 5. 5. 6. And that knowing the time, that now it is high time to awake out of sleepe, &c. Let vs therfore cast off the work of darkenesse,
and be Sobrium, 1 Thebes 5. 5. 6. And that knowing the time, that now it is high time to awake out of sleep, etc. Let us Therefore cast off the work of darkness,
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Let vs walke honestly as in the day, not in rioting and drunkennesse, not in chambering and wantonnesse, not in strife and enuying, Rom. 13. 11. 12. 13. And for the better doing of this, wee must follow our Sauiour Christ, in conforming our selues to bee like him, who saith:
Let us walk honestly as in the day, not in rioting and Drunkenness, not in chambering and wantonness, not in strife and envying, Rom. 13. 11. 12. 13. And for the better doing of this, we must follow our Saviour christ, in conforming our selves to be like him, who Says:
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to shew forth the praises of him who hath called vs out of darkenesse, into his maruellous light. 1 Pet. 2. 9. Giuing thankes vnto the Father, which hath made vs meete to be partakers of the inheritance of the Saints in light;
to show forth the praises of him who hath called us out of darkness, into his marvelous Light. 1 Pet. 2. 9. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light;
who hath deliuered vs from the power of darkenesse, and hath translated vs into the kingdome of his de•re Sonne, Colos. 1. 12. 13. whereas otherwise wee might haue perished in vtter darkenesse;
who hath Delivered us from the power of darkness, and hath translated us into the Kingdom of his de•re Son, Colos 1. 12. 13. whereas otherwise we might have perished in utter darkness;
What fruit had ye then (saith Paul) in those things, whereof ye are now ashamed? for the end of those things is death, Rom. 6. 21. In which place wee may obserue a threefold Proposition, concerning sin, 1. euery sinne is vnfruitfull, 2. euery sinne is shamefull, 3. euery sinne is mortall.
What fruit had you then (Says Paul) in those things, whereof you Are now ashamed? for the end of those things is death, Rom. 6. 21. In which place we may observe a threefold Proposition, Concerning since, 1. every sin is unfruitful, 2. every sin is shameful, 3. every sin is Mortal.
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Saint Paul exhorteth, to maintaine good workes for necessary vses, that wee be not vnfruitfull, Tit. 3. 14. where hee doth intimate thus much, that as good workes make vs fruitfull,
Saint Paul exhorteth, to maintain good works for necessary uses, that we be not unfruitful, Tit. 3. 14. where he does intimate thus much, that as good works make us fruitful,
Hee that receiued his talent, and did no good with it, is called the vnprofitable seruant. Matth. 25. 30. The hope of the wicked is vaine, their labours vnfruitfull, their workes vnprofitable.
He that received his talon, and did no good with it, is called the unprofitable servant. Matthew 25. 30. The hope of the wicked is vain, their labours unfruitful, their works unprofitable.
as by Lying, Stealing, Whoring, and Bawdery, Cruelty, Oppression, Bribery, Extortion, Couetousnesse, Vsury, False dealing, Deceitfull Weights and Measures,
as by Lying, Stealing, Whoring, and Bawdry, Cruelty, Oppression, Bribery, Extortion, Covetousness, Usury, False dealing, Deceitful Weights and Measures,
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and as the Fathers commonly say, Nil prodest luerifacere temporalia, si perdantur eterna: It nothing profiteth to gaine temporall things, and to lose eternall;
and as the Father's commonly say, Nil profits luerifacere Temporal, si perdantur Eternal: It nothing profiteth to gain temporal things, and to loose Eternal;
The scope of the Apostle here, is to stirre vp the faithfull to fruitfulnesse, and to leade their liues fruitfully and profitably, that so they may walke proouing what is pleasing to God;
The scope of the Apostle Here, is to stir up the faithful to fruitfulness, and to lead their lives fruitfully and profitably, that so they may walk proving what is pleasing to God;
if you communicate with wicked men in their sinnes, which are altogether vnfruitfull. This place is well explained, Col•ss. 1. 9, 10. beeing in effect all one;
if you communicate with wicked men in their Sins, which Are altogether unfruitful. This place is well explained, Col•ss. 1. 9, 10. being in Effect all one;
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there the Apostle saith, Wee cease not to pray for you, and to desire you, that yee might be filled with the knowledge of Gods will, in all wisedome and spirituall vnderstanding:
there the Apostle Says, we cease not to pray for you, and to desire you, that ye might be filled with the knowledge of God's will, in all Wisdom and spiritual understanding:
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but the same with this Text, Walke-proouing what is well-pleasing to GOD, And haue no fellowship with vnfruitfull workes? If we would walke worthy of the Lord,
but the same with this Text, Walk-proving what is Well-pleasing to GOD, And have no fellowship with unfruitful works? If we would walk worthy of the Lord,
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and is profitable for doctrine, for reproofe, for correction, for instruction in righteousnes, that the man of God may bee perfect, throughly furnished to all good workes. 2. Tim. 3. 16, 17. If all Scripture,
and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished to all good works. 2. Tim. 3. 16, 17. If all Scripture,
This is a faithfull saying, and these things I will that thou affirme constantly, that they which haue beleeued in God, might bee carefull to maintaine good works, these things are good & profitable vnto men.
This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works, these things Are good & profitable unto men.
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yea, as Aquinas saith, (God beeing infinite in greatnesse and goodnesse, infinite in might, power, maiesty and mercie,) Sinne may bee not vnfitly tearmed,
yea, as Aquinas Says, (God being infinite in greatness and Goodness, infinite in might, power, majesty and mercy,) Sin may be not unfitly termed,
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as it were an infinite iniurie; Dauid seemed to haue sinned most against Vriah, in committing adultery with his wife, in making of him drunk, in causing him to be murdered,
as it were an infinite injury; David seemed to have sinned most against Uriah, in committing adultery with his wife, in making of him drunk, in causing him to be murdered,
as wee reade at large, 2. Sam. 11. yet, as acknowledging, God most of all to bee iniured, beeing reprooued by Nathan, said, I haue sinned against the Lord. 2. Sam. 12. 13. yea, he cries out in the Psalme, Against thee, against thee onely •aue I sinned,
as we read At large, 2. Sam. 11. yet, as acknowledging, God most of all to be injured, being reproved by Nathan, said, I have sinned against the Lord. 2. Sam. 12. 13. yea, he cries out in the Psalm, Against thee, against thee only •aue I sinned,
and therefore would not, durst not, saying, How shall I doe this great wickednesse, and sinne against God? Gen. 39. 9. Thus it is said of Ananias and Saphira, who told a lie;
and Therefore would not, durst not, saying, How shall I do this great wickedness, and sin against God? Gen. 39. 9. Thus it is said of Ananias and Sapphira, who told a lie;
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First, whereas, onely our conuersation must bee as becommeth the Gospell of Christ. Philipp. 1. 27. and wee must adorne the doctrine of God our Sauiour in all things.
