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AN EXPOSITION vppon the 51. Psalme.
an EXPOSITION upon the 51. Psalm.
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THE booke of Psalmes is most excellent aboue the waight in gold, worthy of all to be knowne and learned by hart.
THE book of Psalms is most excellent above the weight in gold, worthy of all to be known and learned by heart.
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Wherein are written of Christ (in whom are all the treasures of wisedom & knowledge, Col. 2.2.) Luke. 24.44. as Peter to that end quoteth it.
Wherein Are written of christ (in whom Are all the treasures of Wisdom & knowledge, Col. 2.2.) Luke. 24.44. as Peter to that end quoteth it.
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Acts. 1, 20, and also Paule, Act, 13, 33. The authoritie whereof euen Christ himselfe vseth. Luke, 20, 42.
Acts. 1, 20, and also Paul, Act, 13, 33. The Authority whereof even christ himself uses. Luke, 20, 42.
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Whereof what the godly learned of former times haue thought, it were too long to write,
Whereof what the godly learned of former times have Thought, it were too long to write,
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and may be offensiue in regard of the excessiue commendations aboue the rest.
and may be offensive in regard of the excessive commendations above the rest.
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And euen of late, (that noble men may finde some worth heerein) the right illustrious and godly Father of Iohn Casimere, Countie Palatine of Rhene, thought good to haue it translated alone into the Dutch tongue, to carrie with him in his bosome,
And even of late, (that noble men may find Some worth herein) the right illustrious and godly Father of John Casimere, County Palatine of Rhene, Thought good to have it translated alone into the Dutch tongue, to carry with him in his bosom,
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as a sittest companion, and to giue it to euerie of his seruaunts to reade, and learne therein.
as a Sittest Companion, and to give it to every of his Servants to read, and Learn therein.
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Not onely so, but before him, Cosmas the religious Bishop of Constantinople, seeing many thinges to displease him,
Not only so, but before him, Cosmas the religious Bishop of Constantinople, seeing many things to displease him,
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and that without hope of redresse, giuing ouer his rochet of his owne accord, departed the Cittie,
and that without hope of redress, giving over his rochet of his own accord, departed the city,
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and bad his seruant, to carie away nothing of all the great goods gotten in his sea, saue the Psalter of Dauid.
and bade his servant, to carry away nothing of all the great goods got in his sea, save the Psalter of David.
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Hee iudged no vianes for a Christian pilgrim so sufficient as this one booke, beeing,
He judged no vianes for a Christian pilgrim so sufficient as this one book, being,
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as indeede a wise and learned Father calleth it, the cōmon treasure-house of all good instructions.
as indeed a wise and learned Father calls it, the Common treasure-house of all good instructions.
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So as whosoeuer shall not highly make account hereof, displeaseth God, and hurteth himselfe. Now though this booke be like a boxe of Pearles, wherin none can displease:
So as whosoever shall not highly make account hereof, displeaseth God, and hurteth himself. Now though this book be like a box of Pearls, wherein none can displease:
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yet for some purposes, one may be fitter then other:
yet for Some Purposes, one may be fitter then other:
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exercises of conscience in the case of turning first vnto God, or quickening and increasing that, are specially to be followed.
exercises of conscience in the case of turning First unto God, or quickening and increasing that, Are specially to be followed.
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Such is this Psalme, hauing more varietie of necessarie matter then any so smal Scripture that I knowe, beeing as a man may tearme it, a conscience or practicall Catechisme,
Such is this Psalm, having more variety of necessary matter then any so small Scripture that I know, being as a man may term it, a conscience or practical Catechism,
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so suting these times, and especially Gods children in them, as that I would wish them when they meane to stirre the wheeles of all good graces in them, to vse this Psalme,
so suiting these times, and especially God's children in them, as that I would wish them when they mean to stir the wheels of all good graces in them, to use this Psalm,
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as Gregorie Nazianzen did the Lamentations, to make him mourne.
as Gregory Nazianzen did the Lamentations, to make him mourn.
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But it is best to heare the Psalme speake for it selfe, both in the inscription and Treatise.
But it is best to hear the Psalm speak for it self, both in the inscription and Treatise.
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The inscription is, for or to the Maister of the Musicke, a Psalme of Dauid, when the Prophet Nathan came vnto him, after he had gone in to Bathsheba.
The inscription is, for or to the Master of the Music, a Psalm of David, when the Prophet Nathan Come unto him, After he had gone in to Bathsheba.
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And containeth in it fiue especiall things; The partie to whom it was cōmitted; The kinde of Treatise; The Authour; The time; The occasion.
And Containeth in it fiue especial things; The party to whom it was committed; The kind of Treatise; The Author; The time; The occasion.
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The partie to whom it was committed, is in the Hebrew, Lamnatseah, for the meaning whereof the learned doe not accord.
The party to whom it was committed, is in the Hebrew, Lamnatseah, for the meaning whereof the learned do not accord.
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Some expound it, him that excelleth or ouercommeth, to wit, in singing. Others, the Maister of the consort quire or Musicke, in such a kind and course.
some expound it, him that excels or Overcometh, to wit, in singing. Others, the Master of the consort choir or Music, in such a kind and course.
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What it is we may better vnderstand by the 1, Chron, 15, 21. Matthithia, Eliphelet, and others, were set ouer the basse,
What it is we may better understand by the 1, Chronicles, 15, 21. Matthithia, Eliphelet, and Others, were Set over the base,
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& tenor, for that is the Shemimth, that is the eights or diapason, as the Musitians call it.
& tenor, for that is the Shemimth, that is the eights or diapason, as the Musicians call it.
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Where by the way we may perceiue, that the godly learned Interpreters at Geneua, mistooke that Lamnatseah, as it is in the Hebrew,
Where by the Way we may perceive, that the godly learned Interpreters At Geneva, mistook that Lamnatseah, as it is in the Hebrew,
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and haue in theyr translation made it a proper name. Thus it was.
and have in their Translation made it a proper name. Thus it was.
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The Musicians by Dauid and Salomon afterward, were deuided, into companies and courses, as may appeare, 1, Chron, 25, the cheefe of which companie vvas called as heere, hee that excelleth, that is, in that companie and kind of Musicke, somwhat like the Chauntor or Maister of the children in Cathedrall Churches.
The Musicians by David and Solomon afterwards, were divided, into companies and courses, as may appear, 1, Chronicles, 25, the chief of which company was called as Here, he that excels, that is, in that company and kind of Music, somewhat like the Chantor or Master of the children in Cathedral Churches.
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Hence it commeth, that some psalmes are to Ieduthim, to Corah, that is, committed to them.
Hence it comes, that Some psalms Are to Jeduthim, to Corah, that is, committed to them.
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Now they were committed to thē, to appoint the musicke for the singing of them, a shadowe whereof is in the appointing of seruices in Cathedrall Churches.
Now they were committed to them, to appoint the music for the singing of them, a shadow whereof is in the appointing of services in Cathedral Churches.
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Looke 1, Chron, 16, 7. So as that they were committed to them for others,
Looke 1, Chronicles, 16, 7. So as that they were committed to them for Others,
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euen as Christ sendeth to the Angels, Apocal, 2, 3, that is, the Pastors, for the whole people and Church.
even as christ sends to the Angels, Apocalypse, 2, 3, that is, the Pastors, for the Whole people and Church.
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So doe the Prophets prophecie against some Kings, and yet for the people to. All this was done as a part of the solemne worship of God, to continue.
So do the prophets prophecy against Some Kings, and yet for the people to. All this was done as a part of the solemn worship of God, to continue.
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Whereupon we may learne, that the booke of psalmes is scripture inspired by God, conteyning instruction for the people of God.
Whereupon we may Learn, that the book of psalms is scripture inspired by God, containing instruction for the people of God.
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This may further appeare, by the psalme for the Sabbath, which is 92, by the 113, 114, 115, 116, 117, psalmes, which the Iewes call their Haleluiah, and vvere sung at the Passeouer,
This may further appear, by the psalm for the Sabbath, which is 92, by the 113, 114, 115, 116, 117, psalms, which the Iewes call their Hallelujah, and were sung At the Passover,
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and are that hymne or song which is mentioned in the Gospell, and also by other moe.
and Are that hymn or song which is mentioned in the Gospel, and also by other more.
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Insomuch, that sometime in the person of Dauid, Christ & the Church are to be considered of vs.
Insomuch, that sometime in the person of David, christ & the Church Are to be considered of us
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Further, such psalmes were committed to these Masters of the Musick, to require other to sing them,
Further, such psalms were committed to these Masters of the Music, to require other to sing them,
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and the Apostle, Col, 3, 16, requireth that wee should speake vnto our selues, that is, amongst our selues, one to another, in psalms and hymnes,
and the Apostle, Col, 3, 16, requires that we should speak unto our selves, that is, among our selves, one to Another, in psalms and Hymns,
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so as that it may be a great shame to vs, if not staying all ribaldrie songs and vaine sonets, we procure not the psalmes euen of others to be sung.
so as that it may be a great shame to us, if not staying all ribaldry songs and vain sonnets, we procure not the psalms even of Others to be sung.
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Dauid would not els so oft haue made it his exercise, and prouoked other thereto.
David would not Else so oft have made it his exercise, and provoked other thereto.
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And for the better directing our singing, we must doe it with vnderstanding, Psalme 47, 8, that is,
And for the better directing our singing, we must do it with understanding, Psalm 47, 8, that is,
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first, that our selues may vnderstand, otherwise, we were as good to •ol fa• or sound as instruments doe.
First, that our selves may understand, otherwise, we were as good to •ol fa• or found as Instruments do.
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Secondly, if wee be with companie, others must vnderstand vs, 1, Cor, 14, 15:
Secondly, if we be with company, Others must understand us, 1, Cor, 14, 15:
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And so must they vnderstand vs, as that our singing may be with grace, as Col, 3, 16, ministring occasiō of profitable matter & instruction in grace.
And so must they understand us, as that our singing may be with grace, as Col, 3, 16, ministering occasion of profitable matter & instruction in grace.
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Thirdly, it must be done with the hart. Col, 3, 16, with feeling affections and cheerefulnesse.
Thirdly, it must be done with the heart. Col, 3, 16, with feeling affections and cheerfulness.
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Fourthly, it must be to the Lord, that is, the hart lifted vp vnto God, and resting in the sound of Musick, but hauing the minde set vpon the matter.
Fourthly, it must be to the Lord, that is, the heart lifted up unto God, and resting in the found of Music, but having the mind Set upon the matter.
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Hence followeth, that euen in singing, it beeing to be performed to God, it should be with great reuerence.
Hence follows, that even in singing, it being to be performed to God, it should be with great Reverence.
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But heere one may maruaile, that Dauid, such a great man as he was, whose credite ought to be preserued to him selfe,
But Here one may marvel, that David, such a great man as he was, whose credit ought to be preserved to him self,
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and his people, should commit a psalme to others to be sung, wherein his owne faults should be to all posteritie proclaimed and blazoned.
and his people, should commit a psalm to Others to be sung, wherein his own Faults should be to all posterity proclaimed and blazoned.
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No doubt it is, first to teach vs, that euen the particuler examples of the Saints of GOD, haue vse for common instruction,
No doubt it is, First to teach us, that even the particular Examples of the Saints of GOD, have use for Common instruction,
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and now in this kind of Dauids fact, to learne ones owne infirmitie, howe diligent in searching ones owne selfe,
and now in this kind of David fact, to Learn ones own infirmity, how diligent in searching ones own self,
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howe seuere against himselfe for faults, how desirous to rise after falls, euery one should be.
how severe against himself for Faults, how desirous to rise After falls, every one should be.
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Secondly, that in some cases a man may be acknown of his personall faults to others, and openly.
Secondly, that in Some cases a man may be acknown of his personal Faults to Others, and openly.
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1 According as he hath offended publiquely, as Dauid did, or priuately. 2 When we be acknowne of our owne sinnes & Gods mercies, to comfort others,
1 According as he hath offended publicly, as David did, or privately. 2 When we be acknown of our own Sins & God's Mercies, to Comfort Others,
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as Paule dooth of his persecuting.
as Paul doth of his persecuting.
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3 To witnes our sound and thorough turning to God, while we are not loath to be acknowne of our faultes, in the face of the world.
3 To witness our found and thorough turning to God, while we Are not loath to be acknown of our Faults, in the face of the world.
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Thus much of the partie to whom this treasure vvas committed of trust, nowe foloweth the kinde of the enditing, it is saide to be a Psalme.
Thus much of the party to whom this treasure was committed of trust, now Followeth the kind of the enditing, it is said to be a Psalm.
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A Psalme is, when there is Musicke set to a dittie: a song is (many times) musicke or notes without dittie.
A Psalm is, when there is Music Set to a ditty: a song is (many times) music or notes without ditty.
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Dauid was wont and others, to sing to theyr Harpes or Lyraes, as we are wont to play two or three or foure parts,
David was wont and Others, to sing to their Harps or Lyras, as we Are wont to play two or three or foure parts,
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and sing the sift, thus did the Lyricke Poets, Pyndarus, Horatius, make ditties for such musick.
and sing thee sift, thus did the Lyric Poets, Pyndarus, Horatius, make ditties for such music.
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But this is the difference, Dauids Musicians had the gift of prophecying, as 1, Chro: 25, 1, 2, 3, that is, to open the Scriptures,
But this is the difference, David Musicians had the gift of prophesying, as 1, Chro: 25, 1, 2, 3, that is, to open the Scriptures,
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and make godly ditties, for the vse of the seruice of God, and did not onely make noyses in the Temple or Tabernacle. 1, Chron, 25, 5. The instruments and voyce were, when there had been before some sermon of the praysing of God, to stir vp the people thereunto. Looke psalme 57, 8, 9.
and make godly ditties, for the use of the service of God, and did not only make noises in the Temple or Tabernacle. 1, Chronicles, 25, 5. The Instruments and voice were, when there had been before Some sermon of the praising of God, to stir up the people thereunto. Look psalm 57, 8, 9.
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Why then should not wee by all the meanes that God affoordeth, stir vp our dull harts to praise him?
Why then should not we by all the means that God affordeth, stir up our dull hearts to praise him?
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Or shall Dauid haue such priuate exercises of religion, as that he can pen mournfull ditties or Elegies,
Or shall David have such private exercises of Religion, as that he can pen mournful ditties or Elegies,
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and shal not we likewise exercise our selues vnto godlinesse? somtimes searching out our sinnes & bewayling them, gathering together the promises of God in Christ to beleeue in them, laboring to get particuler directions for euery of our practises, enrolling Gods fauours to vs, and returning prayses for them.
and shall not we likewise exercise our selves unto godliness? sometimes searching out our Sins & bewailing them, gathering together the promises of God in christ to believe in them, labouring to get particular directions for every of our practises, enrolling God's favours to us, and returning praises for them.
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The Authour or scribe was Dauid, a King and Prophet, bewayling his owne sins, shewing vs: 1, That kings should confesse theyr sinnes,
The Author or scribe was David, a King and Prophet, bewailing his own Sins, showing us: 1, That Kings should confess their Sins,
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and set themselues a part to take knowledge of them, and mourning ouer them.
and Set themselves a part to take knowledge of them, and mourning over them.
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2 That the breach of the worde of God, is a sinne in kings, as well as any other,
2 That the breach of the word of God, is a sin in Kings, as well as any other,
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so that murther, adultery, though neuer so close, swearing breaking the Sabbaoth, pride, idlenesse, &c, are sinnes in them.
so that murder, adultery, though never so close, swearing breaking the Sabbaoth, pride, idleness, etc., Are Sins in them.
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What King either of Spaine or Fraunce, would haue doone as Dauid did? but yet so ought he.
What King either of Spain or France, would have done as David did? but yet so ought he.
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3 And that if Dauid, who loued musicke so well, did vse it in such an holy and profitable sort, ought not wee to follow such delights,
3 And that if David, who loved music so well, did use it in such an holy and profitable sort, ought not we to follow such delights,
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as we may be the better for? The time was, when the Prophet Nathan had comne vnto him, and not before.
as we may be the better for? The time was, when the Prophet Nathan had comne unto him, and not before.
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That is, that then hee penned this Psalme, not that he did not before acknowledge & bewaile his sin.
That is, that then he penned this Psalm, not that he did not before acknowledge & bewail his since.
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For it is not likely, that a man as Dauid was, according to Gods owne hart, could continue so long (as some thinke Dauid did) in his sinnes, without touch of heart. Looke 2, Sam: 11, 27. Besides;
For it is not likely, that a man as David was, according to God's own heart, could continue so long (as Some think David did) in his Sins, without touch of heart. Look 2, Sam: 11, 27. Beside;
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Dauids heart smit him presently, in smaller matters, as for numbring of the people; wishing for water at the well of Bethlehem;
David heart smit him presently, in smaller matters, as for numbering of the people; wishing for water At the well of Bethlehem;
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cutting off the lap of Saules garment; & therfore it is most probable it did so in this thing.
cutting off the lap of Saul's garment; & Therefore it is most probable it did so in this thing.
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Lastly, vnlesse Dauids hart had had some exercise before, it would hardly haue yeelded so presently to Nathans reprehension:
Lastly, unless David heart had had Some exercise before, it would hardly have yielded so presently to Nathans reprehension:
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it was otherwise with Saul toward Samuel, with Adam and Eue to God. VVell then may some body say;
it was otherwise with Saul towards Samuel, with Adam and Eue to God. Well then may Some body say;
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if Dauid was touched in hart before, was it not sufficient? Aunsw:
if David was touched in heart before, was it not sufficient? Answer:
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No. God would haue the occasion of blasphemie giuen to the enemies by the death of Vriah,
No. God would have the occasion of blasphemy given to the enemies by the death of Uriah,
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and the scandall to the people by the adultery of Bathsheba, taken away; and that Dauid should be a patterne of effectuall conuersion to all posterities.
and the scandal to the people by the adultery of Bathsheba, taken away; and that David should be a pattern of effectual conversion to all Posterities.
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Where marke, that when men openly and notoriouslie sin, God will haue it as openly acknowledged.
Where mark, that when men openly and notoriously since, God will have it as openly acknowledged.
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Was not it thus in Manasses, Peter, Paule, and diuers others?
Was not it thus in Manasses, Peter, Paul, and diverse Others?
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This time is set out by circumlocution, to wit, that it was after that, Nathan came vnto him, that is, some months after his fault with Bathsheba, and vpon Vriah.
This time is Set out by circumlocution, to wit, that it was After that, Nathan Come unto him, that is, Some months After his fault with Bathsheba, and upon Uriah.
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According as likewise it falleth out with the children of God, sundry times when they haue sinned.
According as likewise it falls out with the children of God, sundry times when they have sinned.
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Many yeeres there were before Manasses was touched, & some months before Paule was cōuerted after his persecuting;
Many Years there were before Manasses was touched, & Some months before Paul was converted After his persecuting;
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the brethren of Ioseph long after theyr vnkindnesse to their brother, were grieued with themselues.
the brothers of Ioseph long After their unkindness to their brother, were grieved with themselves.
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So that a man may be some while before he repent, and lie in some sinne before he sufficiently turne vnto God,
So that a man may be Some while before he Repent, and lie in Some sin before he sufficiently turn unto God,
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and be in some way of turning, and yet not fullie please God.
and be in Some Way of turning, and yet not Fully please God.
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Iehu did many good things, likewise the men that spied out the Land, saue Caleb and Ioshua, 〈 ◊ 〉 neither did all as they ought.
Iehu did many good things, likewise the men that spied out the Land, save Caleb and Ioshua, 〈 ◊ 〉 neither did all as they ought.
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Then hath a man true & full sorrow for his sin, when it is to conuersion, and increasing change.
Then hath a man true & full sorrow for his since, when it is to conversion, and increasing change.
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This the Apostle calleth godly, (other is worldly ) sorrow, and alwayes hath with it great care, great Apologie, indignation, feare, desire, zeale, punishment, whereof we may speake more particularly afterward. This the Apostle calls godly, (other is worldly) sorrow, and always hath with it great care, great Apology, Indignation, Fear, desire, zeal, punishment, whereof we may speak more particularly afterwards.
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Nowe Nathan went to Dauid, as sent of God, 2, Sam, 12, 1, not of himselfe,
Now Nathan went to David, as sent of God, 2, Sam, 12, 1, not of himself,
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nor sent for by Dauid, or set on by any Courtiers or aduersaries.
nor sent for by David, or Set on by any Courtiers or Adversaries.
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Sometimes Kings could send for Prophets, Ichoshaphat for Michaiah, Ezechiah to Esaiah, and this our King and Prophet to Nathan: Sometime Kings could send for prophets, Jehoshaphat for Michaiah, Hezekiah to Isaiah, and this our King and Prophet to Nathan:
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now Nathan is faine to come without sending for, & goe by Gods commaundement onely,
now Nathan is feign to come without sending for, & go by God's Commandment only,
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so are all mens mindes readier to finde fauours and comforts, then be acknown and confesse their sinnes, not indifferently liking of the companie and ministerie of Prophets,
so Are all men's minds Readier to find favours and comforts, then be acknown and confess their Sins, not indifferently liking of the company and Ministry of prophets,
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but for their owne turnes and pleasings.
but for their own turns and pleasings.
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Heere may we well thinke, howe Nathan might be discouraged, going to such a personage, in such a time, on such an arrand,
Here may we well think, how Nathan might be discouraged, going to such a personage, in such a time, on such an errand,
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as by and by we shall heare of:
as by and by we shall hear of:
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yet is he not, but goeth about Gods businesse, euen to the displeasing, as he might feare, of Kings and Princes.
yet is he not, but Goes about God's business, even to the displeasing, as he might Fear, of Kings and Princes.
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Why then should anie be so nice, to feare rebukes & taunts of meaner men, which draw no blood?
Why then should any be so Nicaenae, to Fear rebukes & taunts of meaner men, which draw no blood?
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And seeing that Dauid had need to be put in mind, who can iudge any admonition sufficient for himselfe?
And seeing that David had need to be put in mind, who can judge any admonition sufficient for himself?
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This comming of Nathan to Dauid, is to be considered of, by the intent and end to rebuke and conuince Dauid,
This coming of Nathan to David, is to be considered of, by the intent and end to rebuke and convince David,
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as may appeare by Nathans whole course, and the successe thereof.
as may appear by Nathans Whole course, and the success thereof.
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But marke, I beseech you, Nathans iudgement and behauiour, 2, Sam, 12, 2, darklie he goeth about the bush, intending to make Dauid confesse first in the generall,
But mark, I beseech you, Nathans judgement and behaviour, 2, Sam, 12, 2, darkly he Goes about the bush, intending to make David confess First in the general,
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then to conuince him in the particuler, fearing that if hee had gone plainly to worke, the King would not haue heard all,
then to convince him in the particular, fearing that if he had gone plainly to work, the King would not have herd all,
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but cut him off in the midst;
but Cut him off in the midst;
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or if hee first had opened the fault, & not conuinced the iudgement, it might haue cost him the setting on.
or if he First had opened the fault, & not convinced the judgement, it might have cost him the setting on.
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Can we but learne from hence, that indeede dangerous it is for outward estate, to aduertise Princes of their faults? and for all that,
Can we but Learn from hence, that indeed dangerous it is for outward estate, to advertise Princes of their Faults? and for all that,
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yet when God commaundeth, it must be done. Now God commaundeth all duties of ones place.
yet when God commandeth, it must be done. Now God commandeth all duties of ones place.
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Thus did Iohn Baptist, Elias, and others.
Thus did John Baptist, Elias, and Others.
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Neither this onely, but very hard wil it be, to bring great ones to see their faultes, Saule may teach vs this.
Neither this only, but very hard will it be, to bring great ones to see their Faults, Saule may teach us this.
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These thinke not of sinnes, they thinke their places excuse them, and many such fig-leaues haue they.
These think not of Sins, they think their places excuse them, and many such Fig leaves have they.
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Yet for all this, men must endeuour that such may know and amend their faults, who sin not alone, but by example infect others.
Yet for all this, men must endeavour that such may know and amend their Faults, who sin not alone, but by Exampl infect Others.
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But some may say, Why was Nathan sent, rather then some other?
But Some may say, Why was Nathan sent, rather then Some other?
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For his ministerie and place, for gifts, and sidelitie, as a knowne man meete to conuince the King.
For his Ministry and place, for Gifts, and Fidis, as a known man meet to convince the King.
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Where then are these Eliasses, Iohns, Latimers, & such like? Now marke the fruite, Dauid is rebuked and amendeth.
Where then Are these Eliasses, Iohns, Latimers, & such like? Now mark the fruit, David is rebuked and amendeth.
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So doth God blesse his owne ordinances, as to Saule, and Ahab, who somewhat yet by rebukes were restrained.
So does God bless his own ordinances, as to Saule, and Ahab, who somewhat yet by rebukes were restrained.
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Let none therefore make doubts in Gods businesses, but go about them, and leaue the successe to him who giueth it.
Let none Therefore make doubts in God's businesses, but go about them, and leave the success to him who gives it.
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1 Dauid is rebuked & amendeth at a worde.
1 David is rebuked & amendeth At a word.
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Heere is a difference betweene the rebukings to the children of God, and men vneffectually called.
Here is a difference between the rebukings to the children of God, and men uneffectually called.
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Gods children are corrected and rebuked at and by the word: Gods workes are wont to worke more with worldlings.
God's children Are corrected and rebuked At and by the word: God's works Are wont to work more with worldlings.
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2 But put case they hearing the word doe seare, as Herod and Faelix, &c, after they forget:
2 But put case they hearing the word do sear, as Herod and Felix, etc., After they forget:
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Gods children doe hide it vp, and make it of vse and to rebuke, long after that they once haue heard it.
God's children do hide it up, and make it of use and to rebuke, long After that they once have herd it.
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3 Or graunt the worldlings doe thinke vppon it, they are not reformed: the godly are.
3 Or grant the worldlings do think upon it, they Are not reformed: the godly Are.
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The occasion remaineth, which is both of Nathans message, and Dauids enduring this Psalme, to wit, his going in to Bathshela.
The occasion remains, which is both of Nathans message, and David enduring this Psalm, to wit, his going in to Bathshela.
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Where first mark the words, after the matter.
Where First mark the words, After the matter.
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The words are verie graue, honest, and seemely, giuing vs to take knowledge of that which is not so comly to be spoken of.
The words Are very graven, honest, and seemly, giving us to take knowledge of that which is not so comely to be spoken of.
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This phrase is vsuall in the Scriptures, as Knowing. It is a grace of speech in seemely termes, to deliuer vnseemely things:
This phrase is usual in the Scriptures, as Knowing. It is a grace of speech in seemly terms, to deliver unseemly things:
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so Iob, 1, 5, blessing is put for the contrarie, as 1, Kings, 21, 10. This is vsuall in the Scriptures,
so Job, 1, 5, blessing is put for the contrary, as 1, Kings, 21, 10. This is usual in the Scriptures,
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as likewise in other tongues, Eyonyma in Greeke, a good name for a thing of worse worth: Eymenides for the Furies:
as likewise in other tongues, Eyonyma in Greek, a good name for a thing of Worse worth: Eymenides for the Furies:
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the old Latines, for nothing, would say well; for no bodie, good successe, and so other Nations:
the old Latins, for nothing, would say well; for no body, good success, and so other nations:
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the Tuscan Italians, call diseases which they most loath, with more fauourable names, as the Falling sicknesse, Gods disease, and such like.
the Tuscan Italians, call diseases which they most loath, with more favourable names, as the Falling sickness, God's disease, and such like.
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1 How ought men therefore abstaine from euil deedes, when the Spirit of GOD forbeareth euen the ordinary names of common sinnes?
1 How ought men Therefore abstain from evil Deeds, when the Spirit of GOD forbeareth even the ordinary names of Common Sins?
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2 Nay a shame shall it be for vs, not to leaue of all filthie speech,
2 Nay a shame shall it be for us, not to leave of all filthy speech,
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and not so much as to name with liking any sinne. Looke Exod: 23, 13, Hosea, 2, 17, Psalm, 16, 4.
and not so much as to name with liking any sin. Look Exod: 23, 13, Hosea, 2, 17, Psalm, 16, 4.
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3 So that if euen for termes a man should looke to him selfe, the like care is to be had of companie, recreations, attire, diet,
3 So that if even for terms a man should look to him self, the like care is to be had of company, recreations, attire, diet,
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and such things, wherein we may very soone offend.
and such things, wherein we may very soon offend.
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The matter & meaning of the phrase is, that Dauid sinned in Bathsheba, and by occasion thereof vpon Vriah, giuing likewise cause to the enemies to blaspheme. 2. Sam, 12. 1 O then, into what fearefull sinnes may the children of GOD fall? To any saue that which is against the holy Ghost;
The matter & meaning of the phrase is, that David sinned in Bathsheba, and by occasion thereof upon Uriah, giving likewise cause to the enemies to Blaspheme. 2. Sam, 12. 1 O then, into what fearful Sins may the children of GOD fallen? To any save that which is against the holy Ghost;
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so that all the care in the world is too litle, to watch ouer our selues with.
so that all the care in the world is too little, to watch over our selves with.
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2 Againe see, how one sinne tolleth on another, Dauid little thought of murther at the first;
2 Again see, how one sin tolleth on Another, David little Thought of murder At the First;
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but nowe to seeke a cloake for adulterie, he will commit that, yea not care for the glory of God in respect of his owne credit.
but now to seek a cloak for adultery, he will commit that, yea not care for the glory of God in respect of his own credit.
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Doubting in Eue bred disobedience, and the miserie of all mankind.
Doubting in Eue bred disobedience, and the misery of all mankind.
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Wherefore resist sinne in the beginning, it will too soone grow too strong, and draw a long taile after it.
Wherefore resist sin in the beginning, it will too soon grow too strong, and draw a long tail After it.
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3 Besides consider that Dauid had (no doubt) of his priuie Chamber, whom hee vsed verie secretly for Bathsheba,
3 Beside Consider that David had (no doubt) of his privy Chamber, whom he used very secretly for Bathsheba,
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as he dealt with Ioab for Vriah by priuate Letters, neither durst those parties be acknowne.
as he dealt with Ioab for Uriah by private Letters, neither durst those parties be acknown.
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Court sinnes are manie times couert and cunning, and yet for all this, we see they come and breake out.
Court Sins Are many times covert and cunning, and yet for all this, we see they come and break out.
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It is therefore follie, sinning to think to lie hid.
It is Therefore folly, sinning to think to lie hid.
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Thou diddest it secretly (saith Nathan to Dauid, from the Lorde) but I will doe this (that is, punish thee) before all Israell, and this sunne. Thou didst it secretly (Says Nathan to David, from the Lord) but I will do this (that is, Punish thee) before all Israel, and this sun.
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Nay Kings themselues cannot sinne without marking by God, and in his time reuealing. Now the partie with whom this sinne was committed, is not to be neglected.
Nay Kings themselves cannot sin without marking by God, and in his time revealing. Now the party with whom this sin was committed, is not to be neglected.
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Bathsheba, a vvoman not onely of good house and place, whom Dauid the King after married,
Bathsheba, a woman not only of good house and place, whom David the King After married,
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but a deuout woman, obseruing the religious seruices of God in her purification, verie wise and accomplished,
but a devout woman, observing the religious services of God in her purification, very wise and accomplished,
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as may appeare by the 31 of the Prouerbs, which seemeth to haue beene of her making,
as may appear by the 31 of the Proverbs, which seems to have been of her making,
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& yet she is ouer-taken to folly. 1 Let good Ladies then take heede of daliance & courting.
& yet she is overtaken to folly. 1 Let good Ladies then take heed of dalliance & courting.
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Sooner may they be ouercome then they thinke for:
Sooner may they be overcome then they think for:
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such is the poyson of euill companie and speech, able to infect the chastest in the world.
such is the poison of evil company and speech, able to infect the chastest in the world.
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2 And if Dauid and Bathsheba commit follie, may we doubt but that there was a great deale more filthines then, in the Court? So it is, some one sin appearing, may make vs iudge of many close.
2 And if David and Bathsheba commit folly, may we doubt but that there was a great deal more filthiness then, in the Court? So it is, Some one since appearing, may make us judge of many close.
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Reade ouer the whole eight chapter of the prophecie of Ezechiell.
Reade over the Whole eight chapter of the prophecy of Ezekiel.
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Where then many sinnes breake out, know that many more are committed, vvhich should make vs mourne at the filthinesse of such times.
Where then many Sins break out, know that many more Are committed, which should make us mourn At the filthiness of such times.
