A09432:1215
A godly and learned exposition of Christs Sermon in the Mount
A godly and learned exposition of Christs Sermon in the Mount: preached in Cambridge by that reverend and judicious divine M. William Perkins. Published at the request of his executors by Th. Pierson preacher of Gods word. Whereunto is adjoined a twofold table: one, of special points here handled; the other, of choice places of Scripture here quotedA godly and learned exposition of Christs Sermon in the Mount: preached in Cambridge by that reuerend and iudicious diuine M. William Perkins. Published at the request of his exequutors by Th. Pierson preacher of Gods word. Whereunto is adioyned a twofold table: one, of speciall points here handled; the other, of choise places of Scripture here quoted
Cambridge : Printed by Thomas Brooke and Cantrell Legge, printers to the University of Cambridge, 1608Cambridge : Printed by Thomas Brooke and Cantrell Legge, printers to the Vniuersitie of Cambridge, 1608
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thirdly, Christ naming the very eye, and not the face, or other parts1 of the body, would hereby give us to understand what is the property and scope of rash judgement: namely, to deface the very intention of his heart of whom censure is given. When David sent his servants to Hanun king of Ammon to comfort him after his fathers death; the Princes of Ammon told their lord, that Davids servants were but spies that came to search out his city: thus they judged rashly of Davids fact,2 ⟨p. 423⟩and their intent was to corrupt the honest mind of David: persuading the king that David and his servants had an other intent and end of their coming then they made known to the King. So that the rash censurer seeks to blemish the good mind and conscience of his brother. And hence we may well be warned to take notice of our natural corruption, how that without Gods special grace we do plainly hate our brother; else we would never so suspiciously pry into his ways as to deprave his good meaning. We must therefore content our selves with the speeches and actions of our brother, and take heed how we deal about the eye; that is, with his intent and meaning; that we must leave to God, who only knows the heart: and for his actions & speeches (if it may be) we must always expound them in the better part: if we cannot defend a mans doing, yet we must excuse his meaning: if we cannot excuse his intent, yet we must think the best of his conscience: if we cannot excuse his conscience, yet we must judge it to be but a sin of ignorance: if we cannot so do, yet we must think that it was done in some grievous temptation, and that if we our selves had been in like case, we should have done far worse: we know not when God may give grace to men, or when he leaves them to themselves, and therefore in regard of the mind and conscience, we must comprimit our judgements at all times.
Thirdly, Christ naming the very eye, and not the face, or other parts1 of the bodie, would hereby giue vs to vnderstand what is the propertie and scope of rash iudgement: namely, to deface the very intention of his heart of whome censure is giuen. When Dauid sent his seruants to Hanun king of Ammon to comfort him after his fathers death; the Princes of Ammon told their lord, that Dauids seruants were but spies that came to search out his citie: thus they iudged rashly of Dauids fact,