First, whereas, only our Conversation must be as becomes the Gospel of christ. Philip. 1. 27. and we must adorn the Doctrine of God our Saviour in all things.
and your sinnes haue hid his face from you, that he will not heare, &c. Esay 59. 2, 3. If a nation doe euill in Gods sight, that it obey not his voyce,
and your Sins have hid his face from you, that he will not hear, etc. Isaiah 59. 2, 3. If a Nation do evil in God's sighed, that it obey not his voice,
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I'er. 18. 10. If yee will not heare, and if yee wll not lay it to heart, to giue glory vnto my Name, saith the Lord of hostes, I will euen send a curse vpon you,
I'er. 18. 10. If ye will not hear, and if ye wll not lay it to heart, to give glory unto my Name, Says the Lord of hosts, I will even send a curse upon you,
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Prou. 13. 5. What fruit had yee then in those things, whereof ye are now ashamed? Rom. 6. 21. Thus, Euill pursueth sinners. Prou. 13. 21. The curse of the Lord is in the house of the wicked.
Prou. 13. 5. What fruit had ye then in those things, whereof you Are now ashamed? Rom. 6. 21. Thus, Evil pursueth Sinners. Prou. 13. 21. The curse of the Lord is in the house of the wicked.
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Matt. 18. 6, 7. And when wee harden and confirme others in sinne, what is this but to iustifie the vngodly, which is abomination to the Lord? Prou. 17. 15. yea, such are accursed, Prou. 24. 24. Esay 5. 23. Briefly;
Matt. 18. 6, 7. And when we harden and confirm Others in sin, what is this but to justify the ungodly, which is abomination to the Lord? Prou. 17. 15. yea, such Are accursed, Prou. 24. 24. Isaiah 5. 23. Briefly;
what is the cause of subuersion of Kingdomes, alteration of Princes, and the like? is it not sinne? For the transgression of a land, many are the Princes thereof.
what is the cause of subversion of Kingdoms, alteration of Princes, and the like? is it not sin? For the Transgression of a land, many Are the Princes thereof.
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Is sinne so vnfruitful? This then sheweth the folly, and condemneth the madnesse of wicked men, who giue themselues to nothing more than sinne, wherein is no profit at all,
Is sin so unfruitful? This then shows the folly, and Condemneth the madness of wicked men, who give themselves to nothing more than sin, wherein is no profit At all,
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and of that which is to come. 1. Tim. 4. 8. Let vs learne to maintaine good workes for necessary vses, that we be not vnfruitfull, Tit. 3. 14. This is a faithfull saying,
and of that which is to come. 1. Tim. 4. 8. Let us Learn to maintain good works for necessary uses, that we be not unfruitful, Tit. 3. 14. This is a faithful saying,
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and these things I will that thou affirme constantly, that they which haue belieued in God, might be carefull to maintaine good works these things are good and profitable vnto men; as Tit. 3. 8.
and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works these things Are good and profitable unto men; as Tit. 3. 8.
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first, from doing the former euils mentioned; secondly, from communicating with those that do them; thirdly, in these words hee exhorts to a contrary dutie, to reprooue sinne;
First, from doing the former evils mentioned; secondly, from communicating with those that do them; Thirdly, in these words he exhorts to a contrary duty, to reprove sin;
But, as we must cease to doe euill, so wee must learne to doe well, Esay 1. 16. 17. As wee must put off the old man with his workes, which ar• corrupt,
But, as we must cease to do evil, so we must Learn to do well, Isaiah 1. 16. 17. As we must put off the old man with his works, which ar• corrupt,
Who so will reprooue sinne, must not be tainted with euill, neither communicate with euill; We must first put in practise the Dehortation, before wee can well performe the Exhortation;
Who so will reprove sin, must not be tainted with evil, neither communicate with evil; We must First put in practise the Dehortation, before we can well perform the Exhortation;
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Wee must first pull the beame out of our owne eye, before wee can see to pull the moate out of our brothers eye, Math. 7. 5. We cannot reprooue sinne in others,
we must First pull the beam out of our own eye, before we can see to pull the moat out of our Brother's eye, Math. 7. 5. We cannot reprove sin in Others,
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and make manifest, things in secret and vnknowne, (For it is light that maketh all things manifest, Ephes. 5. 13.) So Christians who are made light in the Lord, should labour to discouer the sinnes of others vnto their faces, conuincing them, that they are thus and thus guilty of this and that sinne,
and make manifest, things in secret and unknown, (For it is Light that makes all things manifest, Ephesians 5. 13.) So Christians who Are made Light in the Lord, should labour to discover the Sins of Others unto their faces, convincing them, that they Are thus and thus guilty of this and that sin,
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In the Matter it selfe, consider three things, 1. the dutie, Reprooue. 2. who must reprooue? The children of light; as appeares from 8. Verse 3. What must be reprooued? viz. not so much the persons of men, as their sinnes;
In the Matter it self, Consider three things, 1. the duty, Reprove. 2. who must reprove? The children of Light; as appears from 8. Verse 3. What must be reproved? viz. not so much the Persons of men, as their Sins;
Actiuely, as here, and 2 Tim. 4. 2. NONLATINALPHABET, reprooue: Passiuely, as Iohn 3. 20. He that doth euill, commeth not to the light, NONLATINALPHABET;
Actively, as Here, and 2 Tim. 4. 2., reprove: Passively, as John 3. 20. He that does evil, comes not to the Light,;
Christ commeth with ten thousands of his Saints, to execute iudgement vpon all, NONLATINALPHABET, &c. to conuince all that are vngodly, & thus it is taken actiuely.
christ comes with ten thousands of his Saints, to execute judgement upon all,, etc. to convince all that Are ungodly, & thus it is taken actively.