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Obiect. But one may say, I neuer committed adulterie; I neuer kept whore. &c. Aun. There is no Dauid for all that, that hath not his Bathsheba, no Bathsheba that hath not her Dauid;Object. But one may say, I never committed adultery; I never kept whore. etc. Nias. There is no David for all that, that hath not his Bathsheba, no Bathsheba that hath not her David;
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that is, none is there, but taketh delight in some sin or other. Idolatrie is whoredome, so is couetousnes. Iam, 4.4.
that is, none is there, but Takes delight in Some since or other. Idolatry is whoredom, so is covetousness. Iam, 4.4.
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Wherefore, let euerie one seeke to finde out the strange flesh his soule runneth after as his Bathsheba, which one may doe by applying the whole word of God to his whole selfe, constantly studying and meditating thereupon, making more account of the witnesse of our consciences,
Wherefore, let every one seek to find out the strange Flesh his soul Runneth After as his Bathsheba, which one may do by applying the Whole word of God to his Whole self, constantly studying and meditating thereupon, making more account of the witness of our Consciences,
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then the iudgements of any other. That shall we finde to be our Bathsheba or sweet sinne,
then the Judgments of any other. That shall we find to be our Bathsheba or sweet sin,
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1 Which we will least be acknown of, as in Saule for the Amalekites, Herod for Herodias, and such like.
1 Which we will lest be acknown of, as in Saule for the Amalekites, Herod for Herodias, and such like.
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So doe proude, couetous, & riotous persons, excuse, extenuate, or cloke their sinnes.
So do proud, covetous, & riotous Persons, excuse, extenuate, or cloak their Sins.
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2 Which though we take great heede, we shall easily offend in, as that of the tongue, Psalm, 39, 23, Iam: 3, 8,
2 Which though we take great heed, we shall Easily offend in, as that of the tongue, Psalm, 39, 23, Iam: 3, 8,
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So is it for anger in parties subiect thereto. 3 Which enemies waite to trap vs most in, and can vpbraide vs most with.
So is it for anger in parties Subject thereto. 3 Which enemies wait to trap us most in, and can upbraid us most with.
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They can sooner see it, then wee our selues.
They can sooner see it, then we our selves.
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Nature in euery body sootheth it selfe, & none but thinketh himselfe faire, & his own breath sweet.
Nature in every body sootheth it self, & none but Thinketh himself fair, & his own breath sweet.
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But especially if those whom wee iudge aduersaries are godly and wise, as Elias to Ahab,
But especially if those whom we judge Adversaries Are godly and wise, as Elias to Ahab,
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& Michaiah, Iohn to Herod, there will be no error.
& Michaiah, John to Herod, there will be no error.
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4 Besides, in griefes of conscience, that woundeth soarest, which is from the sweetest and most vsuall sin.
4 Beside, in griefs of conscience, that wounds soarest, which is from the Sweetest and most usual since.
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And after this once found out, let him be humbled to conuersion for it.
And After this once found out, let him be humbled to conversion for it.
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Which neuer will be till acknowledging all sinne in generall, and misliking our owne known sinnes in speciall, wee forsake them all.
Which never will be till acknowledging all sin in general, and misliking our own known Sins in special, we forsake them all.
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Neither let vs thinke that any sinne is small, and may be made light of. 1 What can be little that offendeth the infinite God?
Neither let us think that any sin is small, and may be made Light of. 1 What can be little that offends the infinite God?
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2 That deserueth euerlasting death?
2 That deserves everlasting death?
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3 And if one sinne of Adams, poisoned (as I may say) the whole world, shall we nourish any?
3 And if one sin of Adams, poisoned (as I may say) the Whole world, shall we nourish any?
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4 Indeed, if but all the world could discharge a man but from one sinne, it were somewhat.
4 Indeed, if but all the world could discharge a man but from one sin, it were somewhat.
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5 Or that but one sin not remitted, did not damne: but it is quite otherwise.
5 Or that but one since not remitted, did not damn: but it is quite otherwise.
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Wherefore be perswaded your sinnes are great, else will you neuer sorrow for them, or seeke to be eased of them,
Wherefore be persuaded your Sins Are great, Else will you never sorrow for them, or seek to be eased of them,
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and God then will not forgiue them.
and God then will not forgive them.
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Now followeth the Psalme it selfe, which all is a most excellent and necessarie prayer, continually to be vsed for the matter of it, of all and euery the children of God. Whereof there are two parts.
Now follows the Psalm it self, which all is a most excellent and necessary prayer, continually to be used for the matter of it, of all and every the children of God. Whereof there Are two parts.
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The first the generall proposition braideth his people with the want thereof. Ezech: 16, 4, 9, and Ieremie requireth it, Iere: 4, 14 to be had.
The First the general proposition braideth his people with the want thereof. Ezekiel: 16, 4, 9, and Ieremie requires it, Jeremiah: 4, 14 to be had.
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The speech likewise is borrowed from things soiled, which being washed recouer theyr beautie: so the conscience of man hauing pardon of sinnes, hath againe his former hue.
The speech likewise is borrowed from things soiled, which being washed recover their beauty: so the conscience of man having pardon of Sins, hath again his former hue.
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Heere is mercie on Gods part, washing fault, on our part, iniquities.
Here is mercy on God's part, washing fault, on our part, iniquities.
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Washing, to omit all bodily clensing, may for this place be vnderstood, either of the washing of sanctification,Washing, to omit all bodily cleansing, may for this place be understood, either of the washing of sanctification,
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as is Esay, 1, 16, Prou, 30, 12, or of the washing of iustification and forgiuenesse of sinnes,
as is Isaiah, 1, 16, Prou, 30, 12, or of the washing of justification and forgiveness of Sins,
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as Christ speaketh, Iohn 13, 8, 10, which I take indeede to be the Prophets meaning,
as christ speaks, John 13, 8, 10, which I take indeed to be the prophets meaning,
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because that it is the first washing necessarie: & that the other is mentioned afterward.
Because that it is the First washing necessary: & that the other is mentioned afterwards.
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And heere by the way it will not be amisse to open Christes meaning in that place.
And Here by the Way it will not be amiss to open Christ's meaning in that place.
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First therefore he sheweth, that this washing is meerelie necessary to saluation;
First Therefore he shows, that this washing is merely necessary to salvation;
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when as the blood of Christ counted by God, and applied by the hand of faith, clenseth the conscience.
when as the blood of christ counted by God, and applied by the hand of faith, Cleanseth the conscience.
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Secondly, Christ would haue Peter thus to be washed all ouer, head, hands & feete: and not onely him, but as him, so all and euery other.
Secondly, christ would have Peter thus to be washed all over, head, hands & feet: and not only him, but as him, so all and every other.
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Thirdly, that as in the bathes they scoured downe the filth from theyr bodies to the feete,
Thirdly, that as in the baths they scoured down the filth from their bodies to the feet,
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and then washed also and clensed them, so wee had neede, that not onely grosse sinnes,
and then washed also and cleansed them, so we had need, that not only gross Sins,
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but remnants thereof, should more and more be purged away.
but remnants thereof, should more and more be purged away.
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So as that wee may learne from hence: 1 Not to thinke of our sinnes as small things, which the longer they cleaue vnto vs, we hauing meanes against them and yet doe not leaue them, will cost vs more adoe ere wee can fully shake them off.
So as that we may Learn from hence: 1 Not to think of our Sins as small things, which the longer they cleave unto us, we having means against them and yet do not leave them, will cost us more ado ere we can Fully shake them off.
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Which as all the people of this our Land, so we of these places hereabouts had neede thinke of.
Which as all the people of this our Land, so we of these places hereabout had need think of.
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2 That as in washing, much rubbing & wringing is requisite, so we must know, that before we can shake off the filth of sin, many rubbings & wringings by afflictions must passe ouer our heads,
2 That as in washing, much rubbing & wringing is requisite, so we must know, that before we can shake off the filth of since, many rubbings & wringings by afflictions must pass over our Heads,
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& that we should vse our afflictions as sope and lie, to scoure out the staines of sin thoroughly.
& that we should use our afflictions as soap and lie, to scour out the stains of since thoroughly.
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Besides, in that the Prophet thus wisheth to be washed • 1 He sheweth that we are not slightly blemished with sin,
Beside, in that the Prophet thus wishes to be washed • 1 He shows that we Are not slightly blemished with since,
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but that we are quite stained, and as it were branded therewith. Looke Esay 1, 18. Iere: 13, 2, 3.
but that we Are quite stained, and as it were branded therewith. Look Isaiah 1, 18. Jeremiah: 13, 2, 3.
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2 And not onely so, but if hee might be thoroughly clensed from sinne, hee careth not what befell him, let him be rubbed, wringed, beaten,
2 And not only so, but if he might be thoroughly cleansed from sin, he Careth not what befell him, let him be rubbed, wringed, beaten,
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so sinne may be driuen out, it is his desire.
so sin may be driven out, it is his desire.
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3 Withall he sheweth, that he desireth not only to haue sin (as it were) shauen,
3 Withal he shows, that he Desires not only to have since (as it were) shaven,
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but plucked vp by the rootes, and the spots taken away. 4 He feareth least somewhat remaine vnforgiuen, and filth vnwashed out: heere is feare commendable. Philip: 2, 12. 5 And beeing once washed, will neuer foule himselfe.
but plucked up by the roots, and the spots taken away. 4 He fears least somewhat remain unforgiven, and filth unwashed out: Here is Fear commendable. Philip: 2, 12. 5 And being once washed, will never foul himself.
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From my sinnes. Sinnes, that is, iniquitie, any thing swaruing from the rule of the word of God.From my Sins. Sins, that is, iniquity, any thing swerving from the Rule of the word of God.
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So as that the godly: 1 Alwaies examine themselues, and endeuour to fit themselues to the word of God.
So as that the godly: 1 Always examine themselves, and endeavour to fit themselves to the word of God.
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2 Finde many kind of faultes to accuse themselues of, as may heere appeare by the sundry names of sinnes,
2 Find many kind of Faults to accuse themselves of, as may Here appear by the sundry names of Sins,
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as also Psalme 32, 1, 2, and the number vsed. The fourth speech followeth, Clense mee from my sin:
as also Psalm 32, 1, 2, and the number used. The fourth speech follows, Cleanse me from my since:
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in matter and meaning all one with the former. VVherein is likewise set downe the acknowledging of fault, & crauing of pardon.
in matter and meaning all one with the former. Wherein is likewise Set down the acknowledging of fault, & craving of pardon.
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Acknowledging of fault, as in the wordes my sinne. The word in Hebrewe, is (Kata) which signifieth a missing of a marke one shoulde aime at.
Acknowledging of fault, as in the words my sin. The word in Hebrew, is (Kata) which signifies a missing of a mark one should aim At.
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It is so properly vsed, Iudges the 20, 16. This marke is the word of God, Psalm 119.15. They that put it in meeter thought of this.
It is so properly used, Judges the 20, 16. This mark is the word of God, Psalm 119.15. They that put it in meeter Thought of this.
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Now as he that hitteth not the marke, though he come neuer so neere, faileth of his aime:
Now as he that hitteth not the mark, though he come never so near, Faileth of his aim:
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so booteth it not to come neer, if we touch not the word of God.
so boots it not to come near, if we touch not the word of God.
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Learne then: 1 That the worde of God, must alwaies be in our eye, well knowne and vnderstood.
Learn then: 1 That the word of God, must always be in our eye, well known and understood.
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2 That all our deuises, delights, speeches, and practises, must be directed heereto. 3 And that the least swaruing from thence, much more wandring, rouing, is a sin.
2 That all our devises, delights, Speeches, and practises, must be directed hereto. 3 And that the least swerving from thence, much more wandering, roving, is a since.
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So as that none can be too precise.
So as that none can be too precise.
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Crauing pardon followeth, which hath in it, first a close confession of a more particuler fault, namely, vncleanenesse:
Craving pardon follows, which hath in it, First a close Confessi of a more particular fault, namely, uncleanness:
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for in that the Prophet desireth to be clensed, he acknowledgeth specially that hee is vncleane: then a crauing of cleanenesse.
for in that the Prophet Desires to be cleansed, he acknowledgeth specially that he is unclean: then a craving of cleanenesse.
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He seemeth in this manner of speech to haue respect to the ceremonies of the Law, where sundrie creatures liuing and without life, were counted vncleane, not so much in themselues,
He seems in this manner of speech to have respect to the ceremonies of the Law, where sundry creatures living and without life, were counted unclean, not so much in themselves,
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as in regard of vse to others.
as in regard of use to Others.
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A sinner then is vncleane, that is, such as cannot well be vsed to any good seruice, while he continueth so.
A sinner then is unclean, that is, such as cannot well be used to any good service, while he Continueth so.
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First in regard that he displeaseth God, whose commandement he hath broken. Secondly, euen by the witnesse of his owne conscience, as the Lepers, Leuit: 13, 45, so as that himselfe can do nothing with quiet conscience.
First in regard that he displeaseth God, whose Commandment he hath broken. Secondly, even by the witness of his own conscience, as the Lepers, Levit: 13, 45, so as that himself can do nothing with quiet conscience.
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For as the Lepers, and other vncleane persons, were not to meddle with any thing, except they would pollute and defile it: so is it with sinners.
For as the Lepers, and other unclean Persons, were not to meddle with any thing, except they would pollute and defile it: so is it with Sinners.
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Thirdly, by occasion of scandall giuen, and so likewise making of others vncleane. As likewise fourthly all the godly, and some wicked can iudge.
Thirdly, by occasion of scandal given, and so likewise making of Others unclean. As likewise fourthly all the godly, and Some wicked can judge.
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Note then that euery sinner, that is, whosoeuer willingly resteth in sin, is vncleane, euen his very conscience,
Note then that every sinner, that is, whosoever willingly rests in since, is unclean, even his very conscience,
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as Tit: 1, 15, so as that likewise all things to them becom vncleane:
as Tit: 1, 15, so as that likewise all things to them become unclean:
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neyther can they goe about any thing with good conscience, while they abide in their sinnes.
neither can they go about any thing with good conscience, while they abide in their Sins.
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1 Shall not we then contemne vile persons, Psalm, 15, 4, fearing to be sowred by their leauen? or shall wee haue fellowship with the vnfruitfull workers of darknesse?
1 Shall not we then contemn vile Persons, Psalm, 15, 4, fearing to be soured by their leaven? or shall we have fellowship with the unfruitful workers of darkness?
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2 Or not our selues forbeare all sinne? Seeing euery one dooth make vncleane, and anger defileth our seruice to God. Math. 5, 24.
2 Or not our selves forbear all sin? Seeing every one doth make unclean, and anger Defileth our service to God. Math. 5, 24.
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3 Let not any sinner looke to the shewe hee hath in the world, but to his cleanenesse before God,
3 Let not any sinner look to the show he hath in the world, but to his cleanenesse before God,
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euen for his scandals toward men.
even for his scandals towards men.
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Thus much of the confession of vncleanenesse, nowe followeth the desire to be clensed, which God commaundeth as necessarie.
Thus much of the Confessi of uncleanness, now follows the desire to be cleansed, which God commandeth as necessary.
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Esay, 52, 11, and Iere: 13, 27, is likewise promised in Ezechiel, 36, 21, hoped for by the Prophet.
Isaiah, 52, 11, and Jeremiah: 13, 27, is likewise promised in Ezechiel, 36, 21, hoped for by the Prophet.
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Psalme 19, 13. So as that we should not beare euen the least spotte, no not in others, Iude 23, much more not in our selues, beeing all to be presented without spot,
Psalm 19, 13. So as that we should not bear even the least spot, no not in Others, Iude 23, much more not in our selves, being all to be presented without spot,
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and in the white shining robes of Christ.
and in the white shining robes of christ.
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Now then, who seeth not himselfe, to haue as much need as Dauid, or any? Wee euery of vs drinking in sinne, &c. vvherefore we ought as earnestly to desire it, as euer he did.
Now then, who sees not himself, to have as much need as David, or any? we every of us drinking in sin, etc. Wherefore we ought as earnestly to desire it, as ever he did.
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But first we must know what it is, namely, the purging of ones conscience from dead works, to serue the liuing God. Hebr. 9, 14. In which purging of conscience, is witnesse of the pardon of fault and counting righteous, with abilitie & cheerfulnesse in all things to serue GOD:
But First we must know what it is, namely, the purging of ones conscience from dead works, to serve the living God. Hebrew 9, 14. In which purging of conscience, is witness of the pardon of fault and counting righteous, with ability & cheerfulness in all things to serve GOD:
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without both vvhich the conscience is vncleane.
without both which the conscience is unclean.
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Secondly, the sprinkling of Christes blood, Hebr, 9, 14, that is, the imputations on Gods part of Christes sufferings,
Secondly, the sprinkling of Christ's blood, Hebrew, 9, 14, that is, the imputations on God's part of Christ's sufferings,
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and on our parts, the applying of them specially vnto vs, as Ephe: 5, 25, 26. worketh this.
and on our parts, the applying of them specially unto us, as Ephes: 5, 25, 26. works this.
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Thirdly, one is said to be cleane: 1 For the word, Iohn 15, 3. 2 By faith.
Thirdly, one is said to be clean: 1 For the word, John 15, 3. 2 By faith.
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Acts 15, 9. 3 By the Spirit renewing. 1, Cor: 6, 11. So as that if wee want any, wee vvant our cleanenesse.
Acts 15, 9. 3 By the Spirit renewing. 1, Cor: 6, 11. So as that if we want any, we want our cleanenesse.
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Thus much of the thing generally praied for, nowe followeth the partie to be considered, who is praied vnto, and that is, GOD.
Thus much of the thing generally prayed for, now follows the party to be considered, who is prayed unto, and that is, GOD.
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O God, that is, Father, Sonne, and holy Ghost. Father, from whom; Sonne, for whom; holy Ghost, by whom all good things doe come.Oh God, that is, Father, Son, and holy Ghost. Father, from whom; Son, for whom; holy Ghost, by whom all good things do come.
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Who onely can and will shew fauour, & forgiue sinnes;
Who only can and will show favour, & forgive Sins;
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otherwise then the Papists teach that and yet notwithstanding for the present, God euerie time granteth it not.
otherwise then the Papists teach that and yet notwithstanding for the present, God every time grants it not.
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They must tast of gall and wormewood. This is hard, but necessarie and profitable.
They must taste of Gall and wormwood. This is hard, but necessary and profitable.
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3 They feeling the sweetnesse of fauour, desire it may be (as it is indeede) certaine.
3 They feeling the sweetness of favour, desire it may be (as it is indeed) certain.
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Fearing least againe they should leese it, which in no case they shall, 1 If they cleaue to God,
Fearing lest again they should lose it, which in no case they shall, 1 If they cleave to God,
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as hee requireth in his word: 2 If euer they had fauour: 3 And desire continually to keepe it.
as he requires in his word: 2 If ever they had favour: 3 And desire continually to keep it.
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Thus much of the second, the third is, According to the multitude of thy compassions. Wherein is the Thing. Quantitie.
Thus much of the second, the third is, According to the multitude of thy compassions. Wherein is the Thing. Quantity.
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The thing is compassions, motherly pittifulnesses, for the word is taken from Mothers or dams toward their young ones, which can hardly be told, but by mothers thēselues.
The thing is compassions, motherly pittifulnesses, for the word is taken from Mother's or dams towards their young ones, which can hardly be told, but by mother's themselves.
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Now these are sundrie and verie sweet. It is verie hard to reckon vp the diuers kindnesses of mothers to wayward children,
Now these Are sundry and very sweet. It is very hard to reckon up the diverse Kindnesses of mother's to wayward children,
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but much more of GOD toward sinners.
but much more of GOD towards Sinners.
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1 One is that some time or other, he will make them see and feele their sinne and miserie.
1 One is that Some time or other, he will make them see and feel their sin and misery.
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2 When they be throughly humbled, hee will not fullie nor finally forsake them.
2 When they be thoroughly humbled, he will not Fully nor finally forsake them.
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3 He will watch ouer thē so, as then, ere euer they think of it, he will draw them to conuersion: as in Paule, Agustine, Luther.
3 He will watch over them so, as then, ere ever they think of it, he will draw them to conversion: as in Paul, Augustine, Luther.
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So as that euen their sinnes shal turne to their good.
So as that even their Sins shall turn to their good.
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4 He neuer casteth them away for their sundry slips, and receiueth them whensoeuer they returne.
4 He never Cast them away for their sundry slips, and receiveth them whensoever they return.
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Now these are very, 1 Tender, euen as of a mother. 2 They are seasonable. 3 Not alwaies to the will, but to the profit and good of the partie.
Now these Are very, 1 Tender, even as of a mother. 2 They Are seasonable. 3 Not always to the will, but to the profit and good of the party.
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The quantitie followeth, the word vsed is Rab, & signifieth Great. Much.
The quantity follows, the word used is Rab, & signifies Great. Much.
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These mercies are great. 1 Because they are frō a great God, to such as we are, deseruing the contrarie.
These Mercies Are great. 1 Because they Are from a great God, to such as we Are, deserving the contrary.
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2 They last for euer. 3 They are in matters of verie great worth:
2 They last for ever. 3 They Are in matters of very great worth:
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to wit, saluation, as knowledge, faith, iustification, peace, ioy, patience, worth all the world. 4 They are to take away sin, which is great. Besides, they are manie: first for number as before.
to wit, salvation, as knowledge, faith, justification, peace, joy, patience, worth all the world. 4 They Are to take away since, which is great. Beside, they Are many: First for number as before.
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Secondly, For that they are renued.
Secondly, For that they Are renewed.
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1 See then, how hainous some one sin or other is, that to the pardon thereof, wee haue neede of great and much mercie.
1 See then, how heinous Some one since or other is, that to the pardon thereof, we have need of great and much mercy.
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2 That hauing tasted the mercies of GOD, they who feele them, are neuer satisfied with them.
2 That having tasted the Mercies of GOD, they who feel them, Are never satisfied with them.
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3 And that whosoeuer once craueth mercie, must alwaies seeke to haue it renued as his sinnes renue,
3 And that whosoever once craveth mercy, must always seek to have it renewed as his Sins renew,
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or els it is not sufficient. The fourth and last is much. Wash me much.
or Else it is not sufficient. The fourth and last is much. Wash me much.
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So as that a man of himselfe, though he take Snow-water, and much Nitre, shall not of himselfe be cleane.
So as that a man of himself, though he take Snow-water, and much Nitre, shall not of himself be clean.
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Christ therefore is like a purging fire, and like Fullers sope, Mala. 3, 2. & Peter would haue his head & hands, beside his feete, washed.
christ Therefore is like a purging fire, and like Fullers soap, Mala. 3, 2. & Peter would have his head & hands, beside his feet, washed.
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Ioh. 13, 9. Whereof before, in the word wash. Hetherto hath beene the cheefe summe of the vvhole Psalme.
John 13, 9. Whereof before, in the word wash. Hitherto hath been the chief sum of the Whole Psalm.
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Now followeth the more speciall setting down of things necessarie, either for the Prophet himselfe, and those from the beginning of the 3. verse, to the end of the 19, or for the Church in generall, in the two last.
Now follows the more special setting down of things necessary, either for the Prophet himself, and those from the beginning of the 3. verse, to the end of the 19, or for the Church in general, in the two last.
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For the Prophet himselfe in particuler, and those three. 1 Confession of sins. 2 Desires or requests. 3 Thanksgiuing.
For the Prophet himself in particular, and those three. 1 Confessi of Sins. 2 Desires or requests. 3 Thanksgiving.
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Confession of sinnes, from the beginning of the 3 verse to the end of the 6. This confession of sin is of Actuall, in the part of the 3 and 4 verses.
Confessi of Sins, from the beginning of the 3 verse to the end of the 6. This Confessi of since is of Actual, in the part of the 3 and 4 Verses.
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Originall, in the 5 & 6. In the confession, or acknowledging, there is, First the act of confession.
Original, in the 5 & 6. In the Confessi, or acknowledging, there is, First the act of Confessi.
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Secondly, the parties. 1 Confessing. 2 To whom the confession is made.
Secondly, the parties. 1 Confessing. 2 To whom the Confessi is made.
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The act setteth downe the thing done, namelie, confession, the manner and the helping cause, to wit, the beeing of his sinne before him.
The act sets down the thing done, namely, Confessi, the manner and the helping cause, to wit, the being of his sin before him.
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Now this act or practise is brought in as a reason, to encourage the Prophet to perswade himselfe, that this his prayer is heard,
Now this act or practice is brought in as a reason, to encourage the Prophet to persuade himself, that this his prayer is herd,
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because he doth not hide but acknowledge his faults, according to that, 1, Iohn, 1, 9.
Because he does not hide but acknowledge his Faults, according to that, 1, John, 1, 9.
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And is brought in, as though the Prophet desired to preuent a doubt, which thus might be made. Quest.
And is brought in, as though the Prophet desired to prevent a doubt, which thus might be made. Quest.
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Why doe you so earnestly pray for fauour and forgiuenesse? Aun.
Why do you so earnestly pray for favour and forgiveness? Nias.
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I knowe my sinnes better then any other dooth, how many and grieuous they are, I confesse them, this maketh me so earnest.
I know my Sins better then any other doth, how many and grievous they Are, I confess them, this makes me so earnest.
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Teaching vs heereby, 1 The griefe and trouble of a broken spirit, Prou: 18, 14. 2 And that the greater the feeling of sinne is, the more earnest will the desire of mercie be.
Teaching us hereby, 1 The grief and trouble of a broken Spirit, Prou: 18, 14. 2 And that the greater the feeling of sin is, the more earnest will the desire of mercy be.
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But marke that the Prophet confesseth, and that first, before he make any speciall sure.
But mark that the Prophet Confesses, and that First, before he make any special sure.
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Confession of sinne is alwaies necessarie, by Gods commaundement, it declareth that the partie is truly touched,
Confessi of sin is always necessary, by God's Commandment, it Declareth that the party is truly touched,
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as where there is smothering, one may doubt of feeling of sin. It laieth open the sore, that the plaister may be applied.
as where there is smothering, one may doubt of feeling of since. It Layeth open the soar, that the plaster may be applied.
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The wicked alwaies conceale their faultes: the godlie are accusers of themselues, neither can they finde peace without it.
The wicked always conceal their Faults: the godly Are accusers of themselves, neither can they find peace without it.
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The manner of this confession followeth, set downe in the English word Know: not fully, for the most wicked & vnrepentant knowe their sinnes, and are neuer the better.
The manner of this Confessi follows, Set down in the English word Know: not Fully, for the most wicked & unrepentant know their Sins, and Are never the better.
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Better were it therfore translated, I make known to others, or acknowledge my sinnes.
Better were it Therefore translated, I make known to Others, or acknowledge my Sins.
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VVell doe the Grammarians note, that in the Hebrew tongue, verbes of sence (as knowing is) doe signifie action also.
Well do the Grammarians note, that in the Hebrew tongue, verbs of sense (as knowing is) do signify actium also.
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Psalme, 1. God knoweth the way of the righteous, that is, approueth, or sheweth that hee knoweth.
Psalm, 1. God Knoweth the Way of the righteous, that is, approveth, or shows that he Knoweth.
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So Luke 13, 25. I knowe you not, that is, I acknowledge not you, and so is it heere. I acknowledge. &c.
So Lycia 13, 25. I know you not, that is, I acknowledge not you, and so is it Here. I acknowledge. etc.
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Now this indeed is the property of the children of God, to make knowne their sinnes, Dan: 9, Paule, Manasses, &c. In this acknowledging there is:
Now this indeed is the property of the children of God, to make known their Sins, Dan: 9, Paul, Manasses, etc. In this acknowledging there is:
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1 Knowledge, 1 That is, perceiuing by the worde of God, that the thing founde fault with is a sin, all doe not presently yeelde heereto,
1 Knowledge, 1 That is, perceiving by the word of God, that the thing found fault with is a since, all do not presently yield hereto,
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as Saule. 2 That this sinne doth deserue euerlasting damnation.
as Saule. 2 That this sin does deserve everlasting damnation.
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2 Application of the knowledge of the grieuousnesse of sinnes to our owne selues, wherein especially consisteth acknowledging.
2 Application of the knowledge of the grievousness of Sins to our own selves, wherein especially Consisteth acknowledging.
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This is harder then the former. Better may one in generall know sin, then that himselfe in particuler hath committed it, and yet this is necessarie.
This is harder then the former. Better may one in general know since, then that himself in particular hath committed it, and yet this is necessary.
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For this end are priuate messages to Dauid, Ahab, Herod, &c. Nowe this application, or acknowledging, must haue sundrie properties.
For this end Are private messages to David, Ahab, Herod, etc. Now this application, or acknowledging, must have sundry properties.
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1 It must proceede from the hatred of sin. Take heede of confessing sinnes in iesting or boasting:
1 It must proceed from the hatred of since. Take heed of confessing Sins in jesting or boasting:
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it is as in a vomit casting out things enemies to the stomacke. 2 With faith in the promises of mercie in Christ, otherwise despaire will assault.
it is as in a vomit casting out things enemies to the stomach. 2 With faith in the promises of mercy in christ, otherwise despair will assault.
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3 From a setled iudgement, no light opinion, that our selues are sinners.
3 From a settled judgement, no Light opinion, that our selves Are Sinners.
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4 According to the thinges wee are rebuked of by the Worde, as it was with Dauid toward Nathan, not taking exception against his charge.
4 According to the things we Are rebuked of by the Word, as it was with David towards Nathan, not taking exception against his charge.
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5 Franke, not by compulsion, but of our owne accord. 6 Without excuse, or lessening our fault, nay rather with exaggerating. 7 VVithout delay, presently.
5 Franco, not by compulsion, but of our own accord. 6 Without excuse, or lessening our fault, nay rather with exaggerating. 7 Without Delay, presently.
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8 VVithout opinion of desert for acknowledging sake. Thus much of the manner:
8 Without opinion of desert for acknowledging sake. Thus much of the manner:
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nowe followeth the helping cause, which is the beeing of his sin euer before him, this made him the rather to confesse,
now follows the helping cause, which is the being of his since ever before him, this made him the rather to confess,
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because his sinne was alwaies before the eyes of his minde & conscience, neyther could he find ease, till by confession he had set them aside.
Because his sin was always before the eyes of his mind & conscience, neither could he find ease, till by Confessi he had Set them aside.
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Of this cause we may see, the Kinde. Propertie. of it Beeing before, or in his eyes. Euer.
Of this cause we may see, the Kind. Property. of it Being before, or in his eyes. Ever.
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Sin is before one, 1 When one who hath sinned, calleth his owne sinne to minde,
since is before one, 1 When one who hath sinned, calls his own sin to mind,
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and of purpose searcheth his hart to that end, to humble himselfe. 2 When the conscience keepeth recorde against a mans will,
and of purpose Searches his heart to that end, to humble himself. 2 When the conscience Keepeth record against a men will,
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and so checketh him. 3 VVhen God in mercie (the partie not thinking of it) vseth some meanes,
and so checketh him. 3 When God in mercy (the party not thinking of it) uses Some means,
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as Nathan to Dauid, Elias to Ahab, to make them for euer after to thinke therof.
as Nathan to David, Elias to Ahab, to make them for ever After to think thereof.
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All which I take it are meant heere.
All which I take it Are meant Here.
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This euer, is with limitation from the committing of sin, and taking true knowledge thereof in his owne hart, by meanes sent of God.
This ever, is with limitation from the committing of since, and taking true knowledge thereof in his own heart, by means sent of God.
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So as that no maruaile, if sometimes Gods children haue not their sinnes in their eyes.
So as that no marvel, if sometime God's children have not their Sins in their eyes.
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They must pray to haue their eyes opened.
They must pray to have their eyes opened.
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Let vs besides consider, 1 Howe necessarie this mercie of God is, to pricke our harts to true conuersion, else shall wee not see our sinnes.
Let us beside Consider, 1 How necessary this mercy of God is, to prick our hearts to true conversion, Else shall we not see our Sins.
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2 The force of sinne once knowne, it will neuer leaue checking the conscience, till it be throughly taken away.
2 The force of sin once known, it will never leave checking the conscience, till it be thoroughly taken away.
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3 And that if we will be like the children of God, vvee must often call our sinnes to minde,
3 And that if we will be like the children of God, we must often call our Sins to mind,
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and exercise our selues thereabout, not seeke to forget them, or driue them out of our mind.
and exercise our selves thereabouts, not seek to forget them, or driven them out of our mind.
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Hetherto is the manner, the persons follow, first confessing.
Hitherto is the manner, the Persons follow, First confessing.
