The sacred doctrine of diuinitie gathered out of the worde of God. Togither with an explication of the Lordes prayer.
About this Item
- Title
- The sacred doctrine of diuinitie gathered out of the worde of God. Togither with an explication of the Lordes prayer.
- Author
- Finch, Henry, Sir, d. 1625.
- Publication
- [Middelburg :: Printed by Richard Schilders],
- 1599 [i.e. 1589]
- Rights/Permissions
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- Subject terms
- Lord's prayer -- Early works to 1800.
- Theology, Doctrinal -- Early works to 1800.
- Link to this Item
-
http://name.umdl.umich.edu/A00742.0001.001
- Cite this Item
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"The sacred doctrine of diuinitie gathered out of the worde of God. Togither with an explication of the Lordes prayer." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A00742.0001.001. University of Michigan Library Digital Collections. Accessed June 10, 2024.
Pages
Notes
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a 1.1
The tenth com∣maundment.
So I interprete it for these reasons fol∣lowing.
1 The playne eui∣dence of the wordes Thou shalt not couet thy neighbours house.
2 By conference of the rest of the commaundments, Honor thy Fa∣ther and thy Mother: Thou shalt not kill: Thou shalt not cemmit adul∣torie: thou shalt not steale: Thou shalt not beare false witnes: which haue (all of them) a cōmon and familiar vnderstanding, such as euerie man at the first hearing doeth conceyue. 3 The particular instances. Thy neighbours house, wyfe, manseruant, maydeseruant, oxe, asse, or anie thing that is his, declare manifestly the good thinges of ones person to be the proper subiect of this cōmandement. For which cause Exod. 20. 17. the wyfe of our neighbour (his most precious possession, prou. 19. 14) commeth not in the first place but is set in ye middest of other pos∣sessions, that the verie marshaling of the wordes it might appeare that this commandement reacheth not to vncleannes. 4 The order of the commandements, going by degrees from the greater to ye lesse, and so cōtinually falling til you come to this summe of Coueting, which is the roote of all the rest, 1. Tim. 6. 10. 5 It differeth in nature from the two last that went before. Whereof one is bent against iniurie and wronge, the other against falsitie and deceipt. And this commeth not so farre as eyther of them both. Lastlie, adde herevnto that whiche I hould as a certaine grounde, that the corruption both of nature & de∣sire is forbidden in euerie one. For the Law of God, and consequenthe euerie commandement thereof, being spirituall, Rom. 7. 14. (accor∣ding to the nature of him that gaue it, Iohn 4 24. Heb 4. 12. 13.) must needes reach to all the faculties and powers of the whole man, yea and to his very nature. So as in euery commandement the roote it selfe and stumpe of that sinne, togither with all the braunches comming from it, are there condemned. Which seeing all men agree, in dueties of the first table, the same reason and proportion earieth it to those of the seconde also. And that may further appeare by our Sauiour Christes interpretation of the seuenth commandement, extending it to all kinde of lust, Mat. 5. 28. So doeth the Apostle Iames the sixt commaunde∣ment, setting it foorth by the three degrees thereof lusting, eagerly af∣fecting, (when the heart is wholy possessed with it) and lastly fighting and warring Iames 4. 2. As for the saying of Paul, Rom. 7. 7. I had not known lust, except the Law had said, Thou shalt not lust, I take it (vn∣der reformation of better iudgment) to be meant not of any one Com∣mandment in particuler, but of the whole puritie (that way) which the Lawe of God thoroughout requireth. And that aswell in the duties to God, as to our brethren. Which the Apostle soundly gathereth to bee commaunded in the Law, because the Law is spirituall. And this hee saith (verse 9) came and was, as it were, a new commaundement vnto him, when he vnderstood the whole Law to be spirituall and to reach to the lust and desire of the heart. which in the darkenes of his phari∣saisme hee had not learned. Because this exposition of the tenth Com∣maundement, doth vary from that which is generally receaued, I haue opened my reasons the more at large. Let the learned Iudge.
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b 1.2
Heb. 13. 5. 1. Tim. 6. 6. 8. Phil. 4. 11, 12.
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c 1.3
Rom. 12. 15.