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Conuince them in their consciences of the fore-named sinnes, as fornication, all vncleannesse, couetousnesse, filthinesse, foolish talking, iesting vnseemely, idolatry, and the like;
Convince them in their Consciences of the forenamed Sins, as fornication, all uncleanness, covetousness, filthiness, foolish talking, jesting unseemly, idolatry, and the like;
Wee are redeemed by Christ from all iniquitie, to be a peculiar people, zealous of good workes, Tit. 2. 14. Now, one maine good worke, is Christian reproofe. This is strictly enjoyned by. God himselfe;
we Are redeemed by christ from all iniquity, to be a peculiar people, zealous of good works, Tit. 2. 14. Now, one main good work, is Christian reproof. This is strictly enjoined by. God himself;
Vnkindenesse towards God, because wee seeke not Gods glory in the good of our brethren, wee shew no dislike of their sins, we are not grieued, with Lot, at their wicked conuersations;
Unkindness towards God, Because we seek not God's glory in the good of our brothers, we show no dislike of their Sins, we Are not grieved, with Lot, At their wicked conversations;
for doctrine, for reproofe, for correction, for instruction in righteousnesse, that the man of God may be perfect, throughly furnished to all good workes, 2 Tim. 3. 16. 17. Secondly, this concernes Magistrates;
for Doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished to all good works, 2 Tim. 3. 16. 17. Secondly, this concerns Magistrates;
Hee must not beare the Sword in vaine, for hee is the Minister of God, a reuenger to execute wrath vpon him that doth euill, Rom. 13. 3. 4. And for this cause, Magistrates must take heede of partiality, bribes, receiuing of gifts, respecting of persons,
He must not bear the Sword in vain, for he is the Minister of God, a revenger to execute wrath upon him that does evil, Rom. 13. 3. 4. And for this cause, Magistrates must take heed of partiality, Bribes, receiving of Gifts, respecting of Persons,
for there is no iniquitie with the Lord our God, nor respect of persons, nor taking of gifts, 2 Chron. 19. 6. 7. Thou shalt not wrest iudgement, thou shalt not respect persons, neither take a gift;
for there is no iniquity with the Lord our God, nor respect of Persons, nor taking of Gifts, 2 Chronicles 19. 6. 7. Thou shalt not wrest judgement, thou shalt not respect Persons, neither take a gift;
for a gift doth blinde the eyes of the wise, and peruert the words of the righteous, Deut. 16. 19. yee shall doe no vnrighousnesse in iudgement, thou shalt not respect the person of the poore,
for a gift does blind the eyes of the wise, and pervert the words of the righteous, Deuteronomy 16. 19. ye shall do no vnrighousnesse in judgement, thou shalt not respect the person of the poor,
nor honour the person of the mightie, Leuit. 19. 15. Neither shalt thou countenance a poore man in his cause, Exod. 23. 3. Thus shall yee doe in the feare of the Lord, faithfully,
nor honour the person of the mighty, Levites 19. 15. Neither shalt thou countenance a poor man in his cause, Exod 23. 3. Thus shall ye do in the Fear of the Lord, faithfully,
and so wrath come vpon you, 2 Chron. 19. 9. 10. This condemneth the practise of many Parents, and Masters of Families, who altogether neglect this dutie of reproouing their Children and Seruants;
and so wrath come upon you, 2 Chronicles 19. 9. 10. This Condemneth the practice of many Parents, and Masters of Families, who altogether neglect this duty of reproving their Children and Servants;
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though most horrible, either seeing and not seeing, or seeing and not correcting; Thus though they know them to liue in daily drunkennesse, whooredome, theft, pride, wantonnesse, dicing, and gaming, idlenesse;
though most horrible, either seeing and not seeing, or seeing and not correcting; Thus though they know them to live in daily Drunkenness, whoredom, theft, pride, wantonness, dicing, and gaming, idleness;
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while there is hope, and let not thy soule spare for his crying, Prou. 19. 18. The blewnesse of the wound cleanseth away euill, Prou. 20. 30. With-hold not correction from the childe;
while there is hope, and let not thy soul spare for his crying, Prou. 19. 18. The blueness of the wound Cleanseth away evil, Prou. 20. 30. Withhold not correction from the child;
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but shalt plainely rebuke thy neighbour, and not suffer sinne vpon him. Leuit. 19. 17. Yea, let all such know, that they are guilty of his sinne. Leu. 5. 1, &c. Lastly;
but shalt plainly rebuke thy neighbour, and not suffer sin upon him. Levites 19. 17. Yea, let all such know, that they Are guilty of his sin. Leu. 5. 1, etc. Lastly;
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for God saith, Thou shalt plainely rebuke thy neighbour, and not suffer sinne vpon him. Leuit. 19. 17. Cry aloud and spare not, lift vp thy voice like a trumpet,
for God Says, Thou shalt plainly rebuke thy neighbour, and not suffer sin upon him. Levites 19. 17. Cry aloud and spare not, lift up thy voice like a trumpet,
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and shew my people their transgression, and the house of Iacob their sinnes. Esay 58. 1. Preach the word, reprooue, rebuke, &c. 2. Tim. 4. 2. Let vs all remember, it is God who speaketh out of his word by his Ministers.
and show my people their Transgression, and the house of Iacob their Sins. Isaiah 58. 1. Preach the word, reprove, rebuke, etc. 2. Tim. 4. 2. Let us all Remember, it is God who speaks out of his word by his Ministers.
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See therefore, that yee refuse not him that speaketh, for •• they escaped not, that refusel him that spake on the earth, much more shall not wee escape if wee turne away from him that speaketh from heauen. Hebr. 12. 25. Secondly; Consider the excellencie of reproofe;
See Therefore, that ye refuse not him that speaks, for •• they escaped not, that refusel him that spoke on the earth, much more shall not we escape if we turn away from him that speaks from heaven. Hebrew 12. 25. Secondly; Consider the excellency of reproof;
Prou. 10. 17. As an earering of gold, and an ornament of fine gold, so is a wise reproouer vpon an obedient eare, Prou. 25. 12. Let the righteous smite, it shall bee a kindnesse;
Prou. 10. 17. As an earering of gold, and an ornament of fine gold, so is a wise Reprover upon an obedient ear, Prou. 25. 12. Let the righteous smite, it shall be a kindness;
and let him reprooue mee, it shall bee an excellent oyle, or precious balme. Psal. 141. 5. Reproofes of instruction are the way of life. Prou. 6. 23. Thirdly; Consider the profit of reproofe.
and let him reprove me, it shall be an excellent oil, or precious balm. Psalm 141. 5. Reproofs of instruction Are the Way of life. Prou. 6. 23. Thirdly; Consider the profit of reproof.
as trauaile vpon a woman with childe, and they shall not escape. 1. Thes. 5. 3. according to that remarkable saying of Salomon; He that beeing often reprooued, hardeneth his necke, shall suddenly bee destroyed, and that without remedie. Prou. 29. 1.
as travail upon a woman with child, and they shall not escape. 1. Thebes 5. 3. according to that remarkable saying of Solomon; He that being often reproved, Hardeneth his neck, shall suddenly be destroyed, and that without remedy. Prou. 29. 1.