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I Dauid, a King, who had done this matter secretlie that few knew of it, whom no mans lawe could make mee to doe as I doe,
I David, a King, who had done this matter secretly that few knew of it, whom no men law could make me to do as I do,
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and might seeme to shame my selfe in that I doe, I, for all that, doe confesse my sinnes.
and might seem to shame my self in that I do, I, for all that, do confess my Sins.
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It is cleere then, 1 That Kings, and the greatest in the world, ought to confesse their sins. 2 Though they might without being detected conceale it. 3 And that the quiet of their conscience, should more be regarded,
It is clear then, 1 That Kings, and the greatest in the world, ought to confess their Sins. 2 Though they might without being detected conceal it. 3 And that the quiet of their conscience, should more be regarded,
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then all their honour and reputation, especially in comparison with the glorie of GOD.
then all their honour and reputation, especially in comparison with the glory of GOD.
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The second, to whom confession is made, & that verse 4. Now this person is God, not a Priest, to whom though, in some cases we may confesse:
The second, to whom Confessi is made, & that verse 4. Now this person is God, not a Priest, to whom though, in Some cases we may confess:
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1 If we haue scandalized or wronged him. 2 If we endeuour to cōfort him, by reckning our faults ▪ and Gods mercies.
1 If we have scandalized or wronged him. 2 If we endeavour to Comfort him, by reckoning our Faults ▪ and God's Mercies.
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3 Or if we desire comfort from him. 4 Or desire him to pray for vs. Not, 1 vvith conceit, that hee hath power to forgiue our sinnes.
3 Or if we desire Comfort from him. 4 Or desire him to pray for us Not, 1 with conceit, that he hath power to forgive our Sins.
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2 Or with iudging that we ought to be acknown of euerie particuler. 3 Neither with opinion that heereby wee deserue anic thing.
2 Or with judging that we ought to be acknown of every particular. 3 Neither with opinion that hereby we deserve anic thing.
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4 Or are willing to haue penance enioyed to make satisfaction.
4 Or Are willing to have penance enjoyed to make satisfaction.
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To God confession is to be made, 1 For the comaundement sake, 2 Because all sinnes are most against him, 3 He taketh knowledge of all sinnes, 4 Hee is able to forgiue them, 5 He promiseth so to doe. 6 And he hath so done to Dauid. 2, Sam, 12, 13, and others.
To God Confessi is to be made, 1 For the Commandment sake, 2 Because all Sins Are most against him, 3 He Takes knowledge of all Sins, 4 He is able to forgive them, 5 He promises so to do. 6 And he hath so done to David. 2, Sam, 12, 13, and Others.
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The partie is God, who is set out heere, partly by Repetition. Singularitie.
The party is God, who is Set out Here, partly by Repetition. Singularity.
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Repetition in these words, Against thee, thee onely, which manner of speech bewrayeth an earnest affection of the hart,
Repetition in these words, Against thee, thee only, which manner of speech bewrayeth an earnest affection of the heart,
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as not beeing able to containe it selfe, great indignation against himselfe, so as that he seeth hee hath broken the Law of God, procured his displeasure,
as not being able to contain it self, great Indignation against himself, so as that he sees he hath broken the Law of God, procured his displeasure,
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and yet perswasion of fauour, otherwise he durst not thus be acknowne.
and yet persuasion of favour, otherwise he durst not thus be acknown.
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So as that all confession should be earnest, and in faith, besides the properties we had before.
So as that all Confessi should be earnest, and in faith, beside the properties we had before.
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The singularitie of this partie followeth, in that it is said, Against thee, thee onely, which all doe not expounde alike.
The singularity of this party follows, in that it is said, Against thee, thee only, which all do not expound alike.
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Some against thee, who onely knowest what I haue done.
some against thee, who only Knowest what I have done.
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Who sinne is verie headlong, suddenly frō thoughts it wil come to outward act: 3 That none,
Who sin is very headlong, suddenly from thoughts it will come to outward act: 3 That none,
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but should withstand euen inward corruptions, Atheisme, prophanenesse, vnbeleefe, hypocrisie, &c. Now followeth the forme, In thine eyes, O God.
but should withstand even inward corruptions, Atheism, profaneness, unbelief, hypocrisy, etc. Now follows the Form, In thine eyes, Oh God.
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God properly hath no eyes, but parts of the body are sayd in the scripture to be in God, for their workes sake.
God properly hath no eyes, but parts of the body Are said in the scripture to be in God, for their works sake.
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As because the eye is an instrument of knowledge, therefore it is put for knowledge:
As Because the eye is an Instrument of knowledge, Therefore it is put for knowledge:
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so as that the Prophets meaning is, that God iudgeth this to be sinne in whose eyes it is:
so as that the prophets meaning is, that God Judgeth this to be sin in whose eyes it is:
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God iudgeth that to be sin, which is against his will written and reuealed. 1 Learne then, that all men sin God looking on.
God Judgeth that to be since, which is against his will written and revealed. 1 Learn then, that all men since God looking on.
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Sin is in his eyes. 1 So as that all sinners, ought to be afraid,
since is in his eyes. 1 So as that all Sinners, ought to be afraid,
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when they sinne. 2 The godly ought to be verie warie. 3 And to knowe, that as sinnes committed, are in his eyes,
when they sin. 2 The godly ought to be very wary. 3 And to know, that as Sins committed, Are in his eyes,
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so are good deedes, that the conscience of his knowledge, ought to support men in their good dealing, against all hard censures of the world.
so Are good Deeds, that the conscience of his knowledge, ought to support men in their good dealing, against all hard censures of the world.
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2 And that God is verie long suffering, who seeing so manie sinnes, for all that spareth them.
2 And that God is very long suffering, who seeing so many Sins, for all that spares them.
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3 And that Dauid cōsidering this, had wonderful griefe, which we well may examine, by 2, Cor: 7, 11, & forward.
3 And that David considering this, had wondered grief, which we well may examine, by 2, Cor: 7, 11, & forward.
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Where are sundrie workes of this godly griefe set downe. The first whereof is care, that is, mature and conuenient diligence, to correct his fault,
Where Are sundry works of this godly grief Set down. The First whereof is care, that is, mature and convenient diligence, to correct his fault,
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and to take away the scandall, to the which is thwart and contrarie, when a man not well vnderstanding his sinne, can confesse, but deferreth to redresse it.
and to take away the scandal, to the which is thwart and contrary, when a man not well understanding his sin, can confess, but deferreth to redress it.
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The second, the Interpreters call cleering, in the originall it is a speech of defence for a mans selfe, whereby one may be iustly excused.
The second, the Interpreters call clearing, in the original it is a speech of defence for a men self, whereby one may be justly excused.
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Now this is when a man confesseth his fault, craueth forgiuenesse, applieth Christes merits, taketh heede of the like sin euer after:
Now this is when a man Confesses his fault, craveth forgiveness, Applieth Christ's merits, Takes heed of the like since ever After:
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otherwise then when in worldly matters, men denie or lessen their sinnes.
otherwise then when in worldly matters, men deny or lessen their Sins.
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The third is indignation, to wit, a practise of holie anger against our selues, wherby we often blame our selues, mislike, euen hate our selues,
The third is Indignation, to wit, a practice of holy anger against our selves, whereby we often blame our selves, mislike, even hate our selves,
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and iudge our selues worthie of any punishment: heereuppon, all that we doe, displeaseth our selues.
and judge our selves worthy of any punishment: Hereupon, all that we do, displeaseth our selves.
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The fourth is feare, which is a stirring of the conscience, wherby we forecast all worst things vnto our selues, doubting least God should not giue vs repentance and forgiuenesse,
The fourth is Fear, which is a stirring of the conscience, whereby we forecast all worst things unto our selves, doubting least God should not give us Repentance and forgiveness,
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and thinking that mens, and Gods anger, might breake out vpon vs. The fift is great desire, that is, a longing to satisfie Paul and all other, who might any way take knowledge of their sin, with desire to be restored to their fauours and likings.
and thinking that men's, and God's anger, might break out upon us The fift is great desire, that is, a longing to satisfy Paul and all other, who might any Way take knowledge of their since, with desire to be restored to their favours and likings.
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The sixt is zeale, a most earnest affection of the soule, which cannot be kept in,
The sixt is zeal, a most earnest affection of the soul, which cannot be kept in,
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but breaketh thorough all, and will bewray it selfe. The last is reuenge, a voluntarie practise of all duties to keepe the bodie vnder,
but breaks through all, and will bewray it self. The last is revenge, a voluntary practice of all duties to keep the body under,
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and preuent all like occasions for afterward.
and prevent all like occasions for afterwards.
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Thus much of repeating his fault, nowe followeth his iudging of himselfe, worthy of any punishment:
Thus much of repeating his fault, now follows his judging of himself, worthy of any punishment:
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and that is, by reckoning vp, wherein God might correct him by word or deede. For word, That thou mightest be iustified in thy sayings.
and that is, by reckoning up, wherein God might correct him by word or deed. For word, That thou Mightest be justified in thy sayings.
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For deede, and pure when thou iudgest.
For deed, and pure when thou Judges.
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That is, though thou speake neuer so sharply, or deale neuer so seuerely, yet all is iust;
That is, though thou speak never so sharply, or deal never so severely, yet all is just;
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eyther in rebuking me by Nathan, or taking away the child by death, or whatsoeuer els.
either in rebuking me by Nathan, or taking away the child by death, or whatsoever Else.
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But the words and phrase must be opened first.
But the words and phrase must be opened First.
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This small worde (that) is sometimes for end or intent, sometimes for consequent and euent, as in this place.
This small word (that) is sometime for end or intent, sometime for consequent and event, as in this place.
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For Dauid did not sin to that intent, that hee might make God to be or to appeare iust:
For David did not sin to that intent, that he might make God to be or to appear just:
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but when hee had sinned, then whatsoeuer hee should doe or say to Dauid, were iust and deserued. But heere is a doubt.
but when he had sinned, then whatsoever he should do or say to David, were just and deserved. But Here is a doubt.
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One would thinke that Paul in the 3 to the Romans and the fourth verse, doth otherwise read and apply this place,
One would think that Paul in the 3 to the Roman and the fourth verse, does otherwise read and apply this place,
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then seemeth to haue beene Dauids meaning. Looke the place. Aun.
then seems to have been David meaning. Look the place. Nias.
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Indeede he alledgeth the place according to the translation of the Seauentie-two Interpreters, which then was most commonly vsed in the Church;
Indeed he allegeth the place according to the Translation of the Seventy-two Interpreters, which then was most commonly used in the Church;
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which though it •ad some differing sound in words from the Hebrew, yet the sence not much varying, he thought good to vse.
which though it •ad Some differing found in words from the Hebrew, yet the sense not much varying, he Thought good to use.
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But for the application of it, Paule seemeth to me to doe that which our Sauiour Christ in a like case doth, Math, 4, 10. where our Sauiour seemeth to insert the worde (onely) according to the intent of GOD,
But for the application of it, Paul seems to me to do that which our Saviour christ in a like case does, Math, 4, 10. where our Saviour seems to insert the word (only) according to the intent of GOD,
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though it be not in the Hebrew, so that which the Prophet Dauid speaketh of God for his owne person, Paule maketh a generall, that so it is in all parties, that God will be iustified, and ouercome. &c.
though it be not in the Hebrew, so that which the Prophet David speaks of God for his own person, Paul makes a general, that so it is in all parties, that God will be justified, and overcome. etc.
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Others interprete it otherwise, as though the Prophet should vnderstand this word I confesse, and then should follow, that thou maiest be iustified, that I must needes acknowledge thou art iust, &c.
Others interpret it otherwise, as though the Prophet should understand this word I confess, and then should follow, that thou Mayest be justified, that I must needs acknowledge thou art just, etc.
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But I take it that the Prophet hath regard to the second of Sam: 12 chap: 11, 12, 13, 14, 15, &c. where God hauing threatened and taken away the child,
But I take it that the Prophet hath regard to the second of Sam: 12 chap: 11, 12, 13, 14, 15, etc. where God having threatened and taken away the child,
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yet Dauid for all this confesseth God to be iust, &c.
yet David for all this Confesses God to be just, etc.
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Well then, in that Dauid thinketh thus of himselfe, no doubt but he acknowledgeth, he ought to be patient whatsoeuer should fall vpon him,
Well then, in that David Thinketh thus of himself, no doubt but he acknowledgeth, he ought to be patient whatsoever should fallen upon him,
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so must euery child of God doe.
so must every child of God do.
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But returne wee backe to consider of Dauids casting downe himselfe, and submitting to the iustice of God, in words, and in deedes.
But return we back to Consider of David casting down himself, and submitting to the Justice of God, in words, and in Deeds.
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That thou mightest be iustified when thou speakest: but first open the words.That thou Mightest be justified when thou Speakest: but First open the words.
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Iustified, (not to reckon vp the sundry meanings of it in diuers places of Scripture) dooth heere signifie, that thou oughtest to be counted & iudged righteous, speaking not falsely, neuer too sharply or hardly.Justified, (not to reckon up the sundry meanings of it in diverse places of Scripture) doth Here signify, that thou Ought to be counted & judged righteous, speaking not falsely, never too sharply or hardly.
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When thou speakest, or, in thy speech, declaring no limitation of time and place, whensoeuer thou speakest, that is, at all times.When thou Speakest, or, in thy speech, declaring no limitation of time and place, whensoever thou Speakest, that is, At all times.
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Speech heere (I take) is put for fault-finding, or reproouing, as by Nathan.
Speech Here (I take) is put for faultfinding, or reproving, as by Nathan.
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The meaning is, whatsoeuer thy words are, yet notwithstanding, euen by and in them, thou shalt be found and iudged iust.
The meaning is, whatsoever thy words Are, yet notwithstanding, even by and in them, thou shalt be found and judged just.
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It may appeare thē by this, 1 That as Dauid was sharplie rebuked from God by Nathan,
It may appear them by this, 1 That as David was sharply rebuked from God by Nathan,
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so sundry times are other the children of God, as Peter by Paule, &c, and this must they looke for,
so sundry times Are other the children of God, as Peter by Paul, etc., and this must they look for,
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if not personally by worde, yet in the open ministerie, or in their priuate consciences. So are the Pharises called Vipers, the Galathians foolish, &c.
if not personally by word, yet in the open Ministry, or in their private Consciences. So Are the Pharisees called Vipers, the Galatians foolish, etc.
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2 Dauid would shew, that his iudgement did differ from the multitude, who thinke that God is somtime too sharp,
2 David would show, that his judgement did differ from the multitude, who think that God is sometime too sharp,
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for indeede so doe they, as Caine, and Iob in his impatiencie.
for indeed so do they, as Cain, and Job in his impatiency.
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Take heede then, while we fret and charge God foolishlie in our hart, we be not of the humour of the world.
Take heed then, while we fret and charge God foolishly in our heart, we be not of the humour of the world.
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3 In that, that Dauid speaketh this by occasion of Nathan, he sheweth, that Ministers speeches and rebukes, taken out of Gods word, are from God himselfe.
3 In that, that David speaks this by occasion of Nathan, he shows, that Ministers Speeches and rebukes, taken out of God's word, Are from God himself.
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And therefore should be, 1 Patiently heard. 2 Taken to hart. 3 Made vse of for life.
And Therefore should be, 1 Patiently herd. 2 Taken to heart. 3 Made use of for life.
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4 That whatsoeuer the world or our flesh would moue vs vnto, alwayes should wee acknowledge God to be iust and vpright.
4 That whatsoever the world or our Flesh would move us unto, always should we acknowledge God to be just and upright.
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Now foloweth Dauids submitting to the iustice of Gods deedes, and pure when thou iudgest.
Now Followeth David submitting to the Justice of God's Deeds, and pure when thou Judges.
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As if he should say, whatsoeuer thou shouldest doe vnto me, yet must I acknowledge thee iust,
As if he should say, whatsoever thou Shouldst do unto me, yet must I acknowledge thee just,
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and vpright, much more in that thou wilt not let the adulterous birth to liue.
and upright, much more in that thou wilt not let the adulterous birth to live.
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For God being infinite, might inflict infinite punishment, but beeing good and iust, can doe nothing but that which is most good and excellent.
For God being infinite, might inflict infinite punishment, but being good and just, can do nothing but that which is most good and excellent.
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All that Dauid saith, is in this speech, When thou iudgest thou art pure. Wherein are 2. things ascribed to God, Iudgement. Purenesse.
All that David Says, is in this speech, When thou Judges thou art pure. Wherein Are 2. things ascribed to God, Judgement. Pureness.
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Iudgement is taken two wayes, 1 Properly, for giuing sentence in a thing, as Luke 19, 22. 2 Not properly.Judgement is taken two ways, 1 Properly, for giving sentence in a thing, as Lycia 19, 22. 2 Not properly.
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And then the part for the whole is put for gouerning, and ruling the world.
And then the part for the Whole is put for governing, and ruling the world.
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So Christ saith, Iohn 5, 22, The Father iudgeth no man, but hath committed all iudgement to the Sonne.
So christ Says, John 5, 22, The Father Judgeth no man, but hath committed all judgement to the Son.
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That is, gouerneth not the world, or ordereth the world without the Sonne, but by and with him.
That is, Governs not the world, or Ordereth the world without the Son, but by and with him.
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So is it Psalme 98, 9, and oftentimes els where in the Scripture.
So is it Psalm 98, 9, and oftentimes Else where in the Scripture.
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Que. How is it said heere that God iudgeth, and Christ denieth that the Father iudgeth? Auns.
Que. How is it said Here that God Judgeth, and christ Denieth that the Father Judgeth? Anns.
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Dauid speaketh of God essentially, Christ speaketh of the Father personally, so as there is no odds. For the whole Trinitie iudgeth.
David speaks of God essentially, christ speaks of the Father personally, so as there is no odds. For the Whole Trinity Judgeth.
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And that God doth iudge the world, it is cleere, Gen, 18 25, Psalm, 98, 9, and euen in particuler matters, as sparrowes and Haires, much more in mens crosses:
And that God does judge the world, it is clear, Gen, 18 25, Psalm, 98, 9, and even in particular matters, as sparrows and Hairs, much more in men's Crosses:
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so as that it shall be needlesse further to shew it. Know then, 1 That nothing commeth by chaunce.
so as that it shall be needless further to show it. Know then, 1 That nothing comes by chance.
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2 That all things howsoeuer they seeme to vs, of GOD are most wisely done. Though I take it, that iudging here is yet somewhat more particularly taken for correcting,
2 That all things howsoever they seem to us, of GOD Are most wisely done. Though I take it, that judging Here is yet somewhat more particularly taken for correcting,
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as 1, Cor: 11, 29, that which is translated dammation, indeede is iudgement, that is, correction,
as 1, Cor: 11, 29, that which is translated dammation, indeed is judgement, that is, correction,
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so Pet: 1, 4, 17, iudgement must begin, that is, correction, at the house of God.
so Pet: 1, 4, 17, judgement must begin, that is, correction, At the house of God.
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So as that whatsoeuer meanes are vsed, 1 Knowe that God ordereth crosses. Thus thought Ioseph, Iob, Dauid.
So as that whatsoever means Are used, 1 Know that God Ordereth Crosses. Thus Thought Ioseph, Job, David.
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2 And that thereupon we ought alwaies to be patient. I held my peace because thou diddest it.
2 And that thereupon we ought always to be patient. I held my peace Because thou didst it.
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I will beare the wrath of the Lord, because I haue sinned against him. Yea, though it were to euerlasting damnation.I will bear the wrath of the Lord, Because I have sinned against him. Yea, though it were to everlasting damnation.
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3 Insomuch that whatsoeuer meanes, yet GOD is to be sought to for ease and fauour.
3 Insomuch that whatsoever means, yet GOD is to be sought to for ease and favour.
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This iudgement is heere, with limitation of time, When. Whereby is declared vnto vs, 1 That GOD doth not alwaies punish.
This judgement is Here, with limitation of time, When. Whereby is declared unto us, 1 That GOD does not always Punish.
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Whereby he sheweth his long suffering, & our weakenesse: for if he should, we were neuer able to abide it.
Whereby he shows his long suffering, & our weakness: for if he should, we were never able to abide it.
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2 That in the breathing time betweene crosses, vvee should labour for spirituall wisedome, strength, faith, patience, against the next affliction.
2 That in the breathing time between Crosses, vvee should labour for spiritual Wisdom, strength, faith, patience, against the next affliction.
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Thus much of the iudgement, nowe followeth the purenesse.
Thus much of the judgement, now follows the pureness.
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Pure, it is a borrowed kinde of speech, from thinges not mixed, but sheere, and like themselues, not as troubled m•rie water,Pure, it is a borrowed kind of speech, from things not mixed, but shear, and like themselves, not as troubled m•rie water,
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or foming sea, but as wine without water, siluer without drosse.
or foaming sea, but as wine without water, silver without dross.
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The meaning is, without any mixture of wrong dooing, or vnrighteousnesse, alwaies keeping one tenor of vpright dealing, accepting no person. &c. Who dareth doubt that God is thus? When hee forbiddeth impuritie to his creatures, whose inheritance with him is vndefiled, who cannot be seene but by a pure hart.
The meaning is, without any mixture of wrong doing, or unrighteousness, always keeping one tenor of upright dealing, accepting no person. etc. Who dareth doubt that God is thus? When he forbiddeth impurity to his creatures, whose inheritance with him is undefiled, who cannot be seen but by a pure heart.
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1 VVell then, take heede of charging GOD with iniustice, euen in the matter of reprobation, much more in thine owne crosses.
1 Well then, take heed of charging GOD with injustice, even in the matter of reprobation, much more in thine own Crosses.
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2 And endeuour to be pure and vpright, like thy heauenly Father.
2 And endeavour to be pure and upright, like thy heavenly Father.
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Thus much of Dauids iudging himselfe worthy of punishment, now follow the sinnes which he doth confesse:
Thus much of David judging himself worthy of punishment, now follow the Sins which he does confess:
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and first actuall, in the 4 verse: next, originall, in the 5, & 6, verses. Touching this, the Prophet first setteth it downe, then hee layeth it open.
and First actual, in the 4 verse: next, original, in the 5, & 6, Verses. Touching this, the Prophet First sets it down, then he Layeth it open.
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Hee setteth it downe in two manners of speech; First, I was borne in iniquitie: the seconde, and in same hath my Mother conceiued mee:
He sets it down in two manners of speech; First, I was born in iniquity: the seconde, and in same hath my Mother conceived me:
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both which are set out with the word, behold.
both which Are Set out with the word, behold.
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But first let vs endeuour to vnderstand the words, so shall we better know the sence.
But First let us endeavour to understand the words, so shall we better know the sense.
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The word which is read, borne, dooth properly signifie the time and griefe about the deliuerie, and being brought in bed.
The word which is read, born, doth properly signify the time and grief about the delivery, and being brought in Bed.
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So as that Dauids meaning is, as soone as he approched to the light, the darknesse of sinne ouer-spred him.
So as that David meaning is, as soon as he approached to the Light, the darkness of sin overspread him.
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Iniquitie, dooth heere signifie in the full and largest meaning of it, to wit, guiltinesse, that is, faultinesse,Iniquity, doth Here signify in the full and Largest meaning of it, to wit, guiltiness, that is, faultiness,
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and deseruing punishment, & withall, pronenes & corruption to sin. Sin is transgression of the Law, and the same with iniquitie.
and deserving punishment, & withal, proneness & corruption to since. since is Transgression of the Law, and the same with iniquity.
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The other word conceiued, properly cherished, or heat or warmed me:
The other word conceived, properly cherished, or heat or warmed me:
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that is, in the wombe from the conception and after, that is, as soone as euer the matter whereof I was made, was in the wombe, warme and enclosed,
that is, in the womb from the conception and After, that is, as soon as ever the matter whereof I was made, was in the womb, warm and enclosed,
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so soone, & euen then, began I to be tainted.
so soon, & even then, began I to be tainted.
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Not that bed companie betweene his Father and Mother, and bed beneuolence (as some fondly haue thought) was sin:
Not that Bed company between his Father and Mother, and Bed benevolence (as Some fondly have Thought) was sin:
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but that euen from thence hee was infected.
but that even from thence he was infected.
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For the cleanest hand that is, sowing pure wheate, can not cause, but when it springeth it will haue straw, chaffe, &c. Whereupon by the way, it may seeme that sin is drawne, as well from the mother as the Father, which the Papists seeme to denie.
For the cleanest hand that is, sowing pure wheat, can not cause, but when it springs it will have straw, chaff, etc. Whereupon by the Way, it may seem that since is drawn, as well from the mother as the Father, which the Papists seem to deny.
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And whereas in the 5 to the Romans, it is ascribed to man, there I thinke the woman is to bee included.
And whereas in the 5 to the Roman, it is ascribed to man, there I think the woman is to be included.
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For the word, behold, which is so vsuall in the scriptures, I take it not as many learned doe, to note a wonder wheresoeuer it is set,
For the word, behold, which is so usual in the Scriptures, I take it not as many learned do, to note a wonder wheresoever it is Set,
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but according to the plainenesse of the stile of the scripture, to set out a thing commonly knowne,
but according to the plainness of the style of the scripture, to Set out a thing commonly known,
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or that which may be, or should be knowne. Gene: 22, 7. (Hinneni) ecce me.
or that which may be, or should be known. Gene: 22, 7. (Hinneni) ecce me.
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Almost 600 times in the scriptures, as Luke 7, 37, Iam: 3, 3, 4, and so often else where in the same sence,
Almost 600 times in the Scriptures, as Lycia 7, 37, Iam: 3, 3, 4, and so often Else where in the same sense,
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as also here, beeing in such a thing, as no seruaunt of God should or can be ignorant of.
as also Here, being in such a thing, as no servant of God should or can be ignorant of.
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The words thus opened, let vs come to the meaning of them altogether.
The words thus opened, let us come to the meaning of them altogether.
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The chiefe drift and intent, is to set out Dauids first sin, which is heere noted to be, the iniquitie wherein he was borne, and the sin wherein his Mother conceiued him.
The chief drift and intent, is to Set out David First since, which is Here noted to be, the iniquity wherein he was born, and the since wherein his Mother conceived him.
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Which two manners of speech, shew one and the selfe same thing.
Which two manners of speech, show one and the self same thing.
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Which in another sound of words is called by the Diuines about Saint Augustines time, Originall sinne. Which howsoeuer Dauid saith is in himselfe, is not onely true in him,
Which in Another found of words is called by the Divines about Saint Augustine's time, Original sin. Which howsoever David Says is in himself, is not only true in him,
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but in all mankind, Christ onely excepted, as shortly we may perceiue. We may haue in this verse a full setting out vnto vs what it is.
but in all mankind, christ only excepted, as shortly we may perceive. We may have in this verse a full setting out unto us what it is.
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For when Dauid saith, me, he meaneth his whole person, soule and bodie:
For when David Says, me, he means his Whole person, soul and body:
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and when he mentioneth iniquitie & sinne, he meaneth fault, deseruing of punishment, inclining to all corruption:
and when he mentioneth iniquity & sin, he means fault, deserving of punishment, inclining to all corruption:
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and naming his Mother and conception, hee sheweth that it came from the first Mother to all following children.
and naming his Mother and conception, he shows that it Come from the First Mother to all following children.
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But first of the name the learned Writers haue giuen vnto it, which though in syllables it be not in Scripture, is grounded thereuppon,
But First of the name the learned Writers have given unto it, which though in syllables it be not in Scripture, is grounded thereupon,
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as Gen: 6, 5, and 8, 21. They call Originall or of beginning, 1 Because it was frō the beginning, as soone as euer the fall of Adam was.
as Gen: 6, 5, and 8, 21. They call Original or of beginning, 1 Because it was from the beginning, as soon as ever the fallen of Adam was.
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2 It is one of the first thinges, that is with the childe in the conception.
2 It is one of the First things, that is with the child in the conception.
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3 It is the beginning of all sinnes, of deede and practise. And thus familiarly may be shewed vnto vs to be:
3 It is the beginning of all Sins, of deed and practice. And thus familiarly may be showed unto us to be:
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A disorder of the whole man (touching matters of euerlasting life) or a decay of the image of GOD, brought vppon all mankinde (Christ onely excepted) by the fall of Adam and Eue, whereby they are subiect to the anger of God, and inclinable to any sin. A disorder of the Whole man (touching matters of everlasting life) or a decay of the image of GOD, brought upon all mankind (christ only excepted) by the fallen of Adam and Eue, whereby they Are Subject to the anger of God, and inclinable to any since.
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Disorder dooth signifie a swaruing from that, it was or should haue beene at the first, and a continuing so.Disorder doth signify a swerving from that, it was or should have been At the First, and a Continuing so.
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Wherby is not onely, 1 The absence of goodnesse, & vprightnesse, but 2 the presence of sin and euill, 3 and inhabilitie in it selfe, to reforme it selfe.
Whereby is not only, 1 The absence of Goodness, & uprightness, but 2 the presence of since and evil, 3 and inhability in it self, to reform it self.
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These might bee prooued but for shortnesse sake.
These might be proved but for shortness sake.
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In the minde was & should haue continued, ful knowledge of God to saluation, with the comprehension of arts and creatures.
In the mind was & should have continued, full knowledge of God to salvation, with the comprehension of arts and creatures.
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The will delighted in Gods will: the affections were stirred holily to their due obiects, in most due sort:
The will delighted in God's will: the affections were stirred holily to their due objects, in most due sort:
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the sences likewise, and all other practises were thereafter. But nowe most is lost, the contrarie come in, and will hardly be dispossessed.
the Senses likewise, and all other practises were thereafter. But now most is lost, the contrary come in, and will hardly be dispossessed.
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The whole man, doth signifie soule and body, powers and parts. Gene: 6, 5. Gene: 8, 21. The first motions. Rom, 8, 7. The minde.The Whole man, does signify soul and body, Powers and parts. Gene: 6, 5. Gene: 8, 21. The First motions. Rom, 8, 7. The mind.
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Titus 1, 15, and so of the rest.
Titus 1, 15, and so of the rest.
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Yet must we not so meane, as though the substance were empaired, or the number of faculties,
Yet must we not so mean, as though the substance were impaired, or the number of faculties,
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but as in a poysoned fountaine, there is the water and the running, onely the wholesomnesse is taken away;
but as in a poisoned fountain, there is the water and the running, only the wholesomnesse is taken away;
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so the soule and bodie, the parts and powers are the same, but the soundnesse for their worke, to fit them to proper things in due sort, is lost.
so the soul and body, the parts and Powers Are the same, but the soundness for their work, to fit them to proper things in due sort, is lost.
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All this while this must be remembred, that wee vnderstand it of matters of the spirit and euerlasting life.
All this while this must be remembered, that we understand it of matters of the Spirit and everlasting life.
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For otherwise, natural men haue many excellent parts, for worldlie knowledge of the creatures, arts, policie, and such like.
For otherwise, natural men have many excellent parts, for worldly knowledge of the creatures, arts, policy, and such like.
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So Paule sheweth, 1, Cor, 2, 14. This commeth by the disobedience of Adam and Eue, in whose loynes we were, who is our roote, with whom we stand or fall, of whose iuyce we sauour and relish.
So Paul shows, 1, Cor, 2, 14. This comes by the disobedience of Adam and Eue, in whose loins we were, who is our root, with whom we stand or fallen, of whose juice we savour and relish.
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For as in matters of treason, the Father tainteth all the blood, so is it in this case.
For as in matters of treason, the Father tainteth all the blood, so is it in this case.
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The Parents propagate this, neither is it, as the Pelagians dreame, only by imitation. Rom: 5, 12, 16, 17, 18, 19. 1, Tim: 2, 14.
The Parents propagate this, neither is it, as the Pelagians dream, only by imitation. Rom: 5, 12, 16, 17, 18, 19. 1, Tim: 2, 14.
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And it spreadeth ouer all mankinde (Christ excepted) the Virgine Marie is not free.
And it spreadeth over all mankind (christ excepted) the Virgae Marie is not free.
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Besides, it subiecteth to the wrath of GOD. Rom, 5, 18, and seauenth chapter, 24. verse. Euen in the very regenerate.
Beside, it subjecteth to the wrath of GOD. Rom, 5, 18, and Seventh chapter, 24. verse. Even in the very regenerate.
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It is not imputed indeede, but yet there it is, howsoeuer the Tridentine glose, would corrupt the Canonicall text. Lastly it inclineth to sin.
It is not imputed indeed, but yet there it is, howsoever the Tridentine gloze, would corrupt the Canonical text. Lastly it Inclineth to since.