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Secondly, whereas the word translated, Reprooue, signifieth in the originall, to Conuince; Hence further I obserue, what is the right order and direct course in the dutie of reproouing;
Secondly, whereas the word translated, Reprove, signifies in the original, to Convince; Hence further I observe, what is the right order and Direct course in the duty of reproving;
They are called children of light, who beeing come out of the darknesse of their sinnes, ignorance and errour, are renewed in the spirit of their mind, beeing endued with the true knowledge of God, hauing their vnderstanding enlightned, their iudgements informed, their heart and liues reformed, their wills rectified, their affections sanctified,
They Are called children of Light, who being come out of the darkness of their Sins, ignorance and error, Are renewed in the Spirit of their mind, being endued with the true knowledge of God, having their understanding enlightened, their Judgments informed, their heart and lives reformed, their wills rectified, their affections sanctified,
Ephes. 4. 17, 18, 19. vnto these latter this dutie doth not so properly belong; Therefore Saint Paul directly pointeth at the parties who must reprooue;
Ephesians 4. 17, 18, 19. unto these latter this duty does not so properly belong; Therefore Saint Paul directly pointeth At the parties who must reprove;
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viz. children of light, expressing himselfe pl•inely else-where, Brethren, if any man bee suddenly ouertaken in any offence, yee which are [ spirituall ] restore such a one in the spirit of meekenesse, Galath.
viz. children of Light, expressing himself pl•inely elsewhere, Brothers, if any man be suddenly overtaken in any offence, ye which Are [ spiritual ] restore such a one in the Spirit of meekness, Galatians.
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and therefore, though they sinne openly, and commonly, yet neuer reprooue them, as thinking it a dutie not belonging to their charge, and nothing concernes them;
and Therefore, though they sin openly, and commonly, yet never reprove them, as thinking it a duty not belonging to their charge, and nothing concerns them;
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These are right of Caine his disposition, Am I my brothers keeper? Gen. 4. 9. therefore let them sinke or swimme, what is that to vs? let them looke to it whom it concernes,
These Are right of Cain his disposition, Am I my Brother's keeper? Gen. 4. 9. Therefore let them sink or swim, what is that to us? let them look to it whom it concerns,
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for by this meanes, hee which may saue a soule, and will not, (which often times may bee done by this Christian reproofe) doth in effect, in what him lieth, kill and destory his brothers soule, which indeed often-times perisheth for want of brotherly correction & reproofe:
for by this means, he which may save a soul, and will not, (which often times may be done by this Christian reproof) does in Effect, in what him lies, kill and destory his Brother's soul, which indeed oftentimes Perishes for want of brotherly correction & reproof:
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much more care then ought they to haue of the good of their soules, being farre more precious than the bodie? And looke how farre a man excels a beast,
much more care then ought they to have of the good of their Souls, being Far more precious than the body? And look how Far a man excels a beast,
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It is written, if we see our enemies Oxe or Asse to wander or goe astray, we must turne him backe, much more our brother going the broad way to destruction.
It is written, if we see our enemies Ox or Ass to wander or go astray, we must turn him back, much more our brother going the broad Way to destruction.
as we are enlightened our selues, so to enlighten others, labouring to bring them to the faith, which many times is done by due reproofe, either by word, or deed, or both.
as we Are enlightened our selves, so to enlighten Others, labouring to bring them to the faith, which many times is done by due reproof, either by word, or deed, or both.
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but sets it on a Candlesticke, that it may giue light to all in the house, Math. 5. 15. signifying, that we must not conceale those gifts which God giueth vs,
but sets it on a Candlestick, that it may give Light to all in the house, Math. 5. 15. signifying, that we must not conceal those Gifts which God gives us,
When thou art conuerted, strengthen thy brethren, Luke 22. 32. especially this concernes Ministers, as Paul saith, The dispensation is giuen mee to you-ward, Ephes. 3. 2. Ʋnto mee the least of all Saints, is this grace giuen, that I should Preach to the Gentiles, &c. Ephes. 3. 8.
When thou art converted, strengthen thy brothers, Lycia 22. 32. especially this concerns Ministers, as Paul Says, The Dispensation is given me to unde, Ephesians 3. 2. Ʋnto me the least of all Saints, is this grace given, that I should Preach to the Gentiles, etc. Ephesians 3. 8.
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Quest. But may not persons themselues be reprooued? Answ. All that are of the visible Church, at lest in shew and outward profession, who are brethren in religion (though false brethren) if they be of the same particular Church, liuing vnder the same particular gouernement,
Quest. But may not Persons themselves be reproved? Answer All that Are of the visible Church, At lest in show and outward profession, who Are brothers in Religion (though false brothers) if they be of the same particular Church, living under the same particular government,
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Thus Nathan reprooued King Dauid, first, in a parable, afterwards directly, Thou art the man, 2 Sam. 12. 1. to 7. Thus Azariah the Priest, with fourescore more Priests of the Lord, that were valiant men, withstood King Ʋzziah,
Thus Nathan reproved King David, First, in a parable, afterwards directly, Thou art the man, 2 Sam. 12. 1. to 7. Thus Azariah the Priest, with fourescore more Priests of the Lord, that were valiant men, withstood King Ʋzziah,
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Goe out of the sanctuary, say they, for thou hast trespassed, neither shall it bee for thine honour from the Lord God, 2 Chron. 26. 17. 18. Thus Paul reprooued Peter to his sace, Gal. 2. 11. to 15. and Paul bids the Colossians, to say vnto Archippus, Take heede to thy Ministery, which thou hast receiued in the Lord, that thou fulfill it, Col. 4. 17 ▪ But on the contrarie, this reproofe belongs not to those which are out of the visible Church,
Go out of the sanctuary, say they, for thou hast trespassed, neither shall it be for thine honour from the Lord God, 2 Chronicles 26. 17. 18. Thus Paul reproved Peter to his sace, Gal. 2. 11. to 15. and Paul bids the colossians, to say unto Archippus, Take heed to thy Ministry, which thou hast received in the Lord, that thou fulfil it, Col. 4. 17 ▪ But on the contrary, this reproof belongs not to those which Are out of the visible Church,
Answ. I answere with Salomon, Reprooue not a scorner, lest he hate thee; rebuke a wise man, and hee will loue thee, Prou. 9. 8. This condemneth deepely the common fault of these times, that men make their reproofes matters of reuenge;
Answer I answer with Solomon, Reprove not a scorner, lest he hate thee; rebuke a wise man, and he will love thee, Prou. 9. 8. This Condemneth deeply the Common fault of these times, that men make their reproofs matters of revenge;
a fault both in publique Ministers, and priuate persons, many making the Pulpit a place of reuenge, rayling, hard censuring, being inuectiue against the parties, not against their sinnes;
a fault both in public Ministers, and private Persons, many making the Pulpit a place of revenge, railing, hard censuring, being invective against the parties, not against their Sins;
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though it bee many yeares after, to their vtter ouerthrow, shame, and disgrace; yea, many times, in what them lieth, to the taking away of their neighbours life;
though it be many Years After, to their utter overthrow, shame, and disgrace; yea, many times, in what them lies, to the taking away of their neighbours life;
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whereas Saint Paul would haue vs, to reprooue, rebuke, with all long-suffering. 2. Tim. 4. 2. This reprooueth all such, as cannot endure that their sinnes should bee reprooued;
whereas Saint Paul would have us, to reprove, rebuke, with all long-suffering. 2. Tim. 4. 2. This Reproveth all such, as cannot endure that their Sins should be reproved;
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ready with Herod to behead Iohn Baptist, or with Achab to imprison the good Prophet Michaiah; yea, many there are, that doe wilfully absent themselues from the Word,
ready with Herod to behead John Baptist, or with Ahab to imprison the good Prophet Michaiah; yea, many there Are, that do wilfully absent themselves from the Word,
Thus they that doe euill hate the light, neither will they come to the light, left their deedes should bee reprooued, Iohn 3. 20. But these are scorners, proud;
Thus they that do evil hate the Light, neither will they come to the Light, left their Deeds should be reproved, John 3. 20. But these Are Scorner's, proud;
and therefore whosoeuer hateth reproofe, despiseth the Word, Which who-so doth, shall bee destroyed; but hee that feareth the Commandement, shall be rewarded.