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Rom: 7, 23. This neuer could the heathen vnderstand. But heere foure questions are to be aunswered.
Rom: 7, 23. This never could the heathen understand. But Here foure questions Are to be answered.
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1 What is the proper seate of this sin? Aun. The whole man, but specially the minde and will.
1 What is the proper seat of this since? Nias. The Whole man, but specially the mind and will.
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2 Against which commaundement is this sinne? Auns. Against all and euery of them.
2 Against which Commandment is this sin? Anns. Against all and every of them.
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3 How commeth the soule to be infected with this sinne, since it is immediatly created of God,
3 How comes the soul to be infected with this sin, since it is immediately created of God,
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and not begotten by the parents, as the body is? Auns.
and not begotten by the Parents, as the body is? Anns.
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Better it were to seeke to shake it of, since euerie one must confesse that hee hath it,
Better it were to seek to shake it of, since every one must confess that he hath it,
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then curiously to search how he came by it, euen as to cure a soare, and lift out of a pit, rather then to stande questioning howe those dangers came.
then curiously to search how he Come by it, even as to cure a soar, and lift out of a pit, rather then to stand questioning how those dangers Come.
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Some thinke that this hangeth vpon the appointment of God, who gaue all things to Adam, not for himselfe onely,
some think that this hangs upon the appointment of God, who gave all things to Adam, not for himself only,
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but also for posteritie, not as a priuate man, but as the roote and head; who standing, all other shoulde continue vvith him, falling, bringeth all other downe:
but also for posterity, not as a private man, but as the root and head; who standing, all other should continue with him, falling, brings all other down:
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& because the soule is part of the partie, the body infected, causeth the soule to be so accounted. But this is not sufficient.
& Because the soul is part of the party, the body infected, Causes the soul to be so accounted. But this is not sufficient.
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Others thinke, that the soule is indeede created at the first pure, but yet weake, and as soone as euer it is ioyned to the body, receiueth tincture and infection.
Others think, that the soul is indeed created At the First pure, but yet weak, and as soon as ever it is joined to the body, receiveth tincture and infection.
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Both aunswers haue learned Authors, I like the last. 4 Can this sin be quite taken away in this life? Auns.
Both answers have learned Authors, I like the last. 4 Can this since be quite taken away in this life? Anns.
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No, so as that it should not be, but is taken away, as that in the elect & regenerate, it is not imputed.
No, so as that it should not be, but is taken away, as that in the elect & regenerate, it is not imputed.
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For the reliques (as the Fathers speake) are left to exercise vs with.
For the Relics (as the Father's speak) Are left to exercise us with.
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Thus much for the opening of the words and meaning, see what we may further learne.
Thus much for the opening of the words and meaning, see what we may further Learn.
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1 In that that Dauid being checked for one sin, thinketh of more, and euen the roote of all, he doth as others of the children of GOD doe,
1 In that that David being checked for one since, Thinketh of more, and even the root of all, he does as Others of the children of GOD do,
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and must doe, so seriously thinke of one sin, as that they finde out others,
and must do, so seriously think of one since, as that they find out Others,
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euen as when one vseth a light to seeke some one thing, hee thereby seeth others.
even as when one uses a Light to seek Some one thing, he thereby sees Others.
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So thought Dauid of the sinnes of his youth, Psalm, 25.7. and others, Gene: 42, 21. Prou: 9.9.
So Thought David of the Sins of his youth, Psalm, 25.7. and Others, Gene: 42, 21. Prou: 9.9.
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Wherefore, that is no good confession, that findeth not out daily more and more sinnes.
Wherefore, that is no good Confessi, that finds not out daily more and more Sins.
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2 By the word, behold, we must remember, that our originall sinne should be very well knowne, and thoroughlie perceiued of vs:
2 By the word, behold, we must Remember, that our original sin should be very well known, and thoroughly perceived of us:
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but it is quite otherwise, few or none perceiue it.
but it is quite otherwise, few or none perceive it.
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3 The more seeing into the hainousnesse of this sinne, so we take heede of Flacias errors & others, is good profiting in grace, otherwise then the Papists are wont to lessen it.
3 The more seeing into the heinousness of this sin, so we take heed of Flacias errors & Others, is good profiting in grace, otherwise then the Papists Are wont to lessen it.
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4 Seeing this sin is so naturall and engraffed, bred in the bone, we had neede arme our selues continually against it.
4 Seeing this since is so natural and engrafted, bred in the bone, we had need arm our selves continually against it.
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5 Presume not too much of good naturall dispositions, in matters of the worship of God, the best are infected with originall sin,
5 Presume not too much of good natural dispositions, in matters of the worship of God, the best Are infected with original since,
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then which there is no worse poyson.
then which there is no Worse poison.
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6 Parents must be carefull, that as they naturally beget their children, and so infect them with originall corruption, they procure their regeneration to wash away the filth heereof, by indeuouring to make them partake the merits of Christ,
6 Parents must be careful, that as they naturally beget their children, and so infect them with original corruption, they procure their regeneration to wash away the filth hereof, by endeavouring to make them partake the merits of christ,
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and also the power of his death, to destroy the body of sin.
and also the power of his death, to destroy the body of since.
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7 Neuer looke to be free in this life frō it, neyther be discouraged if you take some foyles by it, wish to be clothed vppon.
7 Never look to be free in this life from it, neither be discouraged if you take Some foils by it, wish to be clothed upon.
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Thus much for the setting downe of this sin, now foloweth the laying open of it, and making more cleere.
Thus much for the setting down of this since, now Followeth the laying open of it, and making more clear.
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Now the laying open of it, is in the 6 verse, & is by comparing with the quite contrary in the first creation.
Now the laying open of it, is in the 6 verse, & is by comparing with the quite contrary in the First creation.
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Wherby the heinousnesse of this will more cleerely appeare.
Whereby the heinousness of this will more clearly appear.
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For whereas God loueth truth in the inward affections, and teacheth wisedome in the secret hart, is not Dauid out of square, that from the first is confectioned with sin? What a shame is it, that Gods will by my fault should be violated? Now of opening, there is the Matter. Notoriousnes of it, as before
For whereas God loves truth in the inward affections, and Teaches Wisdom in the secret heart, is not David out of square, that from the First is confectioned with since? What a shame is it, that God's will by my fault should be violated? Now of opening, there is the Matter. Notoriousness of it, as before
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The matter is in two speeches, 1 Thou louest truth in the inward affections. 2 Thou teachest me wisedome, &c.
The matter is in two Speeches, 1 Thou love truth in the inward affections. 2 Thou Teachest me Wisdom, etc.
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But first come to the wordes. Truth, in Scriptures signifieth diuersly, more then need to be spoken of heere.
But First come to the words. Truth, in Scriptures signifies diversely, more then need to be spoken of Here.
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In this place, I iudge it to be put for righteousnesse, as that which in Gene: 24, 49, our English bookes haue truly, the 72 Interpreters haue dooing righteousnesse: so is truth taken, Ephe: 4, 21, for true obedience, which is called righteousnes, ver: 24. so Esay 26, 2, the righteous Nation is said to keepe truth, by way of interpretation, to which purpose looke Esay, 59, 14. but dooing of truth, Iohn 3, 21, is most bright.
In this place, I judge it to be put for righteousness, as that which in Gene: 24, 49, our English books have truly, the 72 Interpreters have doing righteousness: so is truth taken, Ephes: 4, 21, for true Obedience, which is called righteousness, ver: 24. so Isaiah 26, 2, the righteous nation is said to keep truth, by Way of Interpretation, to which purpose look Isaiah, 59, 14. but doing of truth, John 3, 21, is most bright.
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So is it, I take it heere, sincere obedience actually performed to the Law of GOD.
So is it, I take it Here, sincere Obedience actually performed to the Law of GOD.
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It is called iustice, Ephe: 4, 24. And is a part of the image of God, by a meton:
It is called Justice, Ephes: 4, 24. And is a part of the image of God, by a Meton:
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of the adiunct for the subiect.
of the adjunct for the Subject.
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And is first heere named, because it is more manifest, though not more necessarie then wisedome.
And is First Here nam, Because it is more manifest, though not more necessary then Wisdom.
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Louest, in the preterperfect Tence, and is alwaies true & present in God, yet I take it, we may fitliest interpret in the preterpluperfect Tence, haddest loued, that is, diddest alwaies so loue,Love, in the preterperfect Tence, and is always true & present in God, yet I take it, we may fitliest interpret in the preterpluperfect Tense, Hadst loved, that is, didst always so love,
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as that at the first, thou createdst man in it, & art now angry with mee for hauing lost it.
as that At the First, thou createdst man in it, & art now angry with me for having lost it.
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For I iudge the Prophet hath respect to the image of God at the creation. Inward affections, in Hebrew, the reynes, some say the hart strings.
For I judge the Prophet hath respect to the image of God At the creation. Inward affections, in Hebrew, the reins, Some say the heart strings.
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A trope, shewing the seate of desire and affections, which they note is in the kidneis.
A trope, showing the seat of desire and affections, which they note is in the kidneys.
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Heereby the Prophet meaneth the will and affections. Wisedome, is knowledge mentioned. Coloss: 3, 10. In the secret of my hart, the Hebrew is onely in the secret, meaning indeede the heart, which is hid and couered with a filme, that it doth not appeare.
Hereby the Prophet means the will and affections. Wisdom, is knowledge mentioned. Coloss: 3, 10. In the secret of my heart, the Hebrew is only in the secret, meaning indeed the heart, which is hid and covered with a film, that it does not appear.
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He meaneth the mind & vnderstanding. Hast taught, I thinke for haddest taught, as before respecting the creation. These are the words.
He means the mind & understanding. Hast taught, I think for Hadst taught, as before respecting the creation. These Are the words.
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Nowe because one thing is meant in both these manners of speech, therefore not curiouslie speaking of them a sunder, let vs consider them both together, according to theyr intent.
Now Because one thing is meant in both these manners of speech, Therefore not curiously speaking of them a sunder, let us Consider them both together, according to their intent.
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The Prophet laboureth to set out his corrupted estate, with that which was at the first creation, the which the Scriptures call by the image of GOD, which Dauid no doubt heere pointeth out.
The Prophet Laboureth to Set out his corrupted estate, with that which was At the First creation, the which the Scriptures call by the image of GOD, which David no doubt Here pointeth out.
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Now the image of GOD, is the likenesse to GOD, and was in Angels. Men.
Now the image of GOD, is the likeness to GOD, and was in Angels. Men.
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VVe onely must consider of it as it was in man, and is heere set downe to be truth in the inward affections,
We only must Consider of it as it was in man, and is Here Set down to be truth in the inward affections,
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and wisedome in the secret hart. and Wisdom in the secret heart.
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Where by the way, note the error of the Anthropomorphites, thinking God like to mans body:
Where by the Way, note the error of the Anthropomorphites, thinking God like to men body:
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though Luther thinke they be falsly charged with this error. Now, in this description of the image of God, wee may consider in what parts,
though Luther think they be falsely charged with this error. Now, in this description of the image of God, we may Consider in what parts,
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and what things this likenesse is. The parts are Inward affections. Secret hart. That is, as we heard before, the disposition of the vvill, iudgement, and affections.
and what things this likeness is. The parts Are Inward affections. Secret heart. That is, as we herd before, the disposition of the will, judgement, and affections.
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Indeede mans soule is a spirit, somewhat like God, and had princedome ouer the creatures, as a shadowe of Gods soueraigntie:
Indeed men soul is a Spirit, somewhat like God, and had princedom over the creatures, as a shadow of God's sovereignty:
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but the seate of likenesse most principally is the hart, iudgement, & affections.
but the seat of likeness most principally is the heart, judgement, & affections.
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The things wherein this image is, first wisedome or knowledge, Col: 3, 10, which the deuill can tell.
The things wherein this image is, First Wisdom or knowledge, Col: 3, 10, which the Devil can tell.
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Gene: 3, 5, and heere is called wisedom, and is a full comprehension of thinges, to performance of the will of GOD, for happy estate in Paradise.
Gene: 3, 5, and Here is called Wisdom, and is a full comprehension of things, to performance of the will of GOD, for happy estate in Paradise.
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This had with it, vnderstanding of the morall Lawe, all artes, knowledge of all creatures, as in Adam, & somwhat in Salomon.
This had with it, understanding of the moral Law, all arts, knowledge of all creatures, as in Adam, & somewhat in Solomon.
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And this was engraffed that a man needed no Maister.
And this was engrafted that a man needed no Master.
cc d vbds vvn cst dt n1 vvd dx n1.
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The second is iustice, Ephe: 4, 24. Full obedience to the wil of God in desiring, thinking, willing nothing but Gods will. This is heere called truth.
The second is Justice, Ephes: 4, 24. Full Obedience to the will of God in desiring, thinking, willing nothing but God's will. This is Here called truth.
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Nowe these things were loseable, and indeede were lost, which we neuer heere shall fully recouer.
Now these things were loseable, and indeed were lost, which we never Here shall Fully recover.
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This is it which heere the Prophet so dolefully mourneth for.
This is it which Here the Prophet so dolefully Mourneth for.
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1 Shall we now neede to be put in minde, that the word behold, heere also dooth put vs in minde, that euery man ought to know these things, which few doe?
1 Shall we now need to be put in mind, that the word behold, Here also doth put us in mind, that every man ought to know these things, which few do?
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2 Or that alwayes thinking of this downfall, wee should continually mourne?
2 Or that always thinking of this downfall, we should continually mourn?
crd cc d av vvg pp-f d n1, pns12 vmd av-j vvi?
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3 Besides, heere haue we a glasse to trimme our selues by, and a president, whereafter wee ought all to fashion our selues.
3 Beside, Here have we a glass to trim our selves by, and a president, whereafter we ought all to fashion our selves.
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4 And that in the practise heereof, we should begin from the reines and heart, where the seate of these things are, otherwise, we bridle the horse at the wrong end.
4 And that in the practice hereof, we should begin from the reins and heart, where the seat of these things Are, otherwise, we bridle the horse At the wrong end.
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5 Lastly, heere is matter enough for all a mans life tyme, so as that he cannot be idle,
5 Lastly, Here is matter enough for all a men life time, so as that he cannot be idle,
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but had neede be repayring till he proue like God.
but had need be repairing till he prove like God.
cc-acp vhd n1 vbi vvg c-acp pns31 vvb j np1.
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Thus much for the enlarging of originall sinne, and for the confession, and so for the first particuler part of this Psalme in the Prophets owne behalfe.
Thus much for the enlarging of original sin, and for the Confessi, and so for the First particular part of this Psalm in the prophets own behalf.
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Now followeth the second particuler part, consisting of sundry sutes and desires vnto God, from the beginning of the 7 verse, to the middle of the 14. The first is verse 7, A most earnest desire, and hath two branches:
Now follows the second particular part, consisting of sundry suits and Desires unto God, from the beginning of the 7 verse, to the middle of the 14. The First is verse 7, A most earnest desire, and hath two branches:
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the first, for forgiuenes of sinne; the second, for imputation of righteousnesse, whereof both are conditionall, and presumed by faith.
the First, for forgiveness of sin; the second, for imputation of righteousness, whereof both Are conditional, and presumed by faith.
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The first, purge me (as I perswade my selfe thou wilt) with hysope, I shall be cleane.
The First, purge me (as I persuade my self thou wilt) with hyssop, I shall be clean.
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Which is as if it were, If thou purge me &c. Wherein the setlednesse of faith,
Which is as if it were, If thou purge me etc. Wherein the Settledness of faith,
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as in all other petitions ensuingly made, is to be remembred.
as in all other petitions ensuingly made, is to be remembered.
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In vaine is it to pray without some perswasion of beeing heard, when we haue commaundement to pray, promise to be heard,
In vain is it to pray without Some persuasion of being herd, when we have Commandment to pray, promise to be herd,
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& experience that others haue beene heard: as before hath beene declared.
& experience that Others have been herd: as before hath been declared.
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Of this first there be two members, whereof the one is cause, the other the effect. The cause, purging with hysope;
Of this First there be two members, whereof the one is cause, the other the Effect. The cause, purging with hyssop;
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whereof one seemeth to be the principall, the other helping. The principall is purging. The signification and forme whereof is to be considered.
whereof one seems to be the principal, the other helping. The principal is purging. The signification and Form whereof is to be considered.
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The signification sheweth, that hee desireth to be made cleane from fault.
The signification shows, that he Desires to be made clean from fault.
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(7) part (DIV1)
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Not that there should be none in him, (for who is free?) but that it shoulde not bee imputed.
Not that there should be none in him, (for who is free?) but that it should not be imputed.
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Which though it neuer be in any partie seuered from imputation, yet for teaching sake it so may be.
Which though it never be in any party severed from imputation, yet for teaching sake it so may be.
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The forme of the verbe is the future tence, for the Imparatiue moode, most vsuall in scriptures, which declareth a full assurance and perswasion of fayth.
The Form of the verb is the future tense, for the Imperative mood, most usual in Scriptures, which Declareth a full assurance and persuasion of faith.
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The helping cause is Hysope, some translate it mosse: one thinketh it may be Rosemary, whereof theyr legall sprinklings might be made.
The helping cause is Hyssop, Some translate it moss: one Thinketh it may be Rosemary, whereof their Legal sprinklings might be made.
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But the Authour to the Hebrews, taketh away all doubt in the 9 chapter 19 verse, hauing the word hysope.
But the Author to the Hebrews, Takes away all doubt in the 9 chapter 19 verse, having the word hyssop.
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For the better vnderstanding whereof, it will not bee amisse to haue recourse to the ceremoniall law.
For the better understanding whereof, it will not be amiss to have recourse to the ceremonial law.
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Where Leuit: 14, 7, it is vsed in purging of Leprosie, and Numbers 19, 9. for lesser vncleanesses, both which no doubt Dauid thought of when he penned this:
Where Levit: 14, 7, it is used in purging of Leprosy, and Numbers 19, 9. for lesser uncleanesses, both which no doubt David Thought of when he penned this:
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iudging of his sinne, as of Leprosie, not neglecting the desire to be purged euen from the least.
judging of his sin, as of Leprosy, not neglecting the desire to be purged even from the least.
vvg pp-f po31 n1, c-acp pp-f n1, xx vvg dt n1 pc-acp vbi vvn av p-acp dt ds.
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Mention likewise is made of Hysop. Exod. 12.22. But the other meaning ought to like vs for the 9 to the Hebrewes. But some man may say.
Mention likewise is made of Hyssop. Exod 12.22. But the other meaning ought to like us for the 9 to the Hebrews. But Some man may say.
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Why is there so often mention of Hysope made? Aun.
Why is there so often mention of Hyssop made? Nias.
q-crq vbz a-acp av av n1 pp-f n1 vvn? dt.
(7) part (DIV1)
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Not for that it hath any force of it selfe to clense the soule, but hauing some naturall propertie to open and clense the bodie, was appointed of God as it were a sacramentall signe,
Not for that it hath any force of it self to cleanse the soul, but having Some natural property to open and cleanse the body, was appointed of God as it were a sacramental Signen,
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and doth very fitly represent the blood of Christ, who clenseth vs from all sin. 1, Ioh, 1, 9, so doe the Bread and Wine in the Supper, water in Baptisme, represent Christ.
and does very fitly represent the blood of christ, who Cleanseth us from all since. 1, John, 1, 9, so do the Bred and Wine in the Supper, water in Baptism, represent christ.
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Now then this Hysope is not for it selfe, but to represent the sprinkling of the blood of Christ. 1, Pet, 1, 2, Hebr: 9, 14, 19, 20, 21, 22, 23, that is, the death and sufferings of Christ applied.
Now then this Hyssop is not for it self, but to represent the sprinkling of the blood of christ. 1, Pet, 1, 2, Hebrew: 9, 14, 19, 20, 21, 22, 23, that is, the death and sufferings of christ applied.
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So as that the Prophet desireth the sacrament of sprinkling, with the fruite thereof.
So as that the Prophet Desires the sacrament of sprinkling, with the fruit thereof.
av p-acp d dt n1 vvz dt n1 pp-f vvg, p-acp dt n1 av.
(7) part (DIV1)
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First therefore it is manifest, that hee vnderstood the ceremonies or sacraments, as euery Christian should.
First Therefore it is manifest, that he understood the ceremonies or Sacraments, as every Christian should.
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Secondly, he knew that they all did tend to Christ. Thirdly, and rather desired the fruite thereof, then rested in any outward act.
Secondly, he knew that they all did tend to christ. Thirdly, and rather desired the fruit thereof, then rested in any outward act.
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The Papists abuse this place for theyr holy water, first, whereas all such legall ceremonies are dead euerlastinglie.
The Papists abuse this place for their holy water, First, whereas all such Legal ceremonies Are dead everlastingly.
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Secondly, neither haue they any newe commaundement frō God.
Secondly, neither have they any new Commandment from God.
ord, d vhb pns32 d j n1 p-acp np1.
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Thirdly, nor can they euer shew, that the sprinkling for the act onely done (as in their holy water they imagin) did good to the soule.
Thirdly, nor can they ever show, that the sprinkling for the act only done (as in their holy water they imagine) did good to the soul.
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Now in that the Prophet nameth this first, hee teacheth that our care should be first & greatest for pardon of sins, then all other things follow. Thus much of the cause:
Now in that the Prophet names this First, he Teaches that our care should be First & greatest for pardon of Sins, then all other things follow. Thus much of the cause:
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Now followeth the effect, and I shall be cleane. Metaphor: that is, I shall be free frō fault.
Now follows the Effect, and I shall be clean. Metaphor: that is, I shall be free from fault.
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Whereby he sheweth. 1 That by Christ he shall be fullie clensed, so as that he shall need no other meanes to take away any remainder by occasion of sinne:
Whereby he shows. 1 That by christ he shall be Fully cleansed, so as that he shall need no other means to take away any remainder by occasion of sin:
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no there shall be no reliques to be satisfied for in Purgatorie.
no there shall be no Relics to be satisfied for in Purgatory.
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2. That this is solely by Christ, for hee speaketh it without doubt, that he shall be cleane, that is, by imputation.
2. That this is solely by christ, for he speaks it without doubt, that he shall be clean, that is, by imputation.
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This is the first branch, the second followeth. Wash me, and I shall be whiter then snow.
This is the First branch, the second follows. Wash me, and I shall be Whiter then snow.
d vbz dt ord n1, dt ord vvz. vvb pno11, cc pns11 vmb vbi jc-jn cs n1.
(7) part (DIV1)
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This is for imputation of righteousnes. Heereof there are two parcels, as before, the first the cause, the other the effect.
This is for imputation of righteousness. Hereof there Are two parcels, as before, the First the cause, the other the Effect.
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The cause is in the word wash. Whereby he eyther hath respect to the Priests washings of thēselues, or the leprous persons: but of this enough before.
The cause is in the word wash. Whereby he either hath respect to the Priests washings of themselves, or the leprous Persons: but of this enough before.
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Which besides purging is mentioned, because Christ came as well by water as blood. Iohn 1, 5. water signifying full holinesse.
Which beside purging is mentioned, Because christ Come as well by water as blood. John 1, 5. water signifying full holiness.
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The effect, I shall be whiter then snow. An hyperbolicall metaphor: meaning, he shall be most perfectly cleane.
The Effect, I shall be Whiter then snow. an hyperbolical metaphor: meaning, he shall be most perfectly clean.
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Nowe by both these sentences, one thing is principallie meant, as is often seene in the scriptures.
Now by both these sentences, one thing is principally meant, as is often seen in the Scriptures.
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(7) part (DIV1)
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In both which ioyntly we may consider, 1 The necessitie of this iustice. 2 The desire of it. 3 The commendation of it.
In both which jointly we may Consider, 1 The necessity of this Justice. 2 The desire of it. 3 The commendation of it.
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The necessitie appeareth, in that the Prophet maketh it his first sute, wherein alone is euerlasting happinesse, Psal. 32, 1, 2. Rom: 4, 7. So as that indeede without this, there can be no fauour looked for at Gods hand.
The necessity appears, in that the Prophet makes it his First suit, wherein alone is everlasting happiness, Psalm 32, 1, 2. Rom: 4, 7. So as that indeed without this, there can be no favour looked for At God's hand.
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It is the vvedding garment, and the one thing necessarie, without the which, like Iacob in Esaues clothes, wee neuer shal obtaine the blessing. The desire of it followeth.
It is the wedding garment, and the one thing necessary, without the which, like Iacob in Esau clothes, we never shall obtain the blessing. The desire of it follows.
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Purge mee with Hysope, wash mee. Purge me with Hyssop, wash me.
vvb pno11 p-acp n1, vvb pno11.
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Wherein are, 1 The person purging and washing: 2 The thing where-with this purging is, Hysope. 3 The partie receiuing, I Dauid, purge me.
Wherein Are, 1 The person purging and washing: 2 The thing wherewith this purging is, Hyssop. 3 The party receiving, I David, purge me.
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God, euen the whole Trinitie purgeth: the Father, for the Sonne, & by the holie Ghost.
God, even the Whole Trinity Purgeth: the Father, for the Son, & by the holy Ghost.
np1, av-j dt j-jn np1 vvz: dt n1, p-acp dt n1, cc p-acp dt j n1.
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And that onely I, euen I for mine owne sake put away thy sinnes. Esay 43, 25.
And that only I, even I for mine own sake put away thy Sins. Isaiah 43, 25.
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God thus dooing this, is said in scriptures to impute, that is, to account or recken,
God thus doing this, is said in Scriptures to impute, that is, to account or reckon,
np1 av vdg d, vbz vvn p-acp n2 pc-acp vvi, cst vbz, pc-acp vvi cc vvi,
(7) part (DIV1)
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and is a borrowed kind of worde taken frō debts or reckonings, as when I owe a great sum,
and is a borrowed kind of word taken from debts or reckonings, as when I owe a great sum,
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and my suretie paieth it for me, my creditour cancelling or deliuering my band, doth impute that payment vnto mee.
and my surety payeth it for me, my creditor cancelling or delivering my band, does impute that payment unto me.
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This is not a putatiue righteousnesse, as the Papists falselie charge it to be:
This is not a putative righteousness, as the Papists falsely charge it to be:
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where they fet themselues against GOD, while theyr Priests take vppon them, the power and act of forgiuing sinnes.
where they fetched themselves against GOD, while their Priests take upon them, the power and act of forgiving Sins.
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The second is the thing where-with this purging & washing is, and that is heere Hysope, and water, signifying vnto vs the full righteousnesse of Christ, which is his obedience vnto the death for vs. Christ is God and man, his man-hoode suffering, his God-head giuing merit thereto.
The second is the thing wherewith this purging & washing is, and that is Here Hyssop, and water, signifying unto us the full righteousness of christ, which is his Obedience unto the death for us christ is God and man, his manhood suffering, his Godhead giving merit thereto.
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His obedience is actiue, or passiue. His actiue, is the fulfilling of the morall law, in the rigor of it.
His Obedience is active, or passive. His active, is the fulfilling of the moral law, in the rigor of it.
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His passiue righteousnesse are his sufferings, from the beginning of his incarnation, to his resurrection, which were very many, very grieuous,
His passive righteousness Are his sufferings, from the beginning of his incarnation, to his resurrection, which were very many, very grievous,
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and with the feeling of the anger of God, and becomming a curse. Both these are counted to vs, to the pardon of all sinnes, fault, and punishment,
and with the feeling of the anger of God, and becoming a curse. Both these Are counted to us, to the pardon of all Sins, fault, and punishment,
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and the counting of all righteousnesse and fauours with that.
and the counting of all righteousness and favours with that.
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Now that which is said of Christ, is to be vnderstoode of him alone, without mixture of any other thing whatsoeuer:
Now that which is said of christ, is to be understood of him alone, without mixture of any other thing whatsoever:
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nothing beside beeing able to make so white, as Christes righteousnesse. The third thing is the partie receiuing, & that is Dauid.
nothing beside being able to make so white, as Christ's righteousness. The third thing is the party receiving, & that is David.
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And here, as there is imputation on Gods part, there must be application in the partie praying, to wit, fayth.
And Here, as there is imputation on God's part, there must be application in the party praying, to wit, faith.
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For as the sprinkling of the Hysope and water was receiued, so must Christ be. Heere therefore faith is most necessarie:
For as the sprinkling of the Hyssop and water was received, so must christ be. Here Therefore faith is most necessary:
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to the full vnderstanding vvhereof are necessarie to bee knowne, 1 The obiect. 2 The partes. 3 The properties of it.
to the full understanding whereof Are necessary to be known, 1 The Object. 2 The parts. 3 The properties of it.
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The generall obiect of fayth, is the whole word of God, but more particulerly the doctrine of saluation by Christ,
The general Object of faith, is the Whole word of God, but more particularly the Doctrine of salvation by christ,
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as the marrow and pith of the Scriptures. The parts of fayth are three. The first knowledge, which is a perceiuing of the meaning of the worde of God,
as the marrow and pith of the Scriptures. The parts of faith Are three. The First knowledge, which is a perceiving of the meaning of the word of God,
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but especially of saluation by Christ, which then we may iudge to be sound, when we can discerne falshood,
but especially of salvation by christ, which then we may judge to be found, when we can discern falsehood,
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when we rest vpon grounds of Scripture, when nothing can driue vs frō it. The second, assent, which is a full perswasion, that the former is true.
when we rest upon grounds of Scripture, when nothing can driven us from it. The second, assent, which is a full persuasion, that the former is true.
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The third affiance or application, whereby wee are perswaded that the word of saluation, and so saluation is ours.
The third affiance or application, whereby we Are persuaded that the word of salvation, and so salvation is ours.
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And heere indeede lieth the chiefe force of fayth, whereas the wicked may haue the other parts.
And Here indeed lies the chief force of faith, whereas the wicked may have the other parts.
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The properties followe, 1 Commonly it is small and weake. 2 It desireth to increase. 3 It maketh the hart to thinke most highly of Christ.
The properties follow, 1 Commonly it is small and weak. 2 It Desires to increase. 3 It makes the heart to think most highly of christ.
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4 It will change the whole man. The commendation of this iustice followeth, I shall be whiter then snow. Quest.
4 It will change the Whole man. The commendation of this Justice follows, I shall be Whiter then snow. Quest.
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How can this be, seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse,
How can this be, seeing every where the Saints in Scriptures do disavow their own righteousness,
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and are ashamed of it? Aun. Righteousnes is two-fold, of Iustification. Sanctification.
and Are ashamed of it? Nias. Righteousness is twofold, of Justification. Sanctification.
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That which the Saints mislike, is the imperfectnesse of theyr sanctification, not of iustification, which can haue no blemish.
That which the Saints mislike, is the imperfectness of their sanctification, not of justification, which can have no blemish.
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Indeede sanctification is neuer seuered from a partie iustified, yet it must be distinguished from iustification.
Indeed sanctification is never severed from a party justified, yet it must be distinguished from justification.
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Gather then from hence, 1 That Christes righteousnesse imputed vnto vs, is most perfect, that God cannot in the rigour of his iustice finde fault with it, els could not the Prophet by it be so white.
Gather then from hence, 1 That Christ's righteousness imputed unto us, is most perfect, that God cannot in the rigour of his Justice find fault with it, Else could not the Prophet by it be so white.
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2 When wee consider of righteousnes to abide the iudgment of God, all our owne, of neuer so inward sanctification, must be remoued.
2 When we Consider of righteousness to abide the judgement of God, all our own, of never so inward sanctification, must be removed.
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3 That perfectnesse may stand with vnperfectnesse, that is perfectnesse of iustification, with imperfectnes of sanctification.
3 That perfectness may stand with unperfectness, that is perfectness of justification, with imperfectness of sanctification.
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4 That all iustified parties, are iustified equally, euerie one partaking the righteousnesse of Christ. Mary and Rahab, Peter & the theefe.
4 That all justified parties, Are justified equally, every one partaking the righteousness of christ. Mary and Rahab, Peter & the thief.
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It followeth not from hence, that glorie should be equall. Thus much of the first particuler petition:
It follows not from hence, that glory should be equal. Thus much of the First particular petition:
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the second followeth in the 8 verse, Make me to heare ioy and gladnesse, that the bones which thou hast broken may reioyce.
the second follows in the 8 verse, Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.
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This particuler desire, is for the further confirmation of the former, and is a fruite of that.
This particular desire, is for the further confirmation of the former, and is a fruit of that.
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Wherein we may consider two things. 1 That which is prayed for. 2 The end. That which is prayed for, is, Make me to heare ioy & gladnesse.
Wherein we may Consider two things. 1 That which is prayed for. 2 The end. That which is prayed for, is, Make me to hear joy & gladness.
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The end, That the bones which thou hast broken, may reioyce.
The end, That the bones which thou hast broken, may rejoice.
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In that which is prayed for, we may consider what is desired from God to be bestowed,
In that which is prayed for, we may Consider what is desired from God to be bestowed,
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then what of the Prophet to be receiued.
then what of the Prophet to be received.
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That which God is desired to giue, is to Make to heare. That which the Prophet would receiue, is ioy & gladnesse.
That which God is desired to give, is to Make to hear. That which the Prophet would receive, is joy & gladness.
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The manner of wordes, thou shalt make mee heare, it is in steed of make me to heare, by a very vsuall maner of speech in the Hebrew tongue.
The manner of words, thou shalt make me hear, it is in steed of make me to hear, by a very usual manner of speech in the Hebrew tongue.
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Now surely, very fitly is this desire ioyned to the former, as in the 32 Psalme,
Now surely, very fitly is this desire joined to the former, as in the 32 Psalm,
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after the doctrine of forgiuenes of fins, reioycing, verse 11. So Rom, 5, 1.1, Iohn 1, 4. So as that without the former this can neuer be,
After the Doctrine of forgiveness of fins, rejoicing, verse 11. So Rom, 5, 1.1, John 1, 4. So as that without the former this can never be,
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and where the other is, there this is.
and where the other is, there this is.
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Howsoeuer the wordes heere stande, the first in nature, which the Prophet prayeth for, is ioy and gladnesse.
Howsoever the words Here stand, the First in nature, which the Prophet Prayeth for, is joy and gladness.
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Ioy and gladnesse, though they much agree in one, yet is the latter some increase of the former.Joy and gladness, though they much agree in one, yet is the latter Some increase of the former.
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Ioy is a sweete motion in the soule, vpon opinion of hauing some present good. Which according to the cause & obiect is diuers.
Joy is a sweet motion in the soul, upon opinion of having Some present good. Which according to the cause & Object is diverse.
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For when nature is delighted with anie thing pleasing or preseruing it, then is naturall or fleshlie ioy,
For when nature is delighted with any thing pleasing or preserving it, then is natural or fleshly joy,
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so when the regenerate part is delighted with some grace or heauenly thing, this is holy or spirituall ioy, which is chiefely meant in this place.
so when the regenerate part is delighted with Some grace or heavenly thing, this is holy or spiritual joy, which is chiefly meant in this place.
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Sometimes indeed God giueth comfort of this world, but it is not generall, nor simply to be prayed for.
Sometime indeed God gives Comfort of this world, but it is not general, nor simply to be prayed for.
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This is a fruite of fayth.
This is a fruit of faith.
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And is peace of conscience increased, arising vppon the sweet feeling of Gods loue in Christ, whereby wee can be cheerefull in afflictions.
And is peace of conscience increased, arising upon the sweet feeling of God's love in christ, whereby we can be cheerful in afflictions.
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And that it is peace of conscience increased, it is cleere. Bare peace is but quietnesse, ioy must needes be more, and therefore followeth vpon peace.
And that it is peace of conscience increased, it is clear. Bore peace is but quietness, joy must needs be more, and Therefore follows upon peace.
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Psal, 32, 11, Gala: 5, 22. Besides, it is with such a feeling of the fauour of God, as that it is part euen of the kingdom of God, Rom, 14.17.
Psalm, 32, 11, Gala: 5, 22. Beside, it is with such a feeling of the favour of God, as that it is part even of the Kingdom of God, Rom, 14.17.
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And therefore by Peter is called glorious ioy. 1, Peter, 1, 8. How it maketh to reioyce in afflictions, Paule sheweth, Rom: 5, 3.
And Therefore by Peter is called glorious joy. 1, Peter, 1, 8. How it makes to rejoice in afflictions, Paul shows, Rom: 5, 3.
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Now no doubt Dauid prayeth for this, as it should be in the children of God, for Paule 1, Thes. 5, 16, requireth thē to reioyce euermore, & to the Phil: 4, 4, Reioyce in the Lord, and againe I say reioyce.
Now no doubt David Prayeth for this, as it should be in the children of God, for Paul 1, Thebes 5, 16, requires them to rejoice evermore, & to the Philip: 4, 4, Rejoice in the Lord, and again I say rejoice.
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Hauing thus in some sort seene the meaning of this first branch, we cannot but learne somewhat by it.
Having thus in Some sort seen the meaning of this First branch, we cannot but Learn somewhat by it.
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And first, that howsoeuer all ioy haue some sweetnesse, yet the Prophet desireth none that is of the worlde:
And First, that howsoever all joy have Some sweetness, yet the Prophet Desires none that is of the world:
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So ought we to doe, and if God send it, to endeuour to vse it aright, which is very hard.
So ought we to do, and if God send it, to endeavour to use it aright, which is very hard.
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2 Againe, in that he is thus earnest for this ioy, it appeareth that eyther he had it not at all now, (as was most likely by reason of his grieuous sin) or not in such measure as he longed for it.
2 Again, in that he is thus earnest for this joy, it appears that either he had it not At all now, (as was most likely by reason of his grievous since) or not in such measure as he longed for it.
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And sure it is, that nothing quaileth & allayeth this ioy more then sin.
And sure it is, that nothing quaileth & allayeth this joy more then since.
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3 A man may be in the fauour of God, and alwayes not feele ioy in the holy Ghost.
3 A man may be in the favour of God, and always not feel joy in the holy Ghost.
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Indeede it is an excellent gift, but such as many times Gods children want, though neuer they want matter to make them reioyce.
Indeed it is an excellent gift, but such as many times God's children want, though never they want matter to make them rejoice.
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This is the first branch prayed for, the second is gladnes: this is increased ioy.
This is the First branch prayed for, the second is gladness: this is increased joy.
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He feeling intolerable griefe for sinne, can neuer be satisfied, but wisheth all comfort to his broken hart.
He feeling intolerable grief for sin, can never be satisfied, but wishes all Comfort to his broken heart.
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So did he Psalm, 32, 11, and Phil: 4, 4.
So did he Psalm, 32, 11, and Philip: 4, 4.
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Nowe indeede well might the Prophet be stirred thus vp to pray, for the sundry great causes of griefe, which hee might finde in himselfe,
Now indeed well might the Prophet be stirred thus up to pray, for the sundry great Causes of grief, which he might find in himself,
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as other the children of God, who sometimes may be brought so low, as to think that all Gods comforts are too little for them.
as other the children of God, who sometime may be brought so low, as to think that all God's comforts Are too little for them.
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1 So as that men must not giue ouer, though sometimes they be brought so low.
1 So as that men must not give over, though sometime they be brought so low.
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2 Besides, it is a good signe to find the want, and long for the hauing of this ioy, and the more the better.
2 Beside, it is a good Signen to find the want, and long for the having of this joy, and the more the better.
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Now followeth the thing which on Gods part he prayeth for, Make me to heare. Wherein is the Authour, and the meanes.
Now follows the thing which on God's part he Prayeth for, Make me to hear. Wherein is the Author, and the means.
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The Authour is God, who onely can giue this ioy. Ioh: 16, 22. So as that it neuer can by any be taken away.
The Author is God, who only can give this joy. John: 16, 22. So as that it never can by any be taken away.
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To whom we must onely seeke. 1 The meanes is hearing.
To whom we must only seek. 1 The means is hearing.
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For this ioy beeing a fruite of fayth, is bred by the word of fayth, which especially is the Gospell:
For this joy being a fruit of faith, is bred by the word of faith, which especially is the Gospel:
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so as all must attend thereto.
so as all must attend thereto.
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2 In that he desireth to be made to heare this ioy, whereas ioy indeede is rather in feeling, he sheweth that we must hang vpon the word, wayting against heereafter to be full possessed of this ioy, heere wee heare of it,
2 In that he Desires to be made to hear this joy, whereas joy indeed is rather in feeling, he shows that we must hang upon the word, waiting against hereafter to be full possessed of this joy, Here we hear of it,
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after wee enter into it, according to that, Enter into the ioy of thy Lord.
After we enter into it, according to that, Enter into the joy of thy Lord.
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Thus much of the thing, nowe followeth the end, That the bones which thou hast broken, may reioyce.
Thus much of the thing, now follows the end, That the bones which thou hast broken, may rejoice.
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It is allegoricall, that is, one thing is saide, and another is meant.
It is allegorical, that is, one thing is said, and Another is meant.
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The Prophets minde is to finde some sweet comfort, after great griefe, hee vseth a comparison of broken bones, which are meruailously painefull to any in whom they are,
The prophets mind is to find Some sweet Comfort, After great grief, he uses a comparison of broken bones, which Are marvelously painful to any in whom they Are,
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& he seemeth to fetch this speech from the practise of Lyons, who first breake the bones, & then deuoure.
& he seems to fetch this speech from the practice of Lyons, who First break the bones, & then devour.
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So saith Ezechiah in his great griefe, Esa, 38.13. He brake all my bones like a Lyon. For so in Daniel 6.24. are Lyons said to haue broken the bones of Daniels enemies, ere euer they came to the ground.
So Says Hezekiah in his great grief, Isaiah, 38.13. He brake all my bones like a lion. For so in daniel 6.24. Are Lyons said to have broken the bones of Daniel's enemies, ere ever they Come to the ground.
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And therefore it is obserued in the first booke of Kings, 13. chap. 27. verse, that when the olde Prophet came,
And Therefore it is observed in the First book of Kings, 13. chap. 27. verse, that when the old Prophet Come,
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and found the body of the younger Prophet dead, that the Lyon had not eaten the carcasse, nor broken, (for so the Hebrew is) that is, the bones of the Asse.
and found the body of the younger Prophet dead, that the lion had not eaten the carcase, nor broken, (for so the Hebrew is) that is, the bones of the Ass.
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So as in the middest of this griefe of Dauid, he seemeth to himselfe to see God as a fierce Lyon to come vpon him,
So as in the midst of this grief of David, he seems to himself to see God as a fierce lion to come upon him,
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and put him in great paine and more feare.
and put him in great pain and more Fear.
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All this is in the conscience, so as that vnlesse one haue felt the wound of spirit, hee could hardly gesse, that it should haue such terrours.
All this is in the conscience, so as that unless one have felt the wound of Spirit, he could hardly guess, that it should have such terrors.
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See in Dauid, that the greatest griefes that are, doe not straightway shew a desperate estate? God can euen bring to the gates of hell,
See in David, that the greatest griefs that Are, do not straightway show a desperate estate? God can even bring to the gates of hell,
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& yet raise vp againe, as he did him.
& yet raise up again, as he did him.
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2 And yet that it is a good thing, according to the greatnes of sinne, greatly to sorrow.
2 And yet that it is a good thing, according to the greatness of sin, greatly to sorrow.
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Our Sauiour liked it in the woman, that washed his feete with her teares.
Our Saviour liked it in the woman, that washed his feet with her tears.
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3 But alwayes in the middest of terrours, we must take heede, we be not driuen from God,
3 But always in the midst of terrors, we must take heed, we be not driven from God,
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and onely poare vpon our griefes.
and only poare upon our griefs.
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For Dauid nowe could pray, that these his bones might reioyce, that is, that hee might feele as much comsort as he had felt sorrow.
For David now could pray, that these his bones might rejoice, that is, that he might feel as much Consort as he had felt sorrow.
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Shewing, that as God can, so many times he doth send meruailous ioy after griefe. Thus much of the second petition, a third followeth.
Showing, that as God can, so many times he does send marvelous joy After grief. Thus much of the second petition, a third follows.
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verse, 9. Hide thy face, &c. Which is in part a repetition of that which was generally prayed for, in the first verse of the Psalme,
verse, 9. Hide thy face, etc. Which is in part a repetition of that which was generally prayed for, in the First verse of the Psalm,
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& is in it selfe, a desire for to haue pardon of sinne. It consisteth of two branches bearing the same fruite, and signifying the same thing.
& is in it self, a desire for to have pardon of sin. It Consisteth of two branches bearing the same fruit, and signifying the same thing.
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The first braunch is, Hide thy face from my sinnes. Which wordes are not in their proper meaning.
The First branch is, Hide thy face from my Sins. Which words Are not in their proper meaning.
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Face, is put for the eyes, and eyes for sight and knowledge, from vvhence ariseth bewraying of mislike.Face, is put for the eyes, and eyes for sighed and knowledge, from whence arises bewraying of mislike.
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For when we see a thing that displeaseth vs, we bewray our mislike by our countenance.
For when we see a thing that displeaseth us, we bewray our mislike by our countenance.
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And therefore Dauid would haue God not to looke vpon his sinne, least he should, as he iustly might, mislike him.
And Therefore David would have God not to look upon his sin, lest he should, as he justly might, mislike him.
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Hiding, is, that Dauids sinnes come not into Gods sight.Hiding, is, that David Sins come not into God's sighed.
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But heere may be a question, How can any thing couer Gods eyes, who is all eye, and euery where? Aunswere.
But Here may be a question, How can any thing cover God's eyes, who is all eye, and every where? Answer.
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These thinges are not spoken properly, but to our capacitie, whereby Dauids desire that God should not so take knowledge of his sinnes as hee should punish them, is set downe.
These things Are not spoken properly, but to our capacity, whereby David desire that God should not so take knowledge of his Sins as he should Punish them, is Set down.
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Indeede nothing can couer Gods eyes against his will: yet himselfe may shut his eyes, or winke, as Acts, 17.30. and though hee cannot choose but knowe our sinnes, yet he may choose, whether he will mislike vs (being in Christ) or punish vs for them, which is the thing that Dauid desireth.
Indeed nothing can cover God's eyes against his will: yet himself may shut his eyes, or wink, as Acts, 17.30. and though he cannot choose but know our Sins, yet he may choose, whither he will mislike us (being in christ) or Punish us for them, which is the thing that David Desires.
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Now the onely veile that couereth Gods eyes from beholding our sinnes, is Christ, and his righteousnes, which God the Father beholding, doth so like and take such pleasure in,
Now the only veil that Covereth God's eyes from beholding our Sins, is christ, and his righteousness, which God the Father beholding, does so like and take such pleasure in,
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as that he respecteth not our vnworthines, nay looking through Christ, doth account vs worthy. The other branch followeth, Put away all mine iniquities.
as that he respecteth not our unworthiness, nay looking through christ, does account us worthy. The other branch follows, Put away all mine iniquities.
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Which because it was in the beginning of the Psalme, needeth not heere to be treated of.
Which Because it was in the beginning of the Psalm, needs not Here to be treated of.
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Now followeth a fourth desire in the 10. verse. Create in me a cleane heart, &c. And this is for sanctification:
Now follows a fourth desire in the 10. verse. Create in me a clean heart, etc. And this is for sanctification:
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as also hath two parts in it, whereof the one dooth serue to expound the other.
as also hath two parts in it, whereof the one doth serve to expound the other.
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The former is, Create in me a cleane hart.
The former is, Create in me a clean heart.
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Heart, is not put for the fleshy part of the body, but for the soule, which keepeth especiall residence there,Heart, is not put for the fleshy part of the body, but for the soul, which Keepeth especial residence there,
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and not for the substance and powers, but qualities;
and not for the substance and Powers, but qualities;
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and though it be all ouer the body, yet hath it the chaire of estate in the heart, according to the Scriptures, otherwise then some Philosophers & Phisitions write, that it is in the braine.
and though it be all over the body, yet hath it the chair of estate in the heart, according to the Scriptures, otherwise then Some Philosophers & Physicians write, that it is in the brain.
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So as that the Prophet here meaneth the very fountaine, and head spring of life and all functions thereof.
So as that the Prophet Here means the very fountain, and head spring of life and all functions thereof.
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This is the more to be marked, for the order, in that hee desireth to haue the heart wrought vpon:
This is the more to be marked, for the order, in that he Desires to have the heart wrought upon:
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because that, 1 vvithout the heart, nothing will be cleane in man. 2 With the heart alwayes the rest of the soule and body followeth.
Because that, 1 without the heart, nothing will be clean in man. 2 With the heart always the rest of the soul and body follows.
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It is therefore all our duties, to labour to haue our hearts wrought vpon first. For as the heart in the body, the root in the tree first are made;
It is Therefore all our duties, to labour to have our hearts wrought upon First. For as the heart in the body, the root in the tree First Are made;
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so must it be in grace, the heart and soule must be setled first.
so must it be in grace, the heart and soul must be settled First.
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After he prayeth to haue this cleane, that is, free, not onlie from the guilt of sinne,
After he Prayeth to have this clean, that is, free, not only from the guilt of sin,
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but from the filth and corruption of it, which is especially meant. Creating, to speake properly, is to make of naught, and is vsed heere vnproperly.
but from the filth and corruption of it, which is especially meant. Creating, to speak properly, is to make of nought, and is used Here unproperly.
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The Prophet speaketh according to his owne feeling, and present iudgement of himselfe, as though he had lost all,
The Prophet speaks according to his own feeling, and present judgement of himself, as though he had lost all,
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and had no goodnes in himselfe.
and had no Goodness in himself.
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No doubt the Prophets heart was in part cleane, though not so much as he desired.
No doubt the prophets heart was in part clean, though not so much as he desired.
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These thinges thus opened, heere commeth a question first to be aunswered. Quest. Whether Dauid could haue lost the cleanenes of heart, hauing once had it? Aun.
These things thus opened, Here comes a question First to be answered. Quest. Whither David could have lost the cleanenes of heart, having once had it? Nias.
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No. The gifts and calling of God, that is (as I take it) the gifts of effectuall calling, are such as God neuer repenteth of or taketh away.
No. The Gifts and calling of God, that is (as I take it) the Gifts of effectual calling, Are such as God never Repenteth of or Takes away.
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Faith, hope, and charity, are abiding gifts, as sure as the election of God, which is vnchangeable.
Faith, hope, and charity, Are abiding Gifts, as sure as the election of God, which is unchangeable.
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Indeede the children of God, if we only considered them in themselues with their enemies, might fall away,
Indeed the children of God, if we only considered them in themselves with their enemies, might fallen away,
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but being founded vpon the vnchangeable nature of God, and immutability of his counsaile, they cannot, the gates of hell shall not preuaile against them, the elect cannot be deceaued or plucked out of Christes hands.
but being founded upon the unchangeable nature of God, and immutability of his counsel, they cannot, the gates of hell shall not prevail against them, the elect cannot be deceived or plucked out of Christ's hands.
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Nay, certaine it is, that Dauid did not actually leese his former cleanenesse.
Nay, certain it is, that David did not actually lose his former cleanenesse.
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For sure it is his heart smiting him (as heere it did) so dooing before in lesse matters, it was not wholy voide of cleanenesse.
For sure it is his heart smiting him (as Here it did) so doing before in less matters, it was not wholly void of cleanenesse.
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And againe, it could not pray for cleanenesse, if it were not somwhat cleane.
And again, it could not pray for cleanenesse, if it were not somewhat clean.
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This is most sure, that by greeuous sinnes much filthinesse commeth to the soule, as by a boistrous winde a tree may loose his leaues and some branches,
This is most sure, that by grievous Sins much filthiness comes to the soul, as by a boisterous wind a tree may lose his leaves and Some branches,
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so as that the partie sinning, may be brought into as great passions almost as if he had lost all,
so as that the party sinning, may be brought into as great passion almost as if he had lost all,
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but the desire of the grace is an vnfallible certainty of some grace of that kinde.
but the desire of the grace is an unfallible certainty of Some grace of that kind.
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The Prophet therefore desireth not a cleane heart, because he had it not in no sort,
The Prophet Therefore Desires not a clean heart, Because he had it not in no sort,
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but because he could not so well perceaue it in himselfe, and take such comfort in it,
but Because he could not so well perceive it in himself, and take such Comfort in it,
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as he had done before, and for that he desired it a great deale more then now he had it.
as he had done before, and for that he desired it a great deal more then now he had it.
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So learned, so ritch men thinke themselues not learned, not ritch, in respect of that which they doe desire,
So learned, so rich men think themselves not learned, not rich, in respect of that which they do desire,
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and when the Sunne is vp, the Moone seemeth to haue no light.
and when the Sun is up, the Moon seems to have no Light.
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Well then, in that the Prophet desireth this cleane heart, whereas sundry other parts were vncleane besides, he sheweth, that, 1. of all vncleanenesse, that which is of the heart is most filthy, there being (as it were) the common sinke of all sinne in a man,
Well then, in that the Prophet Desires this clean heart, whereas sundry other parts were unclean beside, he shows, that, 1. of all uncleanness, that which is of the heart is most filthy, there being (as it were) the Common sink of all sin in a man,
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so as that howsoeuer the chanels be cleansed, if the draine be not, little cleanenesse will be procured.
so as that howsoever the channels be cleansed, if the drain be not, little cleanenesse will be procured.
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2 In that his filthinesse maketh him pray for fresh cleannesse, as though he had not any, see to what a passe some grosse sinne may bring a man vnto,
2 In that his filthiness makes him pray for fresh cleanness, as though he had not any, see to what a pass Some gross sin may bring a man unto,
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euen to doubt of his estate, touching his cleansing, and so being in the fauour of God.
even to doubt of his estate, touching his cleansing, and so being in the favour of God.
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3 No doubt it is a very hard thing to cleanse a heart, onlie able to be done by God himselfe.
3 No doubt it is a very hard thing to cleanse a heart, only able to be done by God himself.
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4 There is none but with Dauid may finde filthinesse in his heart, from whence hee might desire to haue it purged.
4 There is none but with David may find filthiness in his heart, from whence he might desire to have it purged.
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For this purpose reade Mar. 7.21.22. and 2. Cor. 7.2. 5 Now Dauid so prayeth for a cleane heart, as that hee dooth not neglect pure handes, &c. A pure heart will cleanse the whole body and soule, wheresoeuer it is. Psal. 24.4.
For this purpose read Mar. 7.21.22. and 2. Cor. 7.2. 5 Now David so Prayeth for a clean heart, as that he doth not neglect pure hands, etc. A pure heart will cleanse the Whole body and soul, wheresoever it is. Psalm 24.4.
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6 Neuer can any of the children of God, content themselues with the begun cleanenesse which they haue,
6 Never can any of the children of God, content themselves with the begun cleanenesse which they have,
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but they alwayes will be growing in it.
but they always will be growing in it.
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7 Nowe seeing it is thus, it is our parts to desire cleanenesse as well as Dauid.
7 Now seeing it is thus, it is our parts to desire cleanenesse as well as David.
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For that with it we shall see God. Math. 5, 8. Looke Psal. 24.4. Heb. 12, 14.
For that with it we shall see God. Math. 5, 8. Look Psalm 24.4. Hebrew 12, 14.
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8 Now God onely worketh this. Ezech. 36, 26. By his worde, faith, and Spirit, regenerating and renuing.
8 Now God only works this. Ezekiel 36, 26. By his word, faith, and Spirit, regenerating and renewing.
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But heere a question may be made. Quest. How may one know, whether his hart be cleane, yea or no? Aunswere.
But Here a question may be made. Quest. How may one know, whither his heart be clean, yea or no? Answer.
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If hee haue the former things, whereby it is wrought.
If he have the former things, whereby it is wrought.
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Besides a cleane heart, 1. vvill desire to haue cleane hands, and so euery part and power of soule and body, 2. vvill hate euen the garment spotted of the flesh, 3. vvill neuer flatter it selfe in secret, 4. vvill be willing to be examined:
Beside a clean heart, 1. will desire to have clean hands, and so every part and power of soul and body, 2. will hate even the garment spotted of the Flesh, 3. will never flatter it self in secret, 4. will be willing to be examined:
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vncleane persons will be loath to be found in their filth.
unclean Persons will be loath to be found in their filth.
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Thus much of the former part, the latter followeth, and is almost the same with the former. First somewhat for the words.
Thus much of the former part, the latter follows, and is almost the same with the former. First somewhat for the words.
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Spirit, among many things in Scripture which it signifieth, is heere put for the motion and stirring of the mind.Spirit, among many things in Scripture which it signifies, is Here put for the motion and stirring of the mind.
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So Luk. 9, 55. Num. 14.24. Right, doth signifie setling, 1. In the fauour of God, 2. and obedience to him.
So Luk. 9, 55. Num. 14.24. Right, does signify settling, 1. In the favour of God, 2. and Obedience to him.
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Renue, that is, refresh that which is somewhat decayed and blemished, restore it to the former perfection againe.Renew, that is, refresh that which is somewhat decayed and blemished, restore it to the former perfection again.
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Within me; that is, such as may spread ouer my whole person.Within me; that is, such as may spread over my Whole person.
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Consider then. 1. That seeing Dauid prayeth for this right spirit, which is constant, that there is such an one,
Consider then. 1. That seeing David Prayeth for this right Spirit, which is constant, that there is such an one,
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and that one may haue it, and pray for it by faith.
and that one may have it, and pray for it by faith.
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2 That all are to labour to be constant in perswasion of Gods loue to vs,
2 That all Are to labour to be constant in persuasion of God's love to us,
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and in performance of our duties to him. 3 That euen first thoughts and rising motions, are to be looked vnto and ordered.
and in performance of our duties to him. 3 That even First thoughts and rising motions, Are to be looked unto and ordered.
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4 That these good motions will fade, and decay in vs. 5 That wee haue great neede to haue them often refreshed and renued in vs.
4 That these good motions will fade, and decay in us 5 That we have great need to have them often refreshed and renewed in us
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Thus much of the fourth petition, nowe followeth the fift, in the 11. verse, and seemeth to be a deprecation,
Thus much of the fourth petition, now follows the fift, in the 11. verse, and seems to be a deprecation,
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or desire to haue some kind of punishment kept from him.
or desire to have Some kind of punishment kept from him.
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Some take it to be all one with that which went before, neuerthelesse I take it to be distinguished from the former.
some take it to be all one with that which went before, nevertheless I take it to be distinguished from the former.
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For although sometimes in one verse the latter is all one with the former, yet is it not wont so to be in diuers verses,
For although sometime in one verse the latter is all one with the former, yet is it not wont so to be in diverse Verses,
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and especially in such short Scriptures, but vpon some speciall occasion.
and especially in such short Scriptures, but upon Some special occasion.
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This desire then containeth a request, to haue particuler iudgements or punishments kept from the Prophet.
This desire then Containeth a request, to have particular Judgments or punishments kept from the Prophet.
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For to the fault of sinne, belong diuers rods & scourges, which the Prophet heere feareth.
For to the fault of sin, belong diverse rods & scourges, which the Prophet Here fears.
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Now this desire hath two parts.
Now this desire hath two parts.
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The first, Cast me not away from thy presence, the other, take not thy holy spirit from me.
The First, Cast me not away from thy presence, the other, take not thy holy Spirit from me.
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In both the which the Prophet Dauid seemeth to haue respect to Gods dealing with Saul, whom he cast off from being King,
In both the which the Prophet David seems to have respect to God's dealing with Saul, whom he cast off from being King,
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as to haue the kingdom to continue in his line, and from whom likewise he tooke his good spirit.
as to have the Kingdom to continue in his line, and from whom likewise he took his good Spirit.
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The presence or face of God in Scripture signifieth sundry things, which were too long to recite:
The presence or face of God in Scripture signifies sundry things, which were too long to recite:
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heere it containeth three things. 1. Fauour of God, 2. The place of the worship of God, whence the face and fauour of God may be perceaued So Gen. 4.10.14. Ion. 1.3. 1. Sam. 26.19. 3 Seruice before or in the presence of God.
Here it Containeth three things. 1. Favour of God, 2. The place of the worship of God, whence the face and favour of God may be perceived So Gen. 4.10.14. Ion. 1.3. 1. Sam. 26.19. 3 Service before or in the presence of God.
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Which in Dauid was his seruice in gouerning the kingdome. So Math. 18.10. Iob 1.6. Esth. 1.14. These the Prophet desireth not to leese.
Which in David was his service in governing the Kingdom. So Math. 18.10. Job 1.6. Esth. 1.14. These the Prophet Desires not to lose.
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Cast me not, take not these away from me in an anger, otherwise I shall endeuour to beare the losse patiently.Cast me not, take not these away from me in an anger, otherwise I shall endeavour to bear the loss patiently.
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First now let vs learne by Dauid calling to minde Gods dealing toward Saul, to profit and be the wiser for Gods punishments in others.
First now let us Learn by David calling to mind God's dealing towards Saul, to profit and be the Wiser for God's punishments in Others.
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2 Let vs a little enquire, whether this fauour the Prophet feareth to leese, be for and to saluation,
2 Let us a little inquire, whither this favour the Prophet fears to lose, be for and to salvation,
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or in thinges onely belonging to this life? For the clearing wherof some sentences must first be set downe.
or in things only belonging to this life? For the clearing whereof Some sentences must First be Set down.
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1 Dauid had the fauour of God to saluation. 2 Dauid could neuer fully and for euer loose it.
1 David had the favour of God to salvation. 2 David could never Fully and for ever lose it.
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3 Dauid might haue the feeling of it so impaired, as that he might feare that he should loose it.
3 David might have the feeling of it so impaired, as that he might Fear that he should lose it.
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4 Neuerthelesse this fauour is not heere meant:
4 Nevertheless this favour is not Here meant:
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but that fauour whereby God first gaue Dauid the kingdome, aduauncing him to the honour of being Gods Lieuetenant to gouerne his people, in hauing God for his defence and grace,
but that favour whereby God First gave David the Kingdom, advancing him to the honour of being God's Lieutenant to govern his people, in having God for his defence and grace,
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as Saul had for a time. Which fauour among outward things, is the greatest in the world.
as Saul had for a time. Which favour among outward things, is the greatest in the world.
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This Dauid desireth may not be taken from him, not so much for the kingdome sake:
This David Desires may not be taken from him, not so much for the Kingdom sake:
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as 1. That God might not bewray to others, that he was displeased with Dauid. 2 That Dauid might not by occasion heereof, cause the aduersaries to blaspheme.
as 1. That God might not bewray to Others, that he was displeased with David. 2 That David might not by occasion hereof, cause the Adversaries to Blaspheme.
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3 That yet Dauid might haue his high place, frō whence he might make open confession and acknowledging of his fault to all his kingdome. Thus much for that question.
3 That yet David might have his high place, from whence he might make open Confessi and acknowledging of his fault to all his Kingdom. Thus much for that question.
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1 Now all that are aboue others, if they meane to keepe their wealth, & honours in the fauour of God, they must take heede of sinne.
1 Now all that Are above Others, if they mean to keep their wealth, & honours in the favour of God, they must take heed of sin.
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2 Since that kingdomes are taken from Princes, and so meruailous changings and troubles come, wee had neede pray for Kings that they sinne not,
2 Since that kingdoms Are taken from Princes, and so marvelous changings and Troubles come, we had need pray for Kings that they sin not,
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and if they sinne, that they may repent. 3 That euen for sinnes, God taketh away outward fauours.
and if they sin, that they may Repent. 3 That even for Sins, God Takes away outward favours.
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4 That in outward callings, men should remember to labour in them, as seruing before the face of God.
4 That in outward callings, men should Remember to labour in them, as serving before the face of God.
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5 That in the lesser matters, as any outward thing, it greeueth the seruant of GOD, to see any displeasure of God.
5 That in the lesser matters, as any outward thing, it Grieveth the servant of GOD, to see any displeasure of God.
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Hitherto the first part, the second followeth, Take not thy holy spirit from me. Spirit, dooth heere signifie the gift of the Spirit, as else where in Scriptures.
Hitherto the First part, the second follows, Take not thy holy Spirit from me. Spirit, doth Here signify the gift of the Spirit, as Else where in Scriptures.
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I doe not thinke that the Prophets meaning is, to speake of the spirit, which is called of sanctification (which howsoeuer a man may feare to leese, can neuer yet fully be lost) but of the good spirit of the holy God, which spirit is said to haue departed from Saul. 1, Sam. 16.14, Saul had not the sanctifying spirit of God (vnlesse onely in restraining him.) Indeede he is said to be an other man, that is, furnished with other gifts then he had before, whereby he was enabled to gouerne the kingdome,
I do not think that the prophets meaning is, to speak of the Spirit, which is called of sanctification (which howsoever a man may Fear to lose, can never yet Fully be lost) but of the good Spirit of the holy God, which Spirit is said to have departed from Saul. 1, Sam. 16.14, Saul had not the sanctifying Spirit of God (unless only in restraining him.) Indeed he is said to be an other man, that is, furnished with other Gifts then he had before, whereby he was enabled to govern the Kingdom,
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as in the booke of Iudges, the spirit of the Lord is said to come vpon the Iudges, that is, the worke of the spirit, in sundry gifts and abilities of the spirit for gouernment in warre and peace.
as in the book of Judges, the Spirit of the Lord is said to come upon the Judges, that is, the work of the Spirit, in sundry Gifts and abilities of the Spirit for government in war and peace.