and Therefore whosoever hates reproof, despises the Word, Which whoso does, shall be destroyed; but he that fears the Commandment, shall be rewarded.
but compartiuely) we haue motes to pull out as well as beames, lesser sinnes as well as greater, besides euery great sinne hath his beginning from some small sinne:
but compartiuely) we have motes to pull out as well as beams, lesser Sins as well as greater, beside every great sin hath his beginning from Some small sin:
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The reason why such great and grieuous sinnes are committed in the land, is because sinne is not looked to while it is little, it is not preuented in the beginning,
The reason why such great and grievous Sins Are committed in the land, is Because sin is not looked to while it is little, it is not prevented in the beginning,
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and sad countenance, (which were beginnings of further mischiefe) but hee not regarding the Lords reproofe for those smaller sinnes, grew to the height of that grieuous and crying sinne of murther;
and sad countenance, (which were beginnings of further mischief) but he not regarding the lords reproof for those smaller Sins, grew to the height of that grievous and crying sin of murder;
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So when men are reprooued for haunting bad places, and keeping bad company, and not yeeld vnto it, come at length to that horrible sinne of drunkennesse, theft, and the like.
So when men Are reproved for haunting bad places, and keeping bad company, and not yield unto it, come At length to that horrible sin of Drunkenness, theft, and the like.
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why doth Salomon say, Rebuke not a scorner. Prou. 9. 8. and Paul, Rebuke not an Elder? 1. Tim. 5. 1. Answ. Salomon speakes of open and manifest scorners, and contemners of the Word;
why does Solomon say, Rebuke not a scorner. Prou. 9. 8. and Paul, Rebuke not an Elder? 1. Tim. 5. 1. Answer Solomon speaks of open and manifest Scorner's, and contemners of the Word;
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Matth. 7. 6. Such holy admonitions, and Christian pearle of Christian reproofe, and brotherly correction, are not to bee cast before such dogs and swine as manifest contemners of religion,
Matthew 7. 6. Such holy admonitions, and Christian pearl of Christian reproof, and brotherly correction, Are not to be cast before such Dogs and Swine as manifest contemners of Religion,
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but to shew the manner of reproofe, and the right rule to bee obserued; as, it must bee done aduisedly, mildely, gently, by way of intreaty, and exhortation:
but to show the manner of reproof, and the right Rule to be observed; as, it must be done advisedly, mildly, gently, by Way of entreaty, and exhortation:
The right Manner of reproofe is two-fold: Generall. Speciall. Generally; wee are to reprooue two wayes. First, by word. Secondly, by deed: as followeth. First, by word;
The right Manner of reproof is twofold: General. Special. Generally; we Are to reprove two ways. First, by word. Secondly, by deed: as follows. First, by word;
and after that before witnesses, if they be accused before two or three witnesses, then let the Pastours or Gouernours of the Church, reprooue those Elders before all men, that is,
and After that before Witnesses, if they be accused before two or three Witnesses, then let the Pastors or Governors of the Church, reprove those Elders before all men, that is,
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Wee must hold fast the faithfull Word, as we haue been taught, that wee may bee able by sound doctrine both to exhort, and to conuince the gain-sayers.
we must hold fast the faithful Word, as we have been taught, that we may be able by found Doctrine both to exhort, and to convince the gainsayers.
and is profitable for doctrine, for reproofe, for correction, for instruction in righteousnesse. 2. Tim. 3. 16. Rebuke them sharpely, that they may be sound in the faith.
and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness. 2. Tim. 3. 16. Rebuke them sharply, that they may be found in the faith.
Light discouers, and makes all things manifest, not by words, but by light, so children of light, by light of an holy example, must reprooue the workes of darkenesse.
Light discovers, and makes all things manifest, not by words, but by Light, so children of Light, by Light of an holy Exampl, must reprove the works of darkness.