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As Saule therefore lost such gifts, so Dauid prayeth he may not, to wit, loue of his Countrey and people, prudence, courage, making good lawes, felicity, or good successe.
As Saule Therefore lost such Gifts, so David Prayeth he may not, to wit, love of his Country and people, prudence, courage, making good laws, felicity, or good success.
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He teacheth vs then, 1. That sinne deserueth not onely the impairing of sauing graces, but the losse euen of gifts meete for a mans particuler vocation. So God threatneth Mal. 2.2.
He Teaches us then, 1. That sin deserves not only the impairing of Saving graces, but the loss even of Gifts meet for a men particular vocation. So God threatens Malachi 2.2.
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to curse their blessings, and saith, Ezech. 20, 26. That he polluted them in their gifts,
to curse their blessings, and Says, Ezekiel 20, 26. That he polluted them in their Gifts,
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so Nabuchadnezzar is said to be turned into a beast, Dan. 4. That is, to loose the vse of reason:
so Nebuchadnezzar is said to be turned into a beast, Dan. 4. That is, to lose the use of reason:
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after the same manner Nabal became a sot or a stone. 1, Sam. 25.37. 2 That euen the gifts of a mans calling, are from the Spirit of God,
After the same manner Nabal became a sot or a stone. 1, Sam. 25.37. 2 That even the Gifts of a men calling, Are from the Spirit of God,
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so as not the meanest calling or gift belonging thereto, is to be despised.
so as not the Meanest calling or gift belonging thereto, is to be despised.
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3 That euery one is to endeuour to haue, to preserue and increase the gifts of his calling.
3 That every one is to endeavour to have, to preserve and increase the Gifts of his calling.
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4 Now as all gifts are good, so those which are for the ordering of family, cittie, or kingdome, are most excellent.
4 Now as all Gifts Are good, so those which Are for the ordering of family, City, or Kingdom, Are most excellent.
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5 Mention of the holy Spirit is made to teach vs, that all duties are to be done holily.
5 Mention of the holy Spirit is made to teach us, that all duties Are to be done holily.
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They are done holily, when: 1 First the kinde of life is warrantable by the word of God, that is,
They Are done holily, when: 1 First the kind of life is warrantable by the word of God, that is,
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when it any way setteth out the glory of God, or procureth good to others. 2 The party performing any dutie is in Christ, & repenteth for sinnes.
when it any Way sets out the glory of God, or procureth good to Others. 2 The party performing any duty is in christ, & Repenteth for Sins.
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3 He doth the duties for conscience to God, & as in the presence of God.
3 He does the duties for conscience to God, & as in the presence of God.
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4 In the vndertaking of duties he calleth vpon God.
4 In the undertaking of duties he calls upon God.
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Hetherto the fift petition, the sixt followeth, verse 12. Restore me to the ioy of thy saluation. &c. Wherein hee desireth to haue the gifts of the Spirit giuen him againe, which he had lost, by reason of his sinne.
Hitherto the fift petition, the sixt follows, verse 12. Restore me to the joy of thy salvation. etc. Wherein he Desires to have the Gifts of the Spirit given him again, which he had lost, by reason of his sin.
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For sinne doth mightilie daunt and dull the graces of the spirit. Of this petition there are two parts:
For sin does mightily daunt and dull the graces of the Spirit. Of this petition there Are two parts:
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one, to haue the ioy of Gods saluation, the other to be established with Gods free Spirit.
one, to have the joy of God's salvation, the other to be established with God's free Spirit.
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Restore, dooth properly signifie to returne that which is not a mans owne to the proper owner.Restore, doth properly signify to return that which is not a men own to the proper owner.
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But so can it not be taken heere. For all things are properly Gods, nothing our owne.
But so can it not be taken Here. For all things Are properly God's, nothing our own.
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Heere therefore Dauid desireth to haue those things giuen him againe, which he had before, and hath now lost.
Here Therefore David Desires to have those things given him again, which he had before, and hath now lost.
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Ioy, doth signifie cheerefulnes of hart.Joy, does signify cheerfulness of heart.
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Looke verse 8. & with it alwayes seeking vppon conceit of want, hoping to haue in seeking, resting in hauing.
Look verse 8. & with it always seeking upon conceit of want, hoping to have in seeking, resting in having.
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Saluation, doth not here signifie the estate of blessed life, but outward safetie, when as the prophet can, wanting any thing, come cheerefully to God, seeke to him, be perswaded of his helpe, and finde it.Salvation, does not Here signify the estate of blessed life, but outward safety, when as the Prophet can, wanting any thing, come cheerfully to God, seek to him, be persuaded of his help, and find it.
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So is it Exod, 14, 13. Psalm. 3, 3. and that we so may vnderstand it heere may appeare, because,
So is it Exod, 14, 13. Psalm. 3, 3. and that we so may understand it Here may appear, Because,
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1 That euerlasting saluation can neuer be lost. 2 God for sins taketh away outward safety & deliuerāce.
1 That everlasting salvation can never be lost. 2 God for Sins Takes away outward safety & deliverance.
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3 God dooth threaten some such thing to Dauid by Nathan, 2, Sam, 12, 10, 11.
3 God doth threaten Some such thing to David by Nathan, 2, Sam, 12, 10, 11.
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Now this outward saluation, or safetie spoken of, hath with it, 1 Gods promise to helpe: 2 and certaine performance thereof.
Now this outward salvation, or safety spoken of, hath with it, 1 God's promise to help: 2 and certain performance thereof.
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Note then 1 that sinners not repenting, haue no security euen of outward estate, nor can haue any hart to seeke vnto God:
Note then 1 that Sinners not repenting, have no security even of outward estate, nor can have any heart to seek unto God:
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it is otherwise with the godly, God hedged Iob. 2 That Gods children, euen in their prosperitie, ioy more in Gods fauour to them, then in all outward things.
it is otherwise with the godly, God hedged Job 2 That God's children, even in their Prosperity, joy more in God's favour to them, then in all outward things.
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3 Now howsoeuer Dauid heere prayeth for outward things simply, he vnderstandeth conditions, 1 according to the will of God, 2 as farre as God seeth good for him, 3 so as alwaies by them hee may the more be perswaded of Gods loue to him: so must we.
3 Now howsoever David Here Prayeth for outward things simply, he understandeth conditions, 1 according to the will of God, 2 as Far as God sees good for him, 3 so as always by them he may the more be persuaded of God's love to him: so must we.
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4 Dauid ascribeth all outward safety to God, what means so euer he had, so must we.
4 David ascribeth all outward safety to God, what means so ever he had, so must we.
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5 Dauid felt Gods sauing of him, men must not vse the benefits without some feeling of them, that they may the more be thankfull for them.
5 David felt God's Saving of him, men must not use the benefits without Some feeling of them, that they may the more be thankful for them.
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Hetherto the former part, now followeth the latter.
Hitherto the former part, now follows the latter.
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Stablish me with. &c. Wherein wee may consider two things, the kind of fauour hee prayeth for,Establish me with. etc. Wherein we may Consider two things, the kind of favour he Prayeth for,
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and the matter wherein he would haue that fauour appeare.
and the matter wherein he would have that favour appear.
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The kinde is in the word stablish, & is a borowed speech, signifying to make steadie, to hold by the hand, else hee should fall.
The kind is in the word establish, & is a borrowed speech, signifying to make steady, to hold by the hand, Else he should fallen.
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God vpholdeth all things by his word and power, and so doth he euery creature, euen the wicked:
God upholdeth all things by his word and power, and so does he every creature, even the wicked:
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but he vpholdeth his Church and children more especially with his grace & loue, as a mother or nurse the child, which is like to fall, this vpholding or establishing is vnderstood heere.
but he upholdeth his Church and children more especially with his grace & love, as a mother or nurse the child, which is like to fallen, this upholding or establishing is understood Here.
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Now this is the assistance of the holy Ghost, whereby the child of God is vpheld daily in the duties of the worship of GOD, and his particuler calling.
Now this is the assistance of the holy Ghost, whereby the child of God is upheld daily in the duties of the worship of GOD, and his particular calling.
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This hath alwaies in it, 1 truth, 2 frequentation, 3 continuance, which is especially vnderstood.
This hath always in it, 1 truth, 2 frequentation, 3 Continuance, which is especially understood.
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I gather then from hence: 1 That from the corruption of sinne in a man, a man may often fall into the same sinnes.
I gather then from hence: 1 That from the corruption of sin in a man, a man may often fallen into the same Sins.
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2 That God onely can vphold them.
2 That God only can uphold them.
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They who desire to be vpheld by God, must lay their foundation in saluation by Christ: 2 They must vse all meanes: 3 That vnlesse a man be established, all is in vaine.
They who desire to be upheld by God, must lay their Foundation in salvation by christ: 2 They must use all means: 3 That unless a man be established, all is in vain.
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The matter wherein he would haue this fauour shewed, is Gods free spirit.
The matter wherein he would have this favour showed, is God's free Spirit.
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Spirit, doth signifie (I iudge) the motion of the minde, stirred by the Spirit of God, frō whence all good things in vs should proceed.Spirit, does signify (I judge) the motion of the mind, stirred by the Spirit of God, from whence all good things in us should proceed.
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(7) part (DIV1)
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Free, doth signifie that which the Latines call ingenious, which hath in it, 1 honestie, 2 cheerefulnesse.Free, does signify that which the Latins call ingenious, which hath in it, 1 honesty, 2 cheerfulness.
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(7) part (DIV1)
510
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This if it be wanting, maimeth all duties. 1 This, sin quencheth: so as wheresoeuer this is absent, sinne is present.
This if it be wanting, maimeth all duties. 1 This, since quenches: so as wheresoever this is absent, sin is present.
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(7) part (DIV1)
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2 All must indeuour for such a spirit: onely Christ & his Spirit worketh such an one. We may know it thus.
2 All must endeavour for such a Spirit: only christ & his Spirit works such an one. We may know it thus.
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(7) part (DIV1)
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1 It alwaies will be busie in the duties of godlinesse, and ones priuate calling. 2 It is glad when it hath any occasion to doe such dutie.
1 It always will be busy in the duties of godliness, and ones private calling. 2 It is glad when it hath any occasion to do such duty.
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(7) part (DIV1)
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3 It is diligent, first and last. 4 Needeth no great spurring on. 5 Doth things for the duties sake, and his calling.
3 It is diligent, First and last. 4 Needs no great spurring on. 5 Does things for the duties sake, and his calling.
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6 Is not discouraged though it suffer for well dooing. 7 Will hold out though it be alone.
6 Is not discouraged though it suffer for well doing. 7 Will hold out though it be alone.
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(7) part (DIV1)
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8 Alwaies maketh excuses from the businesses of godlinesse and particuler calling, not any other to excuse from them.
8 Always makes excuses from the businesses of godliness and particular calling, not any other to excuse from them.
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(7) part (DIV1)
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The 13 verse followeth, which is a digression or swaruing aside a little from his continued desires,
The 13 verse follows, which is a digression or swerving aside a little from his continued Desires,
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(7) part (DIV1)
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& containeth a promise of Dauids, wherein is the dutie which Dauid promiseth, and the effect which he looketh for.
& Containeth a promise of David, wherein is the duty which David promises, and the Effect which he looks for.
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(7) part (DIV1)
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The promise is to teach thy wayes vnto the wicked: the effect, and sinners shall be conuerted to thee.
The promise is to teach thy ways unto the wicked: the Effect, and Sinners shall be converted to thee.
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(7) part (DIV1)
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Where wee see by the way, 1 That true repentance is fruitfull: 2 Nay, it will not rest in it selfe, but stretch to others.
Where we see by the Way, 1 That true Repentance is fruitful: 2 Nay, it will not rest in it self, but stretch to Others.
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(7) part (DIV1)
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Now in this dutie, we may marke the thing the Prophet saith he will doe, and the parties to whom.
Now in this duty, we may mark the thing the Prophet Says he will do, and the parties to whom.
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(7) part (DIV1)
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The thing is, teaching Gods waies: the parties are, wicked, that is, sinners not repenting, 1 Who haue neede of teaching.
The thing is, teaching God's ways: the parties Are, wicked, that is, Sinners not repenting, 1 Who have need of teaching.
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(7) part (DIV1)
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2 Whom we may be with by vertue of our calling to doe them good. Teach, a man is saide to doe when hee causeth to learne.
2 Whom we may be with by virtue of our calling to do them good. Teach, a man is said to do when he Causes to Learn.
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(7) part (DIV1)
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This a man doth by 1 example, 2 in deede, 3 in word. Heere we must vnderstand it of word and example: so as that,
This a man does by 1 Exampl, 2 in deed, 3 in word. Here we must understand it of word and Exampl: so as that,
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(7) part (DIV1)
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1 We must speake things of instruction to others. 2 Be the first our selues that must doe them.
1 We must speak things of instruction to Others. 2 Be the First our selves that must do them.
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(7) part (DIV1)
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3 Now what kind of teaching this should be, looke psal. 32, 8. 4 So as that euery one should be carefull of the saluation of each other:
3 Now what kind of teaching this should be, look Psalm. 32, 8. 4 So as that every one should be careful of the salvation of each other:
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(7) part (DIV1)
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and this worke may beseeme a King, beeing as carefull to teach as to correct. He will teach, but thy wayes, that is, Gods wayes.
and this work may beseem a King, being as careful to teach as to correct. He will teach, but thy ways, that is, God's ways.
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(7) part (DIV1)
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Gods waies are either such as himselfe walketh in, or such as he will haue his seruaunts walke in.
God's ways Are either such as himself walks in, or such as he will have his Servants walk in.
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(7) part (DIV1)
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Both may be well vnderstoode in this place, so as that sinners ought to know how God dealeth with conuerts,
Both may be well understood in this place, so as that Sinners ought to know how God deals with converts,
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(7) part (DIV1)
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and what course conuerts are to take to continue in the pleasing of GOD. Thus much for the dutie, the effect is, and sinners shall be conuerted.
and what course converts Are to take to continue in the pleasing of GOD. Thus much for the duty, the Effect is, and Sinners shall be converted.
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(7) part (DIV1)
537
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Sinners, are the same with the wicked.Sinners, Are the same with the wicked.
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(7) part (DIV1)
539
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Heere might at large be handled the doctrine of the conuersion of a sinner to God, otherwise called repentance.
Here might At large be handled the Doctrine of the conversion of a sinner to God, otherwise called Repentance.
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(7) part (DIV1)
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Somewhat may heere briefely be touched. Conuersion being said to be in men, is taken largely. straightly. Largely, for any change.
Somewhat may Here briefly be touched. Conversion being said to be in men, is taken largely. straightly. Largely, for any change.
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(7) part (DIV1)
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Straightly, for that vvhich in Scripture is called repentance.
Straightly, for that which in Scripture is called Repentance.
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(7) part (DIV1)
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Some vnderstand it heere for that change which is in man, from the feeling of his owne wretchednesse and miserie, to the mercie of God.
some understand it Here for that change which is in man, from the feeling of his own wretchedness and misery, to the mercy of God.
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(7) part (DIV1)
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This is true, but not sufficient & full.
This is true, but not sufficient & full.
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(7) part (DIV1)
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But I take it to be to be vnderstood in the second sence, as most often in the scriptures the Prophet most fitly setteth it out to be turning to God.
But I take it to be to be understood in the second sense, as most often in the Scriptures the Prophet most fitly sets it out to be turning to God.
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(7) part (DIV1)
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Turning vnto, implieth a former turning away, as indeed euery sinner is out of the way, whatsoeuer they seeme to themselues, or others.
Turning unto, Implies a former turning away, as indeed every sinner is out of the Way, whatsoever they seem to themselves, or Others.
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(7) part (DIV1)
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This turning is indeede a change, not of the substance, not of the powers, but onely of the properties in desires,
This turning is indeed a change, not of the substance, not of the Powers, but only of the properties in Desires,
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(7) part (DIV1)
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& practises of the soule and body.
& practises of the soul and body.
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(7) part (DIV1)
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The qualities and properties which must be in a partie thoroughly turned to GOD, are of the faculties: 1 to fit themselues to their proper obiects,
The qualities and properties which must be in a party thoroughly turned to GOD, Are of the faculties: 1 to fit themselves to their proper objects,
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(7) part (DIV1)
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as to know, remember, see, heare, &c. that which it should: 2 to doe their duties in them cheerefully and constantly of the desires and practises, that they be because they please God.
as to know, Remember, see, hear, etc. that which it should: 2 to doe their duties in them cheerfully and constantly of the Desires and practises, that they be Because they please God.
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(7) part (DIV1)
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This turning is to GOD, which is, when a man in all things consulteth with the word of God, 2 and endeuoureth to doe all thereafter, 3 neuer giuing ouer till in some fort he so can doe.
This turning is to GOD, which is, when a man in all things consulteth with the word of God, 2 and endeavoureth to do all thereafter, 3 never giving over till in Some fort he so can do.
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(7) part (DIV1)
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But that we may the better vnderstand this turning, let vs consider the causes, the parts, the properties, and the marks of it.
But that we may the better understand this turning, let us Consider the Causes, the parts, the properties, and the marks of it.
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(7) part (DIV1)
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The principall, efficient, or making cause, is the Spirit of God, making a man anew. Ierem, 31, 18. The instrumentall is the word of God.
The principal, efficient, or making cause, is the Spirit of God, making a man anew. Jeremiah, 31, 18. The instrumental is the word of God.
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(7) part (DIV1)
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The matter is whole man in soule and body. The forme is according to the image of God.
The matter is Whole man in soul and body. The Form is according to the image of God.
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(7) part (DIV1)
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The vtmost end, the glory of God, other middle ends, 1 to certifie our owne consciences touching our adoption, 2 the edifying of our brethren. The properties are many.
The utmost end, the glory of God, other middle ends, 1 to certify our own Consciences touching our adoption, 2 the edifying of our brothers. The properties Are many.
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(7) part (DIV1)
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1 It beginneth from within, and is most carefull to haue the hart first turned to God.
1 It begins from within, and is most careful to have the heart First turned to God.
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(7) part (DIV1)
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2 It neuer can long lie hid, though it desire not much to shewe it selfe.
2 It never can long lie hid, though it desire not much to show it self.
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(7) part (DIV1)
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3 It is alwaies increasing, auoyding the sinnes the party is most inclined vnto, endeuouring for graces & duties most necessary.
3 It is always increasing, avoiding the Sins the party is most inclined unto, endeavouring for graces & duties most necessary.
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(7) part (DIV1)
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4 In this life it is imperfect.
4 In this life it is imperfect.
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(7) part (DIV1)
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5 It is wise, and maketh great account of great, and smaller account of smaller things:
5 It is wise, and makes great account of great, and smaller account of smaller things:
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(7) part (DIV1)
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so preferring the duties of the worship of God, as that it neglecteth not the duties of particuler vocation,
so preferring the duties of the worship of God, as that it neglecteth not the duties of particular vocation,
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(7) part (DIV1)
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and so performeth them as yet the hart is principally to God. The parts are Mortification. Viuification.
and so Performeth them as yet the heart is principally to God. The parts Are Mortification. Vivification.
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(7) part (DIV1)
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Mortification, is the continuall lessening of the practise and power of sinne: and striketh at, all it can, at originall sinne.
Mortification, is the continual lessening of the practice and power of sin: and striketh At, all it can, At original sin.
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(7) part (DIV1)
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Viuification is a continuall renewing and quickening to all holy duties, and appeareth in the desire, purpose and endeuour to doe well, recouering it selfe againe after slippes. Now follow the properties:
Vivification is a continual renewing and quickening to all holy duties, and appears in the desire, purpose and endeavour to do well, recovering it self again After slips. Now follow the properties:
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(7) part (DIV1)
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which can not easilie be perceiued by all.
which can not Easily be perceived by all.
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(7) part (DIV1)
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1 Cannot be found in them who are not conuerted: 2 not easily in such as are babes in Christ: 3 not of any while they are in the fit of greeuous tentations, especially of particularitie.
1 Cannot be found in them who Are not converted: 2 not Easily in such as Are babes in christ: 3 not of any while they Are in the fit of grievous tentations, especially of particularity.
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(7) part (DIV1)
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In others they may be found. Some of them are:
In Others they may be found. some of them Are:
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(7) part (DIV1)
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1 A willingnes to set a mans selfe in the presence of God, to thinke of death, the law, the latter iudgement, hell.
1 A willingness to Set a men self in the presence of God, to think of death, the law, the latter judgement, hell.
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(7) part (DIV1)
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2 A true hatred of sin, yea of euery sin, and that in a mans owne selfe.
2 A true hatred of since, yea of every since, and that in a men own self.
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3 A desire of spirituall nourishment, word, sacraments. 4 A loue of such as are truly conuerted.
3 A desire of spiritual nourishment, word, Sacraments. 4 A love of such as Are truly converted.
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(7) part (DIV1)
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5 A delight in heauenly things, and preferring them before the world.
5 A delight in heavenly things, and preferring them before the world.
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(7) part (DIV1)
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But heere a question may arise, whether sinners vvhen they knew that Dauid was againe in fauour with GOD, did conuert? Aun.
But Here a question may arise, whither Sinners when they knew that David was again in favour with GOD, did convert? Nias.
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(7) part (DIV1)
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Dauid speaketh not so much of the effect, as of the sufficient cause, and iust occasion.
David speaks not so much of the Effect, as of the sufficient cause, and just occasion.
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(7) part (DIV1)
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It is hard for a man by the effects to iudge that the meanes were neuer vsed.
It is hard for a man by the effects to judge that the means were never used.
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(7) part (DIV1)
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Good meanes may make one presume of a good end.
Good means may make one presume of a good end.
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(7) part (DIV1)
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Now if Dauid deemed that vpon his finding fauour with God, sinners would turne, what might we doe vpon so manie and great meanes.
Now if David deemed that upon his finding favour with God, Sinners would turn, what might we do upon so many and great means.
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(7) part (DIV1)
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Besides, Dauid sheweth, that the best thing for a sinner to doe, is to conuert.
Beside, David shows, that the best thing for a sinner to do, is to convert.
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(7) part (DIV1)
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And that if sinners cōuert vpon the knowledge of Gods mercie to Dauid, how would the godly profit?
And that if Sinners convert upon the knowledge of God's mercy to David, how would the godly profit?
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(7) part (DIV1)
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Hetherto hath been the digression, now followeth a seaueth petition in the former part of the 14. verse, whereof are two parts, the thing it selfe,
Hitherto hath been the digression, now follows a seaveth petition in the former part of the 14. verse, whereof Are two parts, the thing it self,
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(7) part (DIV1)
578
Image 33
906
and the author of the gift. The thing is to be deliuered from blood.
and the author of the gift. The thing is to be Delivered from blood.
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(7) part (DIV1)
578
Image 33
907
Some learned interpreters, by bloods vnderstand tragical examples, and bloody euents in Dauids stocke and house:
some learned Interpreters, by bloods understand tragical Examples, and bloody events in David stock and house:
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(7) part (DIV1)
580
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908
but they cannot well proue this. I thinke it signifieth manslaughter, and murder.
but they cannot well prove this. I think it signifies manslaughter, and murder.
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(7) part (DIV1)
580
Image 33
909
For Dauid now thought vpon the murdering of his most faithfull seruaunt Vriah, & slaughter of the other in his band:
For David now Thought upon the murdering of his most faithful servant Uriah, & slaughter of the other in his band:
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(7) part (DIV1)
581
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910
thus are bloods often taken in Scripture. Gene, 4, 10. &c. Dauid prayeth that that fact be not layd to his charge.
thus Are bloods often taken in Scripture. Gene, 4, 10. etc. David Prayeth that that fact be not laid to his charge.
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(7) part (DIV1)
581
Image 33
911
After generall confession, a man must come to particulars. Deliuery is freedome from the fault and punishment.
After general Confessi, a man must come to particulars. Delivery is freedom from the fault and punishment.
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(7) part (DIV1)
582
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912
Let vs then learne from hence, 1 that seeing Dauid was aboue the compasse of manslaw,
Let us then Learn from hence, 1 that seeing David was above the compass of manslaw,
vvb pno12 av vvi p-acp av, crd d vvg np1 vbds p-acp dt n1 pp-f n1,
(7) part (DIV1)
584
Image 33
913
and yet calleth himselfe to a reckoning for sinne by the word of God, other so ought to doe.
and yet calls himself to a reckoning for sin by the word of God, other so ought to do.
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(7) part (DIV1)
584
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914
2 What an horrible sinne murder is. 3 Particuler sinnes knowne, must particulerly be confessed. 4 The same sinnes will often recourse, and accuse the conscience.
2 What an horrible sin murder is. 3 Particular Sins known, must particularly be confessed. 4 The same Sins will often recourse, and accuse the conscience.
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(7) part (DIV1)
585
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915
The Author followeth, who is repeated, with a speciall fauour of his.
The Author follows, who is repeated, with a special favour of his.
dt n1 vvz, r-crq vbz vvn, p-acp dt j n1 pp-f png31.
(7) part (DIV1)
588
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916
The Authour is God, and is here repeated, as a note of faith and boldnesse in the Prophet.
The Author is God, and is Here repeated, as a note of faith and boldness in the Prophet.
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(7) part (DIV1)
589
Image 34
917
Whereby hee sheweth, that God, can, will, and that Dauid looketh for helpe.
Whereby he shows, that God, can, will, and that David looks for help.
c-crq pns31 vvz, cst np1, vmb, n1, cc cst np1 vvz p-acp n1.
(7) part (DIV1)
589
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918
And the Prophet doth the rather repeate it, 1 to affect himselfe with the considerations of Gods maiestie, 2 and to stirre himselfe vp to pray with his hart, 3 and with all to shew how impatient faith is of delaies.
And the Prophet does the rather repeat it, 1 to affect himself with the considerations of God's majesty, 2 and to stir himself up to pray with his heart, 3 and with all to show how impatient faith is of delays.
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(7) part (DIV1)
590
Image 34
919
Now this fauour is saluation of soule. body.
Now this favour is salvation of soul. body.
av d n1 vbz n1 pp-f n1. n1.
(7) part (DIV1)
591
Image 34
920
Hetherto hath beene the second speciall part of this psalme in petitions, now followeth the 3, which is thanksgiuing, from the latter part of the 14. verse to the 18. To this praising is there a passage made, verse 14, 15, & a setting downe of the dutie of praysing in the rest.
Hitherto hath been the second special part of this psalm in petitions, now follows the 3, which is thanksgiving, from the latter part of the 14. verse to the 18. To this praising is there a passage made, verse 14, 15, & a setting down of the duty of praising in the rest.
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(7) part (DIV1)
592
Image 34
921
The passage hath the profession of this dutie, and correction of the speech.
The passage hath the profession of this duty, and correction of the speech.
dt n1 vhz dt n1 pp-f d n1, cc n1 pp-f dt n1.
(7) part (DIV1)
594
Image 34
922
The profession is in the latter part of the 14. verse, and hath in it, 1 the kind of dutie, 2 the instrument, 3 the matter.
The profession is in the latter part of the 14. verse, and hath in it, 1 the kind of duty, 2 the Instrument, 3 the matter.
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(7) part (DIV1)
595
Image 34
923
The kinde of dutie is singing with ioyfulnes, which hath great vehemencie, boldnesse, and cheerefulnesse. Vehemencie is in earnest setting of the minde.
The kind of duty is singing with ioyfulnes, which hath great vehemency, boldness, and cheerfulness. Vehemency is in earnest setting of the mind.
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(7) part (DIV1)
596
Image 34
924
Boldnesse in perswasion, that the dutie pleaseth God.
Boldness in persuasion, that the duty Pleases God.
n1 p-acp n1, cst dt n1 vvz np1.
(7) part (DIV1)
598
Image 34
925
Cheerefulnesse is whereby we readilie vpon the occasion giuen, breake out into the praises of God,
Cheerfulness is whereby we readily upon the occasion given, break out into the praises of God,
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(7) part (DIV1)
599
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926
and are glad that we haue occasion so to doe.
and Are glad that we have occasion so to do.
cc vbr j cst pns12 vhb n1 av pc-acp vdi.
(7) part (DIV1)
599
Image 34
927
The instrument is the tongue, the minde is not sufficient. 1 God will haue the whole man: 2 others must likewise by vs be prouoked.
The Instrument is the tongue, the mind is not sufficient. 1 God will have the Whole man: 2 Others must likewise by us be provoked.
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(7) part (DIV1)
600
Image 34
928
Neither did the tongue onely sing, the hand played. So must wee, all the waies we can, testifie our desire of praising God.
Neither did the tongue only sing, the hand played. So must we, all the ways we can, testify our desire of praising God.
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(7) part (DIV1)
601
Image 34
929
But some man may say, what doth musicke helpe to the prayse of God? Auns.
But Some man may say, what does music help to the praise of God? Anns.
p-acp d n1 vmb vvi, q-crq vdz n1 vvi p-acp dt n1 pp-f np1? np1.
(7) part (DIV1)
602
Image 34
930
Nothing simply: 1 by it the minde of the singer is shewed: 2 and somtimes the mind dull, is stirred vp.
Nothing simply: 1 by it the mind of the singer is showed: 2 and sometimes the mind dull, is stirred up.
np1 av-j: vvn p-acp pn31 dt n1 pp-f dt n1 vbz vvn: crd cc av dt n1 j, vbz vvn a-acp.
(7) part (DIV1)
603
Image 34
931
The matter is the righteousnes of God. This is the dittie of his song. The iustice of God doth heere signifie the truth of God in keeping his promise,
The matter is the righteousness of God. This is the ditty of his song. The Justice of God does Here signify the truth of God in keeping his promise,
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(7) part (DIV1)
604
Image 34
932
as Rom, 3, 25, 26, to wit, towards sinners repenting. So likewise in the Syriac tongue, iustice is put for mercie.
as Rom, 3, 25, 26, to wit, towards Sinners repenting. So likewise in the Syriac tongue, Justice is put for mercy.
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(7) part (DIV1)
605
Image 34
933
1 Now Dauid thus singeth euen in the house of his pilgrimage. Psalm, 119, 54. 2 He doth not therefore sing amorous songs.
1 Now David thus sings even in the house of his pilgrimage. Psalm, 119, 54. 2 He does not Therefore sing Amoros songs.
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(7) part (DIV1)
606
Image 34
934
3 Now indeede, as all the statutes are to be our songs, that is our delight to meditate in,
3 Now indeed, as all the statutes Are to be our songs, that is our delight to meditate in,
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(7) part (DIV1)
608
Image 34
935
so especially Gods promises of mercie toward repentant sinners. 4 May not this be some comfort, that hee calleth Gods mercy iustice:
so especially God's promises of mercy towards repentant Sinners. 4 May not this be Some Comfort, that he calls God's mercy Justice:
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(7) part (DIV1)
608
Image 34
936
so as that God should not be iust, if he were not mercifull to sinners according to his promises?
so as that God should not be just, if he were not merciful to Sinners according to his promises?
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(7) part (DIV1)
609
Image 34
937
Hetherto the profession of dutie, now followeth the correction of the speech, open my lippes. &c. Wherein the prophet closely reproueth himselfe, in that hee so professed his indeauour of praysing God,
Hitherto the profession of duty, now follows the correction of the speech, open my lips. etc. Wherein the Prophet closely Reproveth himself, in that he so professed his endeavour of praising God,
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(7) part (DIV1)
610
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938
whereas indeed this is the gift of God: so as that vnlesse God open the mouth, wee cannot praise him.
whereas indeed this is the gift of God: so as that unless God open the Mouth, we cannot praise him.
cs av d vbz dt n1 pp-f np1: av c-acp cst cs np1 vvb dt n1, pns12 vmbx vvi pno31.
(7) part (DIV1)
610
Image 34
939
This correction or mending of the speech, ascribeth all to God, the act of opening the lips,
This correction or mending of the speech, ascribeth all to God, the act of opening the lips,
d n1 cc n-vvg pp-f dt n1, vvz d p-acp np1, dt n1 pp-f vvg dt n2,
(7) part (DIV1)
611
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940
and the effect, My mouth shall shew thy praise.
and the Effect, My Mouth shall show thy praise.
cc dt n1, po11 n1 vmb vvi po21 n1.