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and glorifie our Father which is in heauen, Matth. 5. 16. Wee must haue our conuersation honest among the Gentiles, that whereas they speake against vs as euill doers, they may by our good workes, which they shall behold, glorifie God, 1 Pet. 2. 12. Thus by the light of piety, and good workes;
and Glorify our Father which is in heaven, Matthew 5. 16. we must have our Conversation honest among the Gentiles, that whereas they speak against us as evil doers, they may by our good works, which they shall behold, Glorify God, 1 Pet. 2. 12. Thus by the Light of piety, and good works;
by a holy conuersation of life, and good example, wicked men will be reprooued and conuinced in their consciences, that those things which they doe are not good;
by a holy Conversation of life, and good Exampl, wicked men will be reproved and convinced in their Consciences, that those things which they do Are not good;
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but more profitably reprooued, & so are brought to a knowledge of themselues, and being brought to a knowledge of themselues and their sins, grow to a mislike of themselues,
but more profitably reproved, & so Are brought to a knowledge of themselves, and being brought to a knowledge of themselves and their Sins, grow to a mislike of themselves,
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while they behold your chast conuersation coupled with feare, 1 Pet. 3. 1. 2. This reprooueth, and seuerely condemneth all those that liue a wicked, lewde, prophane, and dissolute life, giuing all euill example;
while they behold your chaste Conversation coupled with Fear, 1 Pet. 3. 1. 2. This Reproveth, and severely Condemneth all those that live a wicked, lewd, profane, and dissolute life, giving all evil Exampl;
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If we doe reprooue others, and be as deepe in fault our selues, it may well bee said vnto vs, Physitian, heale thy selfe, Luke 4. 23. For wherein thou iudgest another, thou condemnest thy selfe,
If we do reprove Others, and be as deep in fault our selves, it may well be said unto us, physician, heal thy self, Lycia 4. 23. For wherein thou Judges Another, thou Condemnest thy self,
And thinkest thou O man, that iudgest them which doe such things, and doest the same, that thou shalt escape the iudgement of God? Rom. 2. 1. 3. And why beholdest thou the moate that is in thy brothers eye, but considerest not the beame that is thine owne eye? Or how wilt thou say to thy brother, Let me pull the moate out of thine eye,
And Thinkest thou O man, that Judges them which do such things, and dost the same, that thou shalt escape the judgement of God? Rom. 2. 1. 3. And why Beholdest thou the moat that is in thy Brother's eye, but Considerest not the beam that is thine own eye? Or how wilt thou say to thy brother, Let me pull the moat out of thine eye,
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and then shalt thou see clearely to cast out the moate out of thy brothers eye, Math. 7. 3. 4. 5. This is that holy order to bee obserued, besides the conuincing the offender in his conscience of his fault, before hee proceed to reprooue.
and then shalt thou see clearly to cast out the moat out of thy Brother's eye, Math. 7. 3. 4. 5. This is that holy order to be observed, beside the convincing the offender in his conscience of his fault, before he proceed to reprove.
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and let him reprooue mee, it shall be an excellent oyle, which shall not breake my head, Psal. 141. 5. Loe, hee saith not here, let the prophane, Iewd, wicked liuer, who is tainted with the same or greater sinne reprooue mee, but let the righteous;
and let him reprove me, it shall be an excellent oil, which shall not break my head, Psalm 141. 5. Lo, he Says not Here, let the profane, Leud, wicked liver, who is tainted with the same or greater sin reprove me, but let the righteous;
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or fault committed, and bee throughly informed of the offence, either in our selues, or by credible information from others, who are knowne to bee honest men, against whom no iust exception can be taken.
or fault committed, and be thoroughly informed of the offence, either in our selves, or by credible information from Others, who Are known to be honest men, against whom no just exception can be taken.
and to good workes, Heb. 10. 24. not consider one another to vpbraid one another, but the better to discerne of the fault, and to know how to reprooue it.
and to good works, Hebrew 10. 24. not Consider one Another to upbraid one Another, but the better to discern of the fault, and to know how to reprove it.
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When Paul saw that they walked not vprightly according to the truth of the Gospell, he reprooued Peter before them all, Gal. 2. 14. Here was a certaine knowledge Paul reprooued the dissent• among the Corinthians; For it hath beene declared vnto mee of you, my brethren, by them which are of the house of Cloe, that there are contentions among you, &c. 1 Cor. 11. 12. Here was a credible information;
When Paul saw that they walked not uprightly according to the truth of the Gospel, he reproved Peter before them all, Gal. 2. 14. Here was a certain knowledge Paul reproved the dissent• among the Corinthians; For it hath been declared unto me of you, my brothers, by them which Are of the house of Cloe, that there Are contentions among you, etc. 1 Cor. 11. 12. Here was a credible information;
I heare there are diuisions among you, (he heard it by report of the house of Cloe,) and I partly beleeue it, 1 Cor. 11. 18. This reprooues all those that goe vpon false reports, flying-tales, priuate surmises, suspitions, presumptions, and euery rumour blazed abroad, being altogether ignorant of the offence;
I hear there Are divisions among you, (he herd it by report of the house of Cloe,) and I partly believe it, 1 Cor. 11. 18. This reproves all those that go upon false reports, flying-tales, private surmises, suspicions, presumptions, and every rumour blazed abroad, being altogether ignorant of the offence;
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Thus wee haue a number of tale-bearers, and tatling Gossips, and carrytales, that goe pedling vp and downe, from house to house, back-biting, slandering, disgracing,
Thus we have a number of talebearers, and tattling Gossips, and carrytales, that go peddling up and down, from house to house, backbiting, slandering, disgracing,
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and reproaching their neighbour, and these are beleeued, though neuer so false, and from the false report of such, men goe to reprooue the party so grossely and wrongfully abused;
and reproaching their neighbour, and these Are believed, though never so false, and from the false report of such, men go to reprove the party so grossly and wrongfully abused;
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and when the partie so reprooued, being most innocent, shall demand who is the Authour of such reports, this is the villany of all, the reproouer will conceale the Author,
and when the party so reproved, being most innocent, shall demand who is the Author of such reports, this is the villainy of all, the Reprover will conceal the Author,
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Or, plainely; that is, to deale plainely, that is to say, simply, vprightly, innocently, truly, without deceit, guile, vaineglory, dissimulation, or flattery.
Or, plainly; that is, to deal plainly, that is to say, simply, uprightly, innocently, truly, without deceit, guile, vainglory, dissimulation, or flattery.
Perfunctory, I call all such, as are lightly, slightly, or negligently passed ouer, dispatched onely for fashion sake, beeing a meanes to maintaine sinne, rather than to restraine sinne:
Perfunctory, I call all such, as Are lightly, slightly, or negligently passed over, dispatched only for fashion sake, being a means to maintain sin, rather than to restrain sin:
as, where were you such a time, how did you behaue your selfe, in what company were you, in what case were you? (meaning hee was drunke) the party replies, hee knowes not what he meanes;
as, where were you such a time, how did you behave your self, in what company were you, in what case were you? (meaning he was drunk) the party replies, he knows not what he means;
Some are equals, some inferiours, some superiours, some publique, some priuate, some bond, some free; so according to each condition must be our reproofe;
some Are equals, Some inferiors, Some superiors, Some public, Some private, Some bound, Some free; so according to each condition must be our reproof;
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This reprooueth the indiscretion, and want of spirituall wisedome in a number, who put no difference at all, either betweene the parties or their sinnes;
This Reproveth the indiscretion, and want of spiritual Wisdom in a number, who put no difference At all, either between the parties or their Sins;
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This is a fault also in inferiours, as in the Subiect towards the Magistrate, in the people to the Minister, who are ready vpon euery small occasion to reprooue their superiours, to censure them vpon euery report, whereas against an Elder wee must receiue no accusation vnder two or three witnesses. 1. Tim 5. 29 Let vs therefore take vp the counsell of Saint Iude: Of some haue compassion, making a difference,
This is a fault also in inferiors, as in the Subject towards the Magistrate, in the people to the Minister, who Are ready upon every small occasion to reprove their superiors, to censure them upon every report, whereas against an Elder we must receive no accusation under two or three Witnesses. 1. Tim 5. 29 Let us Therefore take up the counsel of Saint Iude: Of Some have compassion, making a difference,
Fifthly, We must reprooue Mildely; that is, with a meeke and quiet spirit, which is in the fight of God of great price. 1. Pet. 3. 4. we must in reproouing, bee free from all reuengefull affections, rigour, and extremitie;
Fifthly, We must reprove Mildly; that is, with a meek and quiet Spirit, which is in the fight of God of great price. 1. Pet. 3. 4. we must in reproving, be free from all revengeful affections, rigour, and extremity;
and falling to cursing and swearing, fighting, and quarrelling, doing more hurt than good: This againe condemnes the cruelty of many Parents, and Masters, in vsing too much seueritie,
and falling to cursing and swearing, fighting, and quarreling, doing more hurt than good: This again condemns the cruelty of many Parents, and Masters, in using too much severity,
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a time to keepe silence, and a time to speake, Eccles. 3. 1, 7. The godly man bringeth foorth his fruit, tempore opportuno, in due season, Psal. 1. 3. A word fitly spoken, is like apples of gold in pictures of siluer, Pro. 25. 11. And a word spoken in season,
a time to keep silence, and a time to speak, Eccles. 3. 1, 7. The godly man brings forth his fruit, tempore opportuno, in due season, Psalm 1. 3. A word fitly spoken, is like Apples of gold in pictures of silver, Pro 25. 11. And a word spoken in season,
A brother offended, is harder to be wo• then a strong citie, Pro. 18. 19. When a man is drunke, it is no fit time to tell him of it in his drunken fit,
A brother offended, is harder to be wo• then a strong City, Pro 18. 19. When a man is drunk, it is no fit time to tell him of it in his drunken fit,
as Dauid saith, The wicked watcheth the righteous, and seeketh occasion to slay him, Psal 37. 32. This is against the rule of charity, which couereth a multitude of sinnes, 1. Pet 4. Seuenthly, We must reprooue, Louingly; to make the partie see, that what we doe;
as David Says, The wicked watches the righteous, and seeks occasion to slay him, Psalm 37. 32. This is against the Rule of charity, which Covereth a multitude of Sins, 1. Pet 4. Seuenthly, We must reprove, Lovingly; to make the party see, that what we do;
saying, As many as I loue, I rebuke, and chasten, Reu. 3. 19. God correcteth euery sonne whom he loueth, as, Heb. 12. 6. Thus, it must appeare, that we doe it both in loue to his person, and in loue to God;
saying, As many as I love, I rebuke, and chasten, Reu. 3. 19. God Correcteth every son whom he loves, as, Hebrew 12. 6. Thus, it must appear, that we do it both in love to his person, and in love to God;
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that if we should be asked why we are so forward in reproouing? for the loue of God constraineth vs, 2 Cor. 5. 14. This makes against those that are supercilious censurers of others vncondemned;
that if we should be asked why we Are so forward in reproving? for the love of God constrains us, 2 Cor. 5. 14. This makes against those that Are supercilious censurers of Others uncondemned;
Thou shalt not hate thy brother in thy heart, Thou shalt plainely rebuke thy neighbour, Leuit. 19. 17. He that is malicious and hatefull, is so farre from gaining his brother,
Thou shalt not hate thy brother in thy heart, Thou shalt plainly rebuke thy neighbour, Levites 19. 17. He that is malicious and hateful, is so Far from gaining his brother,
hee is in darkenesse, and walketh in darkenesse, and knoweth not whether he goeth, because that darknesse hath blinded his eyes, 1 Ioh. 2. 9. 11. Thus it is as impossible for him that is in darkenesse to reprooue his brother,
he is in darkness, and walks in darkness, and Knoweth not whither he Goes, Because that darkness hath blinded his eyes, 1 John 2. 9. 11. Thus it is as impossible for him that is in darkness to reprove his brother,
but, Saint Iohn telleth vs, that whosoeuer hateth his brother, is a murtherer, 1 Iohn 3. 15. This also makes against those, who in stead of loue, in seeking their brothers good, seeke occasion to vexe their brothers foule, by malitious, enuious,
but, Saint John Telleth us, that whosoever hates his brother, is a murderer, 1 John 3. 15. This also makes against those, who in stead of love, in seeking their Brother's good, seek occasion to vex their Brother's foul, by malicious, envious,
and cruell speeches, though he neuer deserued it, as Dauid saith, speaking cruelly, despightfully, and disdainfully against the rightcous, Psal. 31. They plot against the iust,
and cruel Speeches, though he never deserved it, as David Says, speaking cruelly, despitefully, and disdainfully against the righteous, Psalm 31. They plot against the just,
so taking Gods office out of his hand, who saith, Vengeance is mine, and I will repay, Rom. 12. 19. Eightly, we must reprooue, Patiently. This may seeme to be the same, which I spake of before, viz. mildenesse, meekenesse, long-suffering; but it is not;
so taking God's office out of his hand, who Says, Vengeance is mine, and I will repay, Rom. 12. 19. Eighth, we must reprove, Patiently. This may seem to be the same, which I spoke of before, viz. mildness, meekness, long-suffering; but it is not;
for Saint Paul charging vs to reprooue with all long-suffering, doth in the former Chapter, distinguish long-suffering from patience, setting them downe as two seueralls;
for Saint Paul charging us to reprove with all long-suffering, does in the former Chapter, distinguish long-suffering from patience, setting them down as two severals;
This patience must appeare, not only in time of reproofe, which may be called forbearance, but also after reproofe, to waite patiently for amendment of the partie reprooued;
This patience must appear, not only in time of reproof, which may be called forbearance, but also After reproof, to wait patiently for amendment of the party reproved;
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vnto all pleasing, &c. strengthened with all might, according to his glorious power, vnto all patience and long-suffering, with ioyfulnesse, Colos. 1. 9. 10. 11. Ninthly, wee must reproue, Considerately; that is, aduisedly, without rashnesse; wisely, warily, vpon serious deliberation;
unto all pleasing, etc. strengthened with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness, Colos 1. 9. 10. 11. Ninthly, we must reprove, Considerately; that is, advisedly, without rashness; wisely, warily, upon serious deliberation;
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for, howsoeuer Salomon saith, To them that rebuke the wicked, shall be delight, and a good blessing shall come vpon them, Prou. 24. 25. yet he forbiddeth to reprooue an open scorner.