(7) part (DIV1)
611
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941
Open my lips, is a part for the whole, the prophet prayeth for abilitie sufficiently to praise God.Open my lips, is a part for the Whole, the Prophet Prayeth for ability sufficiently to praise God.
vvb po11 n2, vbz dt n1 p-acp dt j-jn, dt n1 vvz p-acp n1 av-j pc-acp vvi np1.
(7) part (DIV1)
612
Image 34
942
1 No man of himselfe alone can rightly praise God. Naturall corruption will stop his mouth.
1 No man of himself alone can rightly praise God. Natural corruption will stop his Mouth.
vvd dx n1 pp-f px31 av-j vmb av-jn vvi np1. j n1 vmb vvi po31 n1.
(7) part (DIV1)
613
Image 34
943
2 If a man cannot open his owne lips to praise GOD aright, 2 much lesse can he direct his hart to please GOD, 3 surely he cannot compose his outward man.
2 If a man cannot open his own lips to praise GOD aright, 2 much less can he Direct his heart to please GOD, 3 surely he cannot compose his outward man.
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(7) part (DIV1)
614
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944
3 And if a man cannot rightly open his mouth, let him not be hastie with it.
3 And if a man cannot rightly open his Mouth, let him not be hasty with it.
crd cc cs dt n1 vmbx av-jn vvi po31 n1, vvb pno31 xx vbi j p-acp pn31.
(7) part (DIV1)
615
Image 34
945
Ecclesiast. 5, 1. 4 How earnest would his man be to haue his hart ordered?
Ecclesiatest. 5, 1. 4 How earnest would his man be to have his heart ordered?
n1. crd, crd crd q-crq n1 vmd po31 n1 vbb pc-acp vhi po31 n1 vvn?
(7) part (DIV1)
615
Image 34
946
The effect followeth, wherein is the instrument mouth. worke. Shewing the praise of God. Praise, is acknowledging or witnessing of excellencie.
The Effect follows, wherein is the Instrument Mouth. work. Showing the praise of God. Praise, is acknowledging or witnessing of excellency.
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(7) part (DIV1)
616
Image 34
947
God is most excellent euery way. Shewing forth, hath 1 often repeating: 2 particuler reckoning vp, 3 cleere setting downe.
God is most excellent every Way. Showing forth, hath 1 often repeating: 2 particular reckoning up, 3 clear setting down.
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(7) part (DIV1)
618
Image 35
948
All which we ought towards God to performe.
All which we ought towards God to perform.
d r-crq pns12 vmd p-acp np1 pc-acp vvi.
(7) part (DIV1)
620
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949
Thus much for the passage to the praise, now followeth the setting downe of the praise or thanksgiuing.
Thus much for the passage to the praise, now follows the setting down of the praise or thanksgiving.
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(7) part (DIV1)
621
Image 35
950
And that after two sorts, first by way of deniall, then by affirming. Both, the deniall and affirming, haue the thing. reason.
And that After two sorts, First by Way of denial, then by affirming. Both, the denial and affirming, have the thing. reason.
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(7) part (DIV1)
622
Image 35
951
That which is the deniall, is in these words, Thou desirest no sacrisice, though I would giue it, thou delightest not in burnt offerings.
That which is the denial, is in these words, Thou Desirest no sacrifice, though I would give it, thou delightest not in burned offerings.
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(7) part (DIV1)
624
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952
This part denieth the vnsufficient thing to praise God by sacrifice. burnt offering. The reason, for that God is not delighted with sacrifice, neither wisheth burnt offerings.
This part Denieth the unsufficient thing to praise God by sacrifice. burned offering. The reason, for that God is not delighted with sacrifice, neither wishes burned offerings.
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(7) part (DIV1)
625
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953
I thinke the verse might better bee distinguished thus. Thou art not delighted with sacrifice. Thou desirest no burnt offering though I would giue it.
I think the verse might better be distinguished thus. Thou art not delighted with sacrifice. Thou Desirest no burned offering though I would give it.
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(7) part (DIV1)
627
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954
For the speech increaseth, greater is burnt offering then sacrifice. But first know the meaning of the words.
For the speech increases, greater is burned offering then sacrifice. But First know the meaning of the words.
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(7) part (DIV1)
627
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955
Sacrifice properly so called, is a part of the Iewish vvorship of God, where somewhat was offered to God.Sacrifice properly so called, is a part of the Jewish worship of God, where somewhat was offered to God.
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(7) part (DIV1)
629
Image 35
956
It was of two sorts. 1 Propitiatorie, to procure fauour with GOD. 2 Gratulatory, to witnesse thanksgiuing to God.
It was of two sorts. 1 Propitiatory, to procure favour with GOD. 2 Gratulatory, to witness thanksgiving to God.
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(7) part (DIV1)
630
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957
The second is meant in this place: and that was sometimes burnt offring, which all was burnt and offered vp to God.
The second is meant in this place: and that was sometime burned offering, which all was burned and offered up to God.
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(7) part (DIV1)
631
Image 35
958
Sometimes called sacrifice when some beast was killed, but part was reserued for the offerer, part for the priest, part offered to God.
Sometime called sacrifice when Some beast was killed, but part was reserved for the offerer, part for the priest, part offered to God.
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(7) part (DIV1)
631
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959
That which in English is translated desirest, were better, art not delighted with, spoken after the manner of men, that is, doost neither commaund that I should offer it,
That which in English is translated Desirest, were better, art not delighted with, spoken After the manner of men, that is, dost neither command that I should offer it,
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(7) part (DIV1)
632
Image 35
960
nor doost so approue of it, when I offer it.
nor dost so approve of it, when I offer it.
ccx vd2 av vvi pp-f pn31, c-crq pns11 vvb pn31.
(7) part (DIV1)
632
Image 35
961
That which is translated delightest not in, were better wilt not, that is, doost not care for.
That which is translated delightest not in, were better wilt not, that is, dost not care for.
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(7) part (DIV1)
633
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962
We are wisely for all this to vnderstand this deniall, for it may seeme strange that God should not like of that which himselfe commaunded,
We Are wisely for all this to understand this denial, for it may seem strange that God should not like of that which himself commanded,
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(7) part (DIV1)
634
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963
as sacrifice, & burnt offerings. &c.
as sacrifice, & burned offerings. etc.
c-acp n1, cc j-vvn n2. av
(7) part (DIV1)
634
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964
First therefore God liketh not these sacrifices onely, and for the deede done as sundry performed them. 2 He liketh them not so much as he doth the other of a broken hart.
First Therefore God liketh not these Sacrifices only, and for the deed done as sundry performed them. 2 He liketh them not so much as he does the other of a broken heart.
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(7) part (DIV1)
635
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965
For so denialls are by way of cōparison.
For so denials Are by Way of comparison.
p-acp av n2 vbr p-acp n1 pp-f n1.
(7) part (DIV1)
635
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966
Looke Hosea 6, 6, Ioel 2, 13. 1, Pet, 1, 12. Thirdly, God liketh them not,
Look Hosea 6, 6, Joel 2, 13. 1, Pet, 1, 12. Thirdly, God liketh them not,
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(7) part (DIV1)
635
Image 35
967
as the Iewes many times performed them. Looke Esay 1, & the 66. chapters.
as the Iewes many times performed them. Look Isaiah 1, & the 66. Chapters.
c-acp dt np2 d n2 vvd pno32. n1 np1 vvn, cc dt crd n2.
(7) part (DIV1)
635
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968
Que. Did the Iewes rest onely in outward things, & had not those of the life to come. Aun.
Que. Did the Iewes rest only in outward things, & had not those of the life to come. Nias.
zz vdd dt np2 n1 av-j p-acp j n2, cc vhd xx d pp-f dt n1 pc-acp vvi. dt.
(7) part (DIV1)
636
Image 35
969
No. The elect Iewes enioy euerlasting life, as well as any of vs shall. Que. What difference is betweene the Iewes and the Christians this way? Aun.
No. The elect Iewes enjoy everlasting life, as well as any of us shall. Que. What difference is between the Iewes and the Christians this Way? Nias.
n1 dt j-vvn np2 vvb j n1, c-acp av c-acp d pp-f pno12 vmb. zz r-crq n1 vbz p-acp dt np2 cc dt np1 d n1? dt.
(7) part (DIV1)
637
Image 35
970
In the maine matters of saluation nothing, the same God, the same Christ, the same Spirit, the same word, the same faith, hope and charitie, &c. In outward things somwhat, they had more sacraments then the Christians, the outward matter of them was diuers, the continuance was not for euer,
In the main matters of salvation nothing, the same God, the same christ, the same Spirit, the same word, the same faith, hope and charity, etc. In outward things somewhat, they had more Sacraments then the Christians, the outward matter of them was diverse, the Continuance was not for ever,
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(7) part (DIV1)
639
Image 35
971
as the Christians are, things were not so cleere among them, as among the Christians. Que. Why did God ordaine that, which afterward hee did abolish? Aun.
as the Christians Are, things were not so clear among them, as among the Christians. Que. Why did God ordain that, which afterwards he did Abolah? Nias.
c-acp dt np1 vbr, n2 vbdr xx av j p-acp pno32, c-acp p-acp dt np1. zz c-crq vdd np1 vvi d, r-crq av pns31 vdd vvi? dt.
(7) part (DIV1)
639
Image 35
972
The fulnes of time was not yet come, and GOD would breake the proude hart of the Iewes by these so many duties.
The fullness of time was not yet come, and GOD would break the proud heart of the Iewes by these so many duties.
dt n1 pp-f n1 vbds xx av vvn, cc np1 vmd vvi dt j n1 pp-f dt np2 p-acp d av d n2.
(7) part (DIV1)
641
Image 35
973
1 By this wee may perceiue, that a man may doe duties which God hath commaunded, and yet not please God.
1 By this we may perceive, that a man may do duties which God hath commanded, and yet not please God.
vvn p-acp d pns12 vmb vvi, cst dt n1 vmb vdi n2 r-crq np1 vhz vvn, cc av xx vvb np1.
(7) part (DIV1)
642
Image 35
974
2 That nothing will please God from vs, onely for the deede done, without inward motion of the mind, with faith in Christ, with desire to please God, by endeuouring according to Gods commaundements.
2 That nothing will please God from us, only for the deed done, without inward motion of the mind, with faith in christ, with desire to please God, by endeavouring according to God's Commandments.
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(7) part (DIV1)
643
Image 36
975
3 Sometimes it so may fall out, that a man may omit some outward dutie, without any great fault.
3 Sometime it so may fallen out, that a man may omit Some outward duty, without any great fault.
crd av pn31 av vmb vvi av, cst dt n1 vmb vvi d j n1, p-acp d j n1.
(7) part (DIV1)
644
Image 36
976
4 When there is some cause that some-what of the worship of God should not be performed, neuer omit the spirituall.
4 When there is Some cause that somewhat of the worship of God should not be performed, never omit the spiritual.
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(7) part (DIV1)
645
Image 36
977
5 If in Dauids time sacrifices were not alwaies needfull, what shall we now thinke after Christ, of the abhominable sacrifice of the masse?
5 If in David time Sacrifices were not always needful, what shall we now think After christ, of the abominable sacrifice of the mass?
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(7) part (DIV1)
646
Image 36
978
Hetherto the part denying, now followeth the affirming part, shewing what are the most acceptable sacrifices to God.
Hitherto the part denying, now follows the affirming part, showing what Are the most acceptable Sacrifices to God.
av dt n1 vvg, av vvz dt vvg n1, vvg r-crq vbr dt av-ds j n2 p-acp np1.
(7) part (DIV1)
647
Image 36
979
Now this part hath in it, the reckoning vp of these sacrifices, and the commendation of them.
Now this part hath in it, the reckoning up of these Sacrifices, and the commendation of them.
av d n1 vhz p-acp pn31, dt n-vvg a-acp pp-f d n2, cc dt n1 pp-f pno32.
(7) part (DIV1)
647
Image 36
980
The reckoning of them setteth downe two, a broken spirit, a broken and contrite hart.
The reckoning of them sets down two, a broken Spirit, a broken and contrite heart.
dt n-vvg pp-f pno32 vvz a-acp crd, dt j-vvn n1, dt j-vvn cc j n1.
(7) part (DIV1)
648
Image 36
981
The cōmendation sheweth, that 1 they are sacrifices, that is in steed of all, 2 of God, 3 such as God despiseth not.
The commendation shows, that 1 they Are Sacrifices, that is in steed of all, 2 of God, 3 such as God despises not.
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(7) part (DIV1)
649
Image 36
982
The spirit and hart, signifie as before in the 10. verse. Broken and contrite, speeches taken from things beaten into diuers peeces.
The Spirit and heart, signify as before in the 10. verse. Broken and contrite, Speeches taken from things beaten into diverse Pieces.
dt n1 cc n1, vvb a-acp a-acp p-acp dt crd n1. vvn cc j, n2 vvn p-acp n2 vvn p-acp j n2.
(7) part (DIV1)
650
Image 36
983
Contrite, beaten as it were to dust or pouder, broken is opposite to solid and hard, which yeeldeth with much a doe, of which sort is euery mans hart by nature:Contrite, beaten as it were to dust or powder, broken is opposite to solid and hard, which yields with much a do, of which sort is every men heart by nature:
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(7) part (DIV1)
652
Image 36
984
hence are those speeches, a brasen fore-head, an yron sinew. &c. The better to know what this contrite hart is, let vs first set downe what it is, 2 how it is gotten, 3 how it is tryed.
hence Are those Speeches, a brazen forehead, an iron sinew. etc. The better to know what this contrite heart is, let us First Set down what it is, 2 how it is got, 3 how it is tried.
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(7) part (DIV1)
652
Image 36
985
A contrite hart is voyde of any conceit of the own worth, thinketh it selfe worthy of any punishment,
A contrite heart is void of any conceit of the own worth, Thinketh it self worthy of any punishment,
dt j n1 vbz j pp-f d n1 pp-f dt d n1, vvz pn31 n1 j pp-f d n1,
(7) part (DIV1)
654
Image 36
986
and esteemeth all it owne things most base, followeth the word of GOD into all formes, is comforted at the least signe of Gods fauour, cast downe at the least signe of his displeasure, easily vpon iust occasion is moued with affections of loue, feare, ioy, hope, &c, is alwaies full of pitty to others, maketh conscience of small things.
and esteems all it own things most base, follows the word of GOD into all forms, is comforted At the least Signen of God's favour, cast down At the least Signen of his displeasure, Easily upon just occasion is moved with affections of love, Fear, joy, hope, etc., is always full of pity to Others, makes conscience of small things.
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(7) part (DIV1)
654
Image 36
987
It is gotten onely by the worke of the holy Ghost. Eze. 11, 19. Iohn 3, 6. The Spirit worketh without meanes, in infants, as in Iohn Baptist.
It is got only by the work of the holy Ghost. Ezekiel 11, 19. John 3, 6. The Spirit works without means, in Infants, as in John Baptist.
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(7) part (DIV1)
655
Image 36
988
By meanes of the word, 1 preparatorily by the Law, 2 effectingly by the Gospell. The law prepareth, the Gospell finisheth, and worketh grace, as Nilus maketh Egipt fruitfull:
By means of the word, 1 preparatorily by the Law, 2 effectingly by the Gospel. The law Prepareth, the Gospel finisheth, and works grace, as Nilus makes Egypt fruitful:
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(7) part (DIV1)
656
Image 36
989
heereupon it is called the ministerie of the Spirit. 2, Cor, 2, 8. A helping cause to these, are, 1 priuitie to a mans ovvne sinnes, infirmities, slippes:
hereupon it is called the Ministry of the Spirit. 2, Cor, 2, 8. A helping cause to these, Are, 1 privity to a men own Sins, infirmities, slips:
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(7) part (DIV1)
657
Image 36
990
these keepe the hart the softer. 2 The crosse sanctified, as in Dauid, Ezechias. Now heere is breaking and contrition in two degrees:
these keep the heart the Softer. 2 The cross sanctified, as in David, Hezekiah. Now Here is breaking and contrition in two Degrees:
d vvb dt n1 dt jc. crd dt n1 vvn, c-acp p-acp np1, np1. av av vbz vvg cc n1 p-acp crd n2:
(7) part (DIV1)
658
Image 36
991
to teach vs how we are to proceed. Not to rest in a little breaking, but to goe on to grinding.
to teach us how we Are to proceed. Not to rest in a little breaking, but to go on to grinding.
pc-acp vvi pno12 c-crq pns12 vbr pc-acp vvi. xx pc-acp vvi p-acp dt j n-vvg, cc-acp pc-acp vvi a-acp p-acp vvg.
(7) part (DIV1)
659
Image 36
992
It is tried, for that 1 it chiefely medleth with it selfe straitly, hath leysure to looke to others,
It is tried, for that 1 it chiefly meddleth with it self straitly, hath leisure to look to Others,
pn31 vbz vvn, c-acp cst vvd pn31 av-jn vvz p-acp pn31 n1 av-j, vhz n1 pc-acp vvi p-acp n2-jn,
(7) part (DIV1)
660
Image 36
993
for it findeth it selfe so broken, that all paines is too little to make it vp,
for it finds it self so broken, that all pains is too little to make it up,
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(7) part (DIV1)
660
Image 36
994
as in the publican, the woman. Luke. 7.
as in the publican, the woman. Luke. 7.
c-acp p-acp dt n1, dt n1. np1. crd
(7) part (DIV1)
660
Image 36
995
2 It trembleth at the word of God, Esay 66, 2, not onely at his workes,
2 It Trembleth At the word of God, Isaiah 66, 2, not only At his works,
crd pn31 vvz p-acp dt n1 pp-f np1, np1 crd, crd, xx av-j p-acp po31 n2,
(7) part (DIV1)
661
Image 36
996
so did Elie, Dauid, Iosiah, Ezechiah feare at the word. 3 Is patient vnder affliction. 4 Looketh not to outward things more then needs must. 5 Can abide no delay.
so did Elijah, David, Josiah, Hezekiah Fear At the word. 3 Is patient under affliction. 4 Looks not to outward things more then needs must. 5 Can abide no Delay.
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(7) part (DIV1)
661
Image 36
997
6 Cheereth vp it selfe onely in Christ. 7 Is not hastie to vse inordinate meanes, but hangeth vppon GOD. The commendation remaineth.
6 Cheereth up it self only in christ. 7 Is not hasty to use inordinate means, but hangs upon GOD. The commendation remains.
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(7) part (DIV1)
665
Image 36
998
First, that these are sacrifices, that is, one broken hart is as good, nay better then all the sacrifices in the world.
First, that these Are Sacrifices, that is, one broken heart is as good, nay better then all the Sacrifices in the world.
ord, cst d vbr n2, cst vbz, pi j-vvn n1 vbz a-acp j, uh-x av-jc cs d dt n2 p-acp dt n1.
(7) part (DIV1)
667
Image 36
999
2 They are of God, that is most excellent, as the hill of God, trees of God, note an excellencie.
2 They Are of God, that is most excellent, as the hill of God, trees of God, note an excellency.
crd pns32 vbr pp-f np1, cst vbz av-ds j, c-acp dt n1 pp-f np1, n2 pp-f np1, vvb dt n1.
(7) part (DIV1)
668
Image 36
1000
They are the more excellent, for that they are, 1 of the greatest price, 2 most hard to be performed, 3 most rare. 3 God despiseth them not.
They Are the more excellent, for that they Are, 1 of the greatest price, 2 most hard to be performed, 3 most rare. 3 God despises them not.
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(7) part (DIV1)
668
Image 36
1001
It is a kinde of speech, where more thē is spoken is vnderstood: thou despisest not, 1. thou makest great account of. Esay 57, 15. 1 So as that none broken in hart should be discouraged, sith God doth like them.
It is a kind of speech, where more them is spoken is understood: thou Despisest not, 1. thou Makest great account of. Isaiah 57, 15. 1 So as that none broken in heart should be discouraged, sith God does like them.
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(7) part (DIV1)
669
Image 36
1002
2 We likewise should not thinke hardly, but most kindlie of such. Hetherto hath beene the first, and greatest part of this psalme for the prophet himselfe:
2 We likewise should not think hardly, but most kindly of such. Hitherto hath been the First, and greatest part of this psalm for the Prophet himself:
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(7) part (DIV1)
671
Image 37
1003
now foloweth that which is for the whole Church, frō the beginning of the 18. verse to the end of the 19. Whereof are two parts petitions for Sion. prayses for Ierusalem.
now Followeth that which is for the Whole Church, from the beginning of the 18. verse to the end of the 19. Whereof Are two parts petitions for Sion. praises for Ierusalem.
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(7) part (DIV1)
672
Image 37
1004
The petition for Sion is, be fauourable to Sion for thy good pleasure. Wherein are the thing.
The petition for Sion is, be favourable to Sion for thy good pleasure. Wherein Are the thing.
dt n1 p-acp np1 vbz, vbb j p-acp np1 p-acp po21 j n1. c-crq vbr dt n1.
(7) part (DIV1)
674
Image 37
1005
fauour. manner, for thy, or according to thy good pleasure. favour. manner, for thy, or according to thy good pleasure.
n1. n1, p-acp po21, cc vvg p-acp po21 j n1.
(7) part (DIV1)
675
Image 37
1006
But first we may perceiue, it is our part to pray for others, as well as for our selues: 1 because of Gods commaundement: 2 for that we are the better if others be well: 3 We are members of one body,
But First we may perceive, it is our part to pray for Others, as well as for our selves: 1 Because of God's Commandment: 2 for that we Are the better if Others be well: 3 We Are members of one body,
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(7) part (DIV1)
676
Image 37
1007
and God is all our Father: 4 but Dauid doth thus more particulerly, because he might feare that for his sake, God would afflict Sion and Ierusalem.
and God is all our Father: 4 but David does thus more particularly, Because he might Fear that for his sake, God would afflict Sion and Ierusalem.
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(7) part (DIV1)
676
Image 37
1008
Sion was the hill in the Cittie of Dauid, where afterward was built the Temple, & now was the Tabernacle.
Sion was the hill in the city of David, where afterwards was built the Temple, & now was the Tabernacle.
np1 vbds dt n1 p-acp dt n1 pp-f np1, c-crq av vbds vvn dt n1, cc av vbds dt n1.
(7) part (DIV1)
677
Image 37
1009
It seemeth to be put heere for the Church. And in that for persons. things. Persons are especially those who are of the houshold of faith. And,
It seems to be put Here for the Church. And in that for Persons. things. Persons Are especially those who Are of the household of faith. And,
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(7) part (DIV1)
677
Image 37
1010
1 Those parents who beget to Sion, as faithfull Ministers furnished, and endeuouring to instruct in wholsome doctrine. Not Wolues, not hirelings.
1 Those Parents who beget to Sion, as faithful Ministers furnished, and endeavouring to instruct in wholesome Doctrine. Not Wolves, not hirelings.
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(7) part (DIV1)
680
Image 37
1011
2 Nurcing fathers and mothers, Kings & Queenes, Magistrates. 3 Daughters of Sion, particuler congregations. These he prayeth may 1 multiply, and 2 florish for the Churches good.
2 Nursing Father's and mother's, Kings & Queens, Magistrates. 3 Daughters of Sion, particular congregations. These he Prayeth may 1 multiply, and 2 flourish for the Churches good.
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(7) part (DIV1)
681
Image 37
1012
The things are: 1 publishing of sauing doctrine: 2 frequenting holy assemblies for exercise of the worde prayer, and sacraments: 3 withstanding heresies: 4 procuring godlie gouernment of the Church.
The things Are: 1 publishing of Saving Doctrine: 2 frequenting holy assemblies for exercise of the word prayer, and Sacraments: 3 withstanding heresies: 4 procuring godly government of the Church.
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(7) part (DIV1)
684
Image 37
1013
The thing be fauourable, 1 that is, giue these thinges, 2 continue them, 3 blesse them.
The thing be favourable, 1 that is, give these things, 2 continue them, 3 bless them.
dt n1 vbb j, vvn cst vbz, vvb d n2, crd vvb pno32, crd vvb pno32.
(7) part (DIV1)
685
Image 37
1014
The manner, for thy good pleasure, 1 not for our merrits: 2 vvhat measure thou thinkest good.
The manner, for thy good pleasure, 1 not for our merits: 2 what measure thou Thinkest good.
dt n1, p-acp po21 j n1, vvn xx p-acp po12 n2: crd r-crq n1 pns21 vv2 j.
(7) part (DIV1)
686
Image 37
1015
The petition for Ierusalem foloweth, wherein wee may consider, 1 obiect, 2 act. Obiect, the wall. Act, build.
The petition for Ierusalem Followeth, wherein we may Consider, 1 Object, 2 act. Object, the wall. Act, built.
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(7) part (DIV1)
687
Image 37
1016
Ierusalem, the chiefe cittie of Palestine.
Ierusalem, the chief City of Palestine.
np1, dt j-jn n1 pp-f np1.
(7) part (DIV1)
689
Image 37
1017
First called Salem, Gene, 14, 18. Psalm, 76. After that it was called Iebus, Iudges 19, 10. and of these two names, Hierusalem as Iebusalem,
First called Salem, Gene, 14, 18. Psalm, 76. After that it was called Jebus, Judges 19, 10. and of these two names, Jerusalem as Iebusalem,
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(7) part (DIV1)
689
Image 37
1018
though some thinke of a verbe Iire and Shalom, which is, shall see peace, and it is in the duall number, as Ramathaijm, 1, Sam, 1. With this was after ioyned the Citty of Dauid:
though Some think of a verb Fire and Shalom, which is, shall see peace, and it is in the dual number, as Ramathaijm, 1, Sam, 1. With this was After joined the city of David:
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(7) part (DIV1)
689
Image 37
1019
so vvere there three Citties in one. Nowe this cittie was once the ioy of the whole earth.
so were there three Cities in one. Now this City was once the joy of the Whole earth.
av vbdr a-acp crd n2 p-acp pi. av d n1 vbds a-acp dt n1 pp-f dt j-jn n1.
(7) part (DIV1)
690
Image 37
1020
Looke psalme, 48, 1, 2, 3. and is taken properly for that Cittie before named, improperly for heauenly, or earthlie Ierusalem.
Look psalm, 48, 1, 2, 3. and is taken properly for that city before nam, improperly for heavenly, or earthly Ierusalem.
n1 n1, crd, crd, crd, crd cc vbz vvn av-j p-acp d n1 a-acp vvn, av-j p-acp j, cc j np1.
(7) part (DIV1)
691
Image 37
1021
In this place it is taken both wayes, for the Citty that then was, and a politicall state of the people of GOD for afterward, as Esay 2, 3. Psal. 122, 3, 6. A politicall state, is a company of people well ordered & furnished with things necessary for this present life.
In this place it is taken both ways, for the city that then was, and a political state of the people of GOD for afterwards, as Isaiah 2, 3. Psalm 122, 3, 6. A political state, is a company of people well ordered & furnished with things necessary for this present life.
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(7) part (DIV1)
692
Image 37
1022
Which may fitly be resembled to Ierusalem.
Which may fitly be resembled to Ierusalem.
r-crq vmb av-j vbi vvn p-acp np1.
(7) part (DIV1)
694
Image 37
1023
Because 1 that as Ierusalem had, so other states should haue Lawes from God: 2 that as in that cittie,
Because 1 that as Ierusalem had, so other states should have Laws from God: 2 that as in that City,
p-acp crd cst c-acp np1 vhd, av j-jn n2 vmd vhi n2 p-acp np1: crd d c-acp p-acp d n1,
(7) part (DIV1)
694
Image 37
1024
so in others, God should as it were, keepe his Court, 3 where should be likewise the pure worship of God.
so in Others, God should as it were, keep his Court, 3 where should be likewise the pure worship of God.
av p-acp n2-jn, np1 vmd p-acp pn31 vbdr, vvb po31 n1, crd n1 vmd vbi av dt j n1 pp-f np1.
(7) part (DIV1)
694
Image 37
1025
Forget not then, 1 that outward things come frō God. 2 That we are to hang vpon him for them by faith.
Forget not then, 1 that outward things come from God. 2 That we Are to hang upon him for them by faith.
vvb xx av, crd d j n2 vvb p-acp np1. crd cst pns12 vbr pc-acp vvi p-acp pno31 p-acp pno32 p-acp n1.
(7) part (DIV1)
695
Image 37
1026
3 So to seeke outward things, as chiefly to haue care for that which is for the common good.
3 So to seek outward things, as chiefly to have care for that which is for the Common good.
crd av pc-acp vvi j n2, c-acp av-jn pc-acp vhi n1 p-acp d r-crq vbz p-acp dt j j.
(7) part (DIV1)
697
Image 37
1027
Thus much for the Citty for which the prayer is made, now followeth the obiect, & speciall thing prayed for: the walls of Ierusalem.
Thus much for the city for which the prayer is made, now follows the Object, & special thing prayed for: the walls of Ierusalem.
av av-d c-acp dt n1 p-acp r-crq dt n1 vbz vvn, av vvz dt n1, cc j n1 vvd p-acp: dt n2 pp-f np1.
(7) part (DIV1)
698
Image 37
1028
VValls before gunnes were inuented, were the chiefe strength of a citie, so as heere they are mentioned for that which is the surest and safest for a politicall state. Of which sort are:
VValls before guns were invented, were the chief strength of a City, so as Here they Are mentioned for that which is the Surest and Safest for a political state. Of which sort Are:
n2 p-acp n2 vbdr vvn, vbdr dt j-jn n1 pp-f dt n1, av c-acp av pns32 vbr vvn p-acp d r-crq vbz dt js cc js p-acp dt j n1. pp-f r-crq n1 vbr:
(7) part (DIV1)
699
Image 38
1029
1 Godly lawes, which are grounded vppon the equitie of the word of God, 2 leaue least to men and Iudges discretions: 3 are most for the common benefit.
1 Godly laws, which Are grounded upon the equity of the word of God, 2 leave lest to men and Judges discretions: 3 Are most for the Common benefit.
crd j n2, r-crq vbr vvn p-acp dt n1 pp-f dt n1 pp-f np1, crd n1 cs p-acp n2 cc n2 n2: crd vbr av-ds p-acp dt j n1.
(7) part (DIV1)
700
Image 38
1030
2 Good Magistrates for peace and warre, these must 1 feare God, 2 hate couetousnes, 3 be diligent, 4 respect no persons, 5 seeke the glory of God, the good of the country.
2 Good Magistrates for peace and war, these must 1 Fear God, 2 hate covetousness, 3 be diligent, 4 respect no Persons, 5 seek the glory of God, the good of the country.
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(7) part (DIV1)
701
Image 38
1031
3 Continuall succession of good princes. 4 Loyaltie of subiects toward their soueraigne. 5 Repulsing the open enemy, repressing priuie seditions. 6 Wealth. 7 Bringing vp of children in the feare of God. 8 A life at all handes framed according to the word of God.
3 Continual succession of good Princes. 4 Loyalty of Subjects towards their sovereign. 5 Repulsing the open enemy, repressing privy seditions. 6 Wealth. 7 Bringing up of children in the Fear of God. 8 A life At all hands framed according to the word of God.
crd j n1 pp-f j n2. crd n1 pp-f n2-jn p-acp po32 j-jn. crd vvg dt j n1, vvg j n2. crd n1. crd vvg a-acp pp-f n2 p-acp dt n1 pp-f np1. crd dt n1 p-acp d n2 vvd vvg p-acp dt n1 pp-f np1.
(7) part (DIV1)
702
Image 38
1032
The act foloweth, build, that is, if these be absent, 1 giue them, 2 if they decay, restore them, 3 increase them more and more.
The act Followeth, built, that is, if these be absent, 1 give them, 2 if they decay, restore them, 3 increase them more and more.
dt n1 vvz, vvb, cst vbz, cs d vbb j, crd vvb pno32, crd cs pns32 vvb, vvb pno32, crd vvb pno32 n1 cc av-dc.
(7) part (DIV1)
703
Image 38
1033
Thou ô God who onely canst. The thanksgiuing foloweth, verse 19, wherin is mention made of the dutie, and the acceptance.
Thou o God who only Canst. The thanksgiving Followeth, verse 19, wherein is mention made of the duty, and the acceptance.
pns21 uh np1 r-crq av-j vm2. dt n1 vvz, n1 crd, c-crq vbz n1 vvn pp-f dt n1, cc dt n1.
(7) part (DIV1)
703
Image 38
1034
The duty is one and the selfe same of giuing praise, and yet set downe in 4 branches, 1 offering sacrifices of righteousnesse, 2 burnt offrings, 3 oblations, 4 offering of calues, &c. Acceptance.
The duty is one and the self same of giving praise, and yet Set down in 4 branches, 1 offering Sacrifices of righteousness, 2 burned offerings, 3 Oblations, 4 offering of calves, etc. Acceptance.
dt n1 vbz crd cc dt n1 d pp-f vvg n1, cc av vvd a-acp p-acp crd n2, crd vvg n2 pp-f n1, crd vvn n2, crd n2, crd vvg pp-f n2, av n1.
(7) part (DIV1)
705
Image 38
1035
Thou shalt accept thē. Mark that as prayers, so praises should be in common for the Church.Thou shalt accept them. Mark that as Prayers, so praises should be in Common for the Church.
pns21 vm2 vvi pno32. vvb cst p-acp n2, av n2 vmd vbi p-acp j c-acp dt n1.
(7) part (DIV1)
706
Image 38
1036
Que. How will this agree with the 16. verse? Aun. Looke that place.
Que. How will this agree with the 16. verse? Nias. Look that place.
zz q-crq vmb d vvi p-acp dt crd n1? dt. n1 cst n1.
(7) part (DIV1)
707
Image 38
1037
1 Sacrifices of righteousnesses, as psal, 46, such as are offered according to the intent of Gods iust law.
1 Sacrifices of Righteousness, as Psalm, 46, such as Are offered according to the intent of God's just law.
crd n2 pp-f n2, c-acp n1, crd, d c-acp vbr vvn vvg p-acp dt n1 pp-f npg1 j n1.
(7) part (DIV1)
709
Image 38
1038
2 In that whole burnt offerings were in praise, wee may perceiue that we ought likewise to praise God, 1 feruently, 2 with the whole hart, 3 though it be to our cost.
2 In that Whole burned offerings were in praise, we may perceive that we ought likewise to praise God, 1 fervently, 2 with the Whole heart, 3 though it be to our cost.
crd n1 cst j-jn j-vvn n2 vbdr p-acp n1, pns12 vmb vvi cst pns12 vmd av pc-acp vvi np1, vvn av-j, crd p-acp dt j-jn n1, crd cs pn31 vbb p-acp po12 n1.
(7) part (DIV1)
710
Image 38
1039
The acceptance is such, as that God cannot mislike thē.
The acceptance is such, as that God cannot mislike them.
dt n1 vbz d, c-acp cst np1 vmbx vvi pno32.
(7) part (DIV1)
711
Image 38
1040
Looke psalm, 50, 23. So as vppon this acceptance, Gods children shall be encouraged to continue theyr duty of offring prayses, in bringing young bullocks. &c. FINIS.
Look psalm, 50, 23. So as upon this acceptance, God's children shall be encouraged to continue their duty of offering praises, in bringing young bullocks. etc. FINIS.
n1 n1, crd, crd av c-acp p-acp d n1, npg1 n2 vmb vbi vvn pc-acp vvi po32 n1 pp-f vvg n2, p-acp vvg j n2. av fw-la.
(7) part (DIV1)
711
Image 38
1041
AN EXPOSITION vpon the tenne Commaundements. ALl mans happinesse is in the knowledge of GOD. God maketh himselfe knowne by his word:
an EXPOSITION upon the tenne commandments. ALl men happiness is in the knowledge of GOD. God makes himself known by his word:
dt n1 p-acp dt crd n2. av-d n2 n1 vbz p-acp dt n1 pp-f np1. np1 vvz px31 vvn p-acp po31 n1:
(8) part (DIV1)
711
Image 38
1042
a part whereof is the morall Law, imprinted at the first in Adam and Eues hart:
a part whereof is the moral Law, imprinted At the First in Adam and Eues heart:
dt n1 c-crq vbz dt j n1, vvn p-acp dt ord p-acp np1 cc npg1 n1:
(8) part (DIV1)
712
Image 38
1043
after, when that the light of it began to weare away, it was proclaimed to the world, engrauen in stone, kept for record in the Arke of the testimonie, in opening and applying whereof, most of the Diuine Writers did spend their time:
After, when that the Light of it began to wear away, it was proclaimed to the world, engraved in stone, kept for record in the Ark of the testimony, in opening and applying whereof, most of the Divine Writers did spend their time:
a-acp, c-crq d dt n1 pp-f pn31 vvd pc-acp vvi av, pn31 vbds vvn p-acp dt n1, vvn p-acp n1, vvn p-acp n1 p-acp dt n1 pp-f dt n1, p-acp vvg cc vvg c-crq, av-ds pp-f dt j-jn n2 vdd vvi po32 n1:
(8) part (DIV1)
712
Image 38
1044
euen Christ himselfe came to teach it, and doe it, and of it one iote or tittle cannot possibly faile.
even christ himself Come to teach it, and do it, and of it one jot or tittle cannot possibly fail.
av np1 px31 vvd pc-acp vvi pn31, cc vdb pn31, cc pp-f pn31 crd n1 cc n1 vmbx av-j vvi.
(8) part (DIV1)
712
Image 38
1045
It shall keepe the vse that euer it had since the fall, to the generall resurrection,
It shall keep the use that ever it had since the fallen, to the general resurrection,
pn31 vmb vvi dt n1 cst av pn31 vhd p-acp dt n1, p-acp dt j n1,
(8) part (DIV1)
712
Image 38
1046
and therefore is as needful now to be vnderstood as at any time.
and Therefore is as needful now to be understood as At any time.
cc av vbz a-acp j av pc-acp vbi vvn a-acp p-acp d n1.
(8) part (DIV1)
712
Image 38
1047
It is commonly called the Decalogue, or tenne wordes or commaundements, for that there be tenne:
It is commonly called the Decalogue, or tenne words or Commandments, for that there be tenne:
pn31 vbz av-j vvn dt n1, cc crd n2 cc n2, c-acp cst pc-acp vbi crd:
(8) part (DIV1)
713
Image 38
1048
the morall law, for that it setteth downe all duties for manners of mankind, of all sorts and conditions, sometimes the Law, for that it is the abstract and abridgement of all lawes for humane behauiour, meaning though the morall law, not law in generall:the moral law, for that it sets down all duties for manners of mankind, of all sorts and conditions, sometime the Law, for that it is the abstract and abridgement of all laws for humane behaviour, meaning though the moral law, not law in general:
dt j n1, p-acp cst pn31 vvz a-acp d n2 p-acp n2 pp-f n1, pp-f d n2 cc n2, av dt n1, p-acp cst pn31 vbz dt n-jn cc n1 pp-f d n2 p-acp j n1, vvg cs dt j n1, xx n1 p-acp n1:
(8) part (DIV1)
713
Image 38
1049
& is set downe in the 20 chapter of Exodus, from the beginning of the first verse, to the end of the 17 verse.
& is Set down in the 20 chapter of Exodus, from the beginning of the First verse, to the end of the 17 verse.
cc vbz vvn a-acp p-acp dt crd n1 pp-f fw-la, p-acp dt n-vvg pp-f dt ord n1, p-acp dt n1 pp-f dt crd n1.
(8) part (DIV1)
713
Image 38
1050
In all those verses are two things cōtained, the one an entrance into the commaundements, the other, the treatise & commaundements themselues.
In all those Verses Are two things contained, the one an Entrance into the Commandments, the other, the treatise & Commandments themselves.
p-acp d d n2 vbr crd n2 vvn, dt pi dt n1 p-acp dt n2, dt n-jn, dt n1 cc n2 px32.
(8) part (DIV1)
713
Image 38
1051
The entrance is in the two first verses, for the more orderly setting down of the commaundements, and is likewise double:
The Entrance is in the two First Verses, for the more orderly setting down of the Commandments, and is likewise double:
dt n1 vbz p-acp dt crd ord n2, p-acp dt av-dc av-j vvg a-acp pp-f dt n2, cc vbz av j-jn:
(8) part (DIV1)
713
Image 38
1052
According to the Register of the Law. Author of the Law. This law which thou now hearest, is mine, the onely true God and Iehoua:
According to the Register of the Law. Author of the Law. This law which thou now Hearst, is mine, the only true God and Iehoua:
vvg p-acp dt n1 pp-f dt n1. n1 pp-f dt n1. d n1 r-crq pns21 av vv2, vbz png11, dt j j np1 cc np1:
(8) part (DIV1)
713
Image 38
1053
therefore it is to be attended vnto, and obeyed. Therefore it is to be attended unto, and obeyed.
av pn31 vbz pc-acp vbi vvn p-acp, cc vvn.
(8) part (DIV1)
714
Image 39
1054
There can be no doubt in any of this, and therfore God himselfe, standeth not further to proue it,
There can be no doubt in any of this, and Therefore God himself, Stands not further to prove it,
pc-acp vmb vbi dx n1 p-acp d pp-f d, cc av np1 px31, vvz xx av-j pc-acp vvi pn31,
(8) part (DIV1)
715
Image 39
1055
but onely is content barelie to set it downe. The second reason is, from the diuers and great benefits, which God bestowed vpon them, and may be thus framed.
but only is content barely to Set it down. The second reason is, from the diverse and great benefits, which God bestowed upon them, and may be thus framed.
cc-acp av-j vbz j av-j pc-acp vvi pn31 a-acp. dt ord n1 vbz, p-acp dt j cc j n2, r-crq np1 vvd p-acp pno32, cc vmb vbi av vvn.
(8) part (DIV1)
715
Image 39
1056
His law who hath bestowed most excellent benefits vppon you, ought to be attended vnto, and obeyed. His law who hath bestowed most excellent benefits upon you, ought to be attended unto, and obeyed.
po31 n1 r-crq vhz vvn av-ds j n2 p-acp pn22, pi pc-acp vbi vvn p-acp, cc vvn.
(8) part (DIV1)
716
Image 39
1057
I, who deliuer this law, haue so done by you, therefore, &c. Now what force benefits haue to preuaile with receiuers,I, who deliver this law, have so done by you, Therefore, etc. Now what force benefits have to prevail with Receivers,
pns11, q-crq vvb d n1, vhb av vdn p-acp pn22, av, av av q-crq n1 n2 vhb pc-acp vvi p-acp n2,
(8) part (DIV1)
717
Image 39
1058
for all obedience, because it is cleere, God doth not further proue.
for all Obedience, Because it is clear, God does not further prove.
p-acp d n1, c-acp pn31 vbz j, np1 vdz xx av-j vvi.
(8) part (DIV1)
717
Image 39
1059
It were enough for God to commaund, but to preuent with kindnesse, would breake any good natured hart.
It were enough for God to command, but to prevent with kindness, would break any good natured heart.
pn31 vbdr av-d p-acp np1 pc-acp vvi, cc-acp pc-acp vvi p-acp n1, vmd vvi d j j-vvn n1.
(8) part (DIV1)
718
Image 39
1060
Now the benefits which God bestowed vpon them, are mentioned to be of two sorts, generall, or more speciall.
Now the benefits which God bestowed upon them, Are mentioned to be of two sorts, general, or more special.
av dt n2 r-crq np1 vvd p-acp pno32, vbr vvn pc-acp vbi pp-f crd n2, n1, cc av-dc j.
(8) part (DIV1)
719
Image 39
1061
Generall, is that which is the fountaine of all: viz. Gods couenaunt made with his people, and may be set out after this manner.
General, is that which is the fountain of all: viz. God's Covenant made with his people, and may be Set out After this manner.
n1, vbz d r-crq vbz dt n1 pp-f d: n1 npg1 n1 vvn p-acp po31 n1, cc vmb vbi vvn av p-acp d n1.
(8) part (DIV1)
720
Image 39
1062
I who haue taken you to be my people, and haue promised to be Iehoua your God, you must attend and obey my law. I who have taken you to be my people, and have promised to be Iehoua your God, you must attend and obey my law.
pns11 r-crq vhb vvn pn22 pc-acp vbi po11 n1, cc vhb vvn pc-acp vbi np1 po22 n1, pn22 vmb vvi cc vvi po11 n1.
(8) part (DIV1)
721
Image 39
1063
But it is thus betweene you and me, therefore, &c. And in this benefit, another speciall reason is implied, from the profession of the people.But it is thus between you and me, Therefore, etc. And in this benefit, Another special reason is implied, from the profession of the people.
p-acp pn31 vbz av p-acp pn22 cc pno11, av, av cc p-acp d n1, j-jn j n1 vbz vvn, p-acp dt n1 pp-f dt n1.
(8) part (DIV1)
722
Image 39
1064
For howsoeuer God couenaunteth with his people, yet vnlesse they againe couenant to take him for theyr God, it is not sufficient,
For howsoever God Covenanteth with his people, yet unless they again Covenant to take him for their God, it is not sufficient,
p-acp c-acp np1 vvz p-acp po31 n1, av cs pns32 av n1 pc-acp vvi pno31 p-acp po32 n1, pn31 vbz xx j,
(8) part (DIV1)
723
Image 39
1065
and therefore God meaneth this, that they couenaunting to take Iehoua for their God, must attend and obey his law.
and Therefore God means this, that they covenanting to take Iehoua for their God, must attend and obey his law.
cc av np1 vvz d, cst pns32 vvg pc-acp vvi np1 p-acp po32 n1, vmb vvi cc vvi po31 n1.
(8) part (DIV1)
723
Image 39
1066
But so they haue done, therefore, &c.
But so they have done, Therefore, etc.
p-acp av pns32 vhb vdn, av, av
(8) part (DIV1)
724
Image 39
1067
And surely, there cannot be any so effectuall reasons, to enforce all obedience to Gods law, as this.
And surely, there cannot be any so effectual Reasons, to enforce all Obedience to God's law, as this.
cc av-j, a-acp vmbx vbi d av j n2, pc-acp vvi d n1 p-acp npg1 n1, c-acp d.
(8) part (DIV1)
725
Image 39
1068
For taking God to be our God, we cannot but performe all fealtie vnto him:
For taking God to be our God, we cannot but perform all fealty unto him:
p-acp vvg np1 pc-acp vbi po12 n1, pns12 vmbx p-acp vvi d n1 p-acp pno31:
(8) part (DIV1)
725
Image 39
1069
this profession haue our parents made for vs, wee for our selues in sacraments and prayers.
this profession have our Parents made for us, we for our selves in Sacraments and Prayers.
d n1 vhb po12 n2 vvn p-acp pno12, pns12 p-acp po12 n2 p-acp n2 cc n2.
(8) part (DIV1)
725
Image 39
1070
More speciall, are such as by name are heere reckoned vp: and those two, not but that God had bestowed more vpon them: but because,
More special, Are such as by name Are Here reckoned up: and those two, not but that God had bestowed more upon them: but Because,
av-dc j, vbr d c-acp p-acp n1 vbr av vvn a-acp: cc d crd, xx p-acp cst np1 vhd vvn n1 p-acp pno32: cc-acp c-acp,
(8) part (DIV1)
726
Image 39
1071
1 These were very fresh in memory:
1 These were very fresh in memory:
vvd d vbdr av j p-acp n1:
(8) part (DIV1)
727
Image 39
1072
2 And in these GOD manifestly shewed himselfe to be the true and theyr God, 1 by his wonderfull power in miracles and strong workes, 2 by the constancie of his promises, vttered so long before,
2 And in these GOD manifestly showed himself to be the true and their God, 1 by his wonderful power in Miracles and strong works, 2 by the constancy of his promises, uttered so long before,
crd cc p-acp d np1 av-j vvd px31 pc-acp vbi dt j cc po32 n1, vvn p-acp po31 j n1 p-acp n2 cc j n2, crd p-acp dt n1 pp-f po31 n2, vvd av av-j a-acp,
(8) part (DIV1)
728
Image 39
1073
for their entring and going out of Egipt diuers hundreth of yeeres before, 3 by his vvonderfull mercie and kindnes toward them, in so preseruing, multiplying, and deliuering them.
for their entering and going out of Egypt diverse Hundredth of Years before, 3 by his wonderful mercy and kindness towards them, in so preserving, multiplying, and delivering them.
p-acp po32 vvg cc vvg av pp-f np1 j ord pp-f n2 a-acp, crd p-acp po31 j n1 cc n1 p-acp pno32, p-acp av vvg, j-vvg, cc vvg pno32.
(8) part (DIV1)
728
Image 39
1074
3 They were in themselues of speciall excellencie and worth. The first of these is, bringing out of the Land of Egipt.
3 They were in themselves of special excellency and worth. The First of these is, bringing out of the Land of Egypt.
crd pns32 vbdr p-acp px32 a-acp j n1 cc n1. dt ord pp-f d vbz, vvg av pp-f dt n1 pp-f np1.
(8) part (DIV1)
729
Image 39
1075
Egipt in it selfe had many & great commodities, but here it is considered, as giuen to idolatry,Egypt in it self had many & great commodities, but Here it is considered, as given to idolatry,
np1 p-acp pn31 n1 vhd d cc j n2, cc-acp av pn31 vbz vvn, c-acp vvn p-acp n1,
(8) part (DIV1)
731
Image 39
1076
and euen of the vvorst kind, to worship Crocodiles, Cats, yea Onyons and Garlicke, and most base creatures:
and even of the worst kind, to worship Crocodiles, Cats, yea Onions and Garlic, and most base creatures:
cc av pp-f dt js n1, pc-acp vvi n2, n2, uh n2 cc n1, cc av-ds j n2:
(8) part (DIV1)
731
Image 39
1077
so as that the Israelites could not liue among them with good conscience, neither would the Egiptians suffer the Israelites (by theyr good wills) to worship God otherwise then themselues did:
so as that the Israelites could not live among them with good conscience, neither would the egyptians suffer the Israelites (by their good wills) to worship God otherwise then themselves did:
av c-acp cst dt np2 vmd xx vvi p-acp pno32 p-acp j n1, dx vmd dt njp2 vvb dt np2 (p-acp po32 j n2) pc-acp vvi np1 av av px32 vdd:
(8) part (DIV1)
731
Image 39
1078
so that deliuerance from hence, must needes be a great fauour, where to haue doone as others, would bring no comfort of conscience,
so that deliverance from hence, must needs be a great favour, where to have done as Others, would bring no Comfort of conscience,
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(8) part (DIV1)
731
Image 39
1079
but hell for afterward, and to haue done otherwise, had brought certaine outward danger.
but hell for afterwards, and to have done otherwise, had brought certain outward danger.
cc-acp n1 c-acp av, cc pc-acp vhi vdn av, vhd vvn j j n1.
(8) part (DIV1)
731
Image 39
1080
VVell therefore doth God reckon vp this fauour, as to teach what an intollerable thing it is to liue among idolaters,
Well Therefore does God reckon up this favour, as to teach what an intolerable thing it is to live among Idolaters,
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(8) part (DIV1)
731
Image 39
1081
and what a speciall fauour to be deliuered from amongst them:
and what a special favour to be Delivered from among them:
cc q-crq dt j n1 pc-acp vbi vvn p-acp p-acp pno32:
(8) part (DIV1)
731
Image 39
1082
vvhere no meanes of saluation are, all sinnes raigne, and where if one be once entrapped, it is most hard to winde out.
where no means of salvation Are, all Sins Reign, and where if one be once entrapped, it is most hard to wind out.
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(8) part (DIV1)
731
Image 39
1083
No lesse slauery then this were the Churches in, in Romish Egypt, so as that deliuerance from thence, ought to preuaile alike.
No less slavery then this were the Churches in, in Romish Egypt, so as that deliverance from thence, ought to prevail alike.
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(8) part (DIV1)
732
Image 39
1084
For surely the masse, images, reliques, bread, &c. are as vile Idols as euer were among the Egyptians.
For surely the mass, Images, Relics, bred, etc. Are as vile Idols as ever were among the egyptians.
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(8) part (DIV1)
732
Image 39
1085
The same may be saide for all such as are vnregenerate, that theyr slauery is very great.
The same may be said for all such as Are unregenerate, that their slavery is very great.
dt d vmb vbi vvn p-acp d d c-acp vbr j, cst po32 n1 vbz av j.
(8) part (DIV1)
733
Image 39
1086
The second benefit is, bringing out of the house of bondage, or seruaunts. Now as the former is spirituall, this is bodily, implying must a man haue God, and then worship him:
The second benefit is, bringing out of the house of bondage, or Servants. Now as the former is spiritual, this is bodily, implying must a man have God, and then worship him:
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(8) part (DIV1)
734
Image 39
1087
secondlie, for that it is impossible that a man should well vnderstand the other without this.
Secondly, for that it is impossible that a man should well understand the other without this.
ord, c-acp cst pn31 vbz j cst dt n1 vmd av vvi dt j-jn p-acp d.
(8) part (DIV1)
735
Image 40
1088
It is called great, for that the true vnderstanding and vse thereof, is of great importance,
It is called great, for that the true understanding and use thereof, is of great importance,
pn31 vbz vvn j, p-acp cst dt j n1 cc n1 av, vbz pp-f j n1,
(8) part (DIV1)
736
Image 40
1089
as also for that it is one of the hardest to be kept, and stretcheth very far.
as also for that it is one of the Hardest to be kept, and Stretcheth very Far.
c-acp av c-acp cst pn31 vbz crd pp-f dt js pc-acp vbi vvn, cc vvz av av-j.
(8) part (DIV1)
736
Image 40
1090
Commaundement. 1. This cōmaundement is, Thou shalt haue none other Gods before me: in which we may consider the words, and then the meaning.
Commandment. 1. This Commandment is, Thou shalt have none other God's before me: in which we may Consider the words, and then the meaning.
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(9) commandment (DIV2)
736
Image 40
1091
Our English, thou shalt not haue, is in the Hebrew, there shall not be to thee:
Our English, thou shalt not have, is in the Hebrew, there shall not be to thee:
np1 jp, pns21 vm2 xx vhi, vbz p-acp dt njp, a-acp vmb xx vbi p-acp pno21:
(9) commandment (DIV2)
737
Image 40
1092
shall not be, for may not be, or ought not to be, so as if there be, thou sinnest.shall not be, for may not be, or ought not to be, so as if there be, thou Sinnest.
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(9) commandment (DIV2)
737
Image 40
1093
So as likewise shalt not haue, must be vnderstood, oughtest not to haue.
So as likewise shalt not have, must be understood, Ought not to have.
av c-acp av vm2 xx vhi, vmb vbi vvn, vmd2 xx pc-acp vhi.
(9) commandment (DIV2)
737
Image 40
1094
And these words to thee, is not onely to thy selfe, but to any of thine,
And these words to thee, is not only to thy self, but to any of thine,
cc d n2 p-acp pno21, vbz xx av-j p-acp po21 n1, cc-acp p-acp d pp-f png21,
(9) commandment (DIV2)
738
Image 40
1095
or any by thy meanes or occasion, whom thou maist lawfully hinder.
or any by thy means or occasion, whom thou Mayest lawfully hinder.
cc d p-acp po21 n2 cc n1, ro-crq pns21 vm2 av-j vvi.
(9) commandment (DIV2)
738
Image 40
1096
Other Gods. It may be as well read God as Gods. For though the word in Hebrew be of the plurall number,Other God's It may be as well read God as God's For though the word in Hebrew be of the plural number,
j-jn n2 pn31 vmb vbi a-acp av vvn np1 p-acp n2 p-acp cs dt n1 p-acp njp vbi pp-f dt j n1,
(9) commandment (DIV2)
739
Image 40
1097
yet it signifieth singulerly, and one:
yet it signifies singularly, and one:
av pn31 vvz av-j, cc crd:
(9) commandment (DIV2)
739
Image 40
1098
and besides, one worshipping but any other strange God, though hee worship not many, breaketh this law.
and beside, one worshipping but any other strange God, though he worship not many, breaks this law.
cc a-acp, pi vvg p-acp d j-jn j np1, cs pns31 vvb xx d, vvz d n1.
(9) commandment (DIV2)
739
Image 40
1099
Other, that is, besides or with the true Iehoua, who I am, and those whosoeuer they be, are not Gods,Other, that is, beside or with the true Iehoua, who I am, and those whosoever they be, Are not God's,
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(9) commandment (DIV2)
740
Image 40
1100
but so called, as saith Paule, though there be that are called Gods, whether in heauen or in earth, as there be many Gods,
but so called, as Says Paul, though there be that Are called God's, whither in heaven or in earth, as there be many God's,
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(9) commandment (DIV2)
740
Image 40
1101
and many Lords, yet vnto vs there is but one God. and many lords, yet unto us there is but one God.
cc d n2, av p-acp pno12 pc-acp vbz cc-acp crd np1.
(9) commandment (DIV2)
740
Image 40
1102
And therefore this name God, is giuen to them, according to the fashion and manner of speech in the world.
And Therefore this name God, is given to them, according to the fashion and manner of speech in the world.
cc av d n1 np1, vbz vvn p-acp pno32, vvg p-acp dt n1 cc n1 pp-f n1 p-acp dt n1.
(9) commandment (DIV2)
740
Image 40
1103
Of this kind were there sundry in Egypt, as Cats, Crocodiles, &c, and other in other nations.
Of this kind were there sundry in Egypt, as Cats, Crocodiles, etc., and other in other Nations.
pp-f d n1 vbdr a-acp j p-acp np1, c-acp n2, n2, av, cc j-jn p-acp j-jn n2.
(9) commandment (DIV2)
740
Image 40
1104
Before me. The Hebrew is, before my face, which manner of speech is often in the Scriptures, taken from men, and giuen to God.Before me. The Hebrew is, before my face, which manner of speech is often in the Scriptures, taken from men, and given to God.
p-acp pno11. dt njp vbz, p-acp po11 n1, r-crq n1 pp-f n1 vbz av p-acp dt n2, vvn p-acp n2, cc vvn p-acp np1.
(9) commandment (DIV2)
741
Image 40
1105
Now in the face are the eyes, which in men are meanes of knowledge, so as that the face in this sence, sundry times is vsed of God,
Now in the face Are the eyes, which in men Are means of knowledge, so as that the face in this sense, sundry times is used of God,
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(9) commandment (DIV2)
741
Image 40
1106
for his knowledge, as Gene, 6, 11. Gene, 10, 9, before GOD, or his face, that is, in his knowledge.
for his knowledge, as Gene, 6, 11. Gene, 10, 9, before GOD, or his face, that is, in his knowledge.
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(9) commandment (DIV2)
741
Image 40
1107
Now likewise because Gods knowledge is euery where, looke psalme 139, 1, 2, 3, 4, 5, 6, 7, in vvhich respect, sundry learned men haue said, God is all eye, because he knoweth all things:
Now likewise Because God's knowledge is every where, look psalm 139, 1, 2, 3, 4, 5, 6, 7, in which respect, sundry learned men have said, God is all eye, Because he Knoweth all things:
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(9) commandment (DIV2)
741
Image 40
1108
therefore Gods meaning is, that they should not haue any other God at all, so as he may know,
Therefore God's meaning is, that they should not have any other God At all, so as he may know,
av npg1 n1 vbz, cst pns32 vmd xx vhi d j-jn n1 p-acp d, av c-acp pns31 vmb vvi,
(9) commandment (DIV2)
741
Image 40
1109
and nothing can they doe but hee will know, therefore must they haue none other. These are the words.
and nothing can they do but he will know, Therefore must they have none other. These Are the words.
cc pix vmb pns32 vdb cc-acp pns31 vmb vvi, av vmb pns32 vhb pix j-jn. d vbr dt n2.
(9) commandment (DIV2)
741
Image 40
1110
The meaning is in the matter contained, the sum whereof is this: Thou must haue me to be thy GOD, and none other.
The meaning is in the matter contained, the sum whereof is this: Thou must have me to be thy GOD, and none other.
dt n1 vbz p-acp dt n1 vvn, dt n1 c-crq vbz d: pns21 vmb vhi pno11 pc-acp vbi po21 np1, cc pi j-jn.
(9) commandment (DIV2)
742
Image 40
1111
And heere are two parts, the one affirming what we ought to doe, the other denying, and forbidding.
And Here Are two parts, the one affirming what we ought to do, the other denying, and forbidding.
cc av vbr crd n2, dt pi vvg r-crq pns12 vmd pc-acp vdi, dt n-jn vvg, cc vvg.
(9) commandment (DIV2)
742
Image 40
1112
The affirming is, thou must haue me to be thy God, the which is more largely set downe, Deut: 6, 5, Iosh: 24, 15, Math: 4, 10. Now this giueth vs to consider of persons, and dutie.
The affirming is, thou must have me to be thy God, the which is more largely Set down, Deuteronomy: 6, 5, Joshua: 24, 15, Math: 4, 10. Now this gives us to Consider of Persons, and duty.
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(9) commandment (DIV2)
742
Image 40
1113
Persons, who is to haue, and whom to haue.Persons, who is to have, and whom to have.
n2, r-crq vbz pc-acp vhi, cc r-crq pc-acp vhi.
(9) commandment (DIV2)
743
Image 40
1114
Who is to haue, thou, that is, no partie in the world, of whom, or to whom it may be said thou, as before.
Who is to have, thou, that is, no party in the world, of whom, or to whom it may be said thou, as before.
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(9) commandment (DIV2)
744
Image 40
1115
The person whom wee are to haue, is set downe in this word me, who is heere the speaker,
The person whom we Are to have, is Set down in this word me, who is Here the speaker,
dt n1 r-crq pns12 vbr pc-acp vhi, vbz vvn a-acp p-acp d n1 pno11, r-crq vbz av dt n1,
(9) commandment (DIV2)
745
Image 40
1116
and setteth out himselfe verse 2, and must be considered as he setteth himselfe out in the Scriptures, one God, Father, Sonne, and holy Ghost:
and sets out himself verse 2, and must be considered as he sets himself out in the Scriptures, one God, Father, Son, and holy Ghost:
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(9) commandment (DIV2)
745
Image 40
1117
eternall, omnipotent, infinite, most iust, most mercifull, & maker of heauen and earth. Looke Exod: 34, 6, 7.
Eternal, omnipotent, infinite, most just, most merciful, & maker of heaven and earth. Look Exod: 34, 6, 7.
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(9) commandment (DIV2)
745
Image 40
1118
This God must be vnderstood alone, as Marke 12, 29. Deut: 6, 4, Math, 4, 10. Iosh: 24, 9.
This God must be understood alone, as Mark 12, 29. Deuteronomy: 6, 4, Math, 4, 10. Joshua: 24, 9.
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(9) commandment (DIV2)
746
Image 40
1119
But it may be said, that in the 2 of the Kings, chapter 17 verse 33, the people feared the Lord, but serued their gods after the manner of the nations whom they carried thence. Aunswer.
But it may be said, that in the 2 of the Kings, chapter 17 verse 33, the people feared the Lord, but served their God's After the manner of the Nations whom they carried thence. Answer.
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(9) commandment (DIV2)
747
Image 40
1120
The Author doth not report, that the people so dooing did well, but hee onely sheweth what they did, meaning indeed to declare how wickedly therein they did:
The Author does not report, that the people so doing did well, but he only shows what they did, meaning indeed to declare how wickedly therein they did:
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(9) commandment (DIV2)
748
Image 40
1121
and therefore Zephany 1, 5, God threatneth to cut off the remnant of them that worship and sweare by the Lord,
and Therefore Zephany 1, 5, God threatens to Cut off the remnant of them that worship and swear by the Lord,
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(9) commandment (DIV2)
748
Image 40
1122
and sweare by Malcham, that is, giue any respect vnto any other: neither indeed can there be any fellowship betweene Christ and Belial. 2, Cor: 6, 15. The dutie is, to haue this Iehoua the true GOD, for our God.
and swear by Malcham, that is, give any respect unto any other: neither indeed can there be any fellowship between christ and Belial. 2, Cor: 6, 15. The duty is, to have this Iehoua the true GOD, for our God.
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(9) commandment (DIV2)
748
Image 40
1123
This hauing, meaneth more then it soundeth:
This having, means more then it soundeth:
d j-vvg, vvz av-dc cs pn31 vvz:
(9) commandment (DIV2)
749
Image 40
1124
In the world a man may haue that which he doth not regard nor vse, man doe not himselfe, but occasion others, hee sinneth.
In the world a man may have that which he does not regard nor use, man do not himself, but occasion Others, he Sinneth.
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(9) commandment (DIV2)
749
Image 41
1125
Now thy selfe art named, for that if any haue any care of religion, it is first for his owne selfe.
Now thy self art nam, for that if any have any care of Religion, it is First for his own self.
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(9) commandment (DIV2)
749
Image 41
1126
The obiect is the thing forbidden to be made, grauen image, and similitude of things that are in heauen aboue,
The Object is the thing forbidden to be made, graven image, and similitude of things that Are in heaven above,
dt n1 vbz dt n1 vvn pc-acp vbi vvn, vvn n1, cc n1 pp-f n2 cst vbr p-