for, howsoever Solomon Says, To them that rebuke the wicked, shall be delight, and a good blessing shall come upon them, Prou. 24. 25. yet he forbiddeth to reprove an open scorner.
and hee that rebuketh a wicked man, (meaning such an one as is peruerse in his waies, obstinately wicked, hating to be reformed) getteth himselfe a blot, Prou. 9. 7. 8. Secondly, wee must consider our selues;
and he that Rebuketh a wicked man, (meaning such an one as is perverse in his ways, obstinately wicked, hating to be reformed) gets himself a blot, Prou. 9. 7. 8. Secondly, we must Consider our selves;
lest thou also bee tempted, Gal. 6. 1. This condemnes that preposterous course of a number, who rashly, vnaduisedly, hand-ouer head, in a garish humour, reprooue others;
lest thou also be tempted, Gal. 6. 1. This condemns that preposterous course of a number, who rashly, unadvisedly, hand-over head, in a garish humour, reprove Others;
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Secondly, this reprooues those that deferre their reproofes, whereas they must not be delaied; but we are to make vse of the present time, when it is most conuenient;
Secondly, this reproves those that defer their reproofs, whereas they must not be delayed; but we Are to make use of the present time, when it is most convenient;
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for though I doe not meane, as I haue shewne, that a man should reprooue a drunkard in his drunkennesse, (which may be called the present time) yet out of that we must reprooue him betimes, the sooner, the better;
for though I do not mean, as I have shown, that a man should reprove a drunkard in his Drunkenness, (which may be called the present time) yet out of that we must reprove him betimes, the sooner, the better;
Lastly, it reprooues those that neuer consider themselues nor others, especially themselues, which if they did, it would beate downe the pride, presumption, ambition, vaine-glory, indiscretion, rashnesse, ouer-much boldnesse, which a number vse in reproouing others, insulting ouer their brethren,
Lastly, it reproves those that never Consider themselves nor Others, especially themselves, which if they did, it would beat down the pride, presumption, ambition, vainglory, indiscretion, rashness, overmuch boldness, which a number use in reproving Others, insulting over their brothers,
Tenthly, Wee must reprooue Zealously. As we must reproue in the spirit of meeknesse, so with Christian Zeale; Zeale to Gods glory, seeking and longing after the good of our brethren,
Tenthly, we must reprove Zealously. As we must reprove in the Spirit of meekness, so with Christian Zeal; Zeal to God's glory, seeking and longing After the good of our brothers,
and bee inflamed with Zeale; that wee may say with Dauid, The zeale of thine house hath euen consumed vs. Psalm. 69. 9. Wee are redeemed to bee a peculiar people, zealous of good workes. Titus.
and be inflamed with Zeal; that we may say with David, The zeal of thine house hath even consumed us Psalm. 69. 9. we Are redeemed to be a peculiar people, zealous of good works. Titus.
Iob 32. 18, 19. Secondly, This condemnes the preposterous zeale in a number, which is a bad zeale, proceeding neither from faith, repentance, nor knowledge;
Job 32. 18, 19. Secondly, This condemns the preposterous zeal in a number, which is a bad zeal, proceeding neither from faith, Repentance, nor knowledge;
We must not seeke our owne profit, but the profit of many, that they may bee saued, 1. Cor. 10. 33. Rebuke them sharpely, that they may be sound in the faith, Tit. 1. 13. We must reprooue with doctrine, 2. Tim. 4. 2. Now, all Scripture is giuen by inspiration from God,
We must not seek our own profit, but the profit of many, that they may be saved, 1. Cor. 10. 33. Rebuke them sharply, that they may be found in the faith, Tit. 1. 13. We must reprove with Doctrine, 2. Tim. 4. 2. Now, all Scripture is given by inspiration from God,
and is profitable for reproofe, correction, &c. 2. Tim. 3. 16. And forasmuch as we are zealous of spirituall gifts (of which I spake before) we must seeke, that we may excell, to the edifying of the Church, 1. Cor. 14. 12. We must speake with vnderstanding, that we may teach others, Vers. 19. Let all things be done to edifying, Vers. 26. if all things, then reproofe.
and is profitable for reproof, correction, etc. 2. Tim. 3. 16. And forasmuch as we Are zealous of spiritual Gifts (of which I spoke before) we must seek, that we may excel, to the edifying of the Church, 1. Cor. 14. 12. We must speak with understanding, that we may teach Others, Vers. 19. Let all things be done to edifying, Vers. 26. if all things, then reproof.
1. Those that reprooue others in that nature, as they bring them to desperation. 2. Parents and Masters, who prouoke vnto wrath, and so to discouragement;
1. Those that reprove Others in that nature, as they bring them to desperation. 2. Parents and Masters, who provoke unto wrath, and so to discouragement;
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as Saul to Ionathan, 1. Sam. 33. 34. Againe, this condemnes all such as are in place of Magistracie, (I say not all) but those that abuse this censure Ecclesiasticall,
as Saul to Ionathan, 1. Sam. 33. 34. Again, this condemns all such as Are in place of Magistracy, (I say not all) but those that abuse this censure Ecclesiastical,
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we must reprooue, Impartially; that is, without partiallity, or respect of persons, either for feare, fauour, affection, or any other sinister respect:
we must reprove, Impartially; that is, without partiality, or respect of Persons, either for Fear, favour, affection, or any other sinister respect:
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whereas wee must doe it faithfully, in the feare of God, and with a perfect heart. 2. Chron. •9. 9. which place ought to bee obserued of Magistrates in place of authority, especially when they sit in the seate of iustice.
whereas we must do it faithfully, in the Fear of God, and with a perfect heart. 2. Chronicles •9. 9. which place ought to be observed of Magistrates in place of Authority, especially when they fit in the seat of Justice.
Those that offend of infirmity, with gentle and affectionate perswasions; not alwayes to vse cutting, and searing, but mollifying ointments, and mundifying waters;
Those that offend of infirmity, with gentle and affectionate persuasions; not always to use cutting, and searing, but mollifying ointments, and mundifying waters;
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and so will not yeeld their neckes to this yoke, let them remember Gods iudgement vpon King Vzziah, who resisting Gods ordinance in the ministery of the Prophet reproouing him, was striken with a leprosie to his death. 2. Chron. 26. And thus much of the threefold Steppe of the Christian mans Walke.
and so will not yield their necks to this yoke, let them Remember God's judgement upon King Uzziah, who resisting God's Ordinance in the Ministry of the Prophet reproving him, was stricken with a leprosy to his death. 2. Chronicles 26. And thus much of the threefold Step of the Christian men Walk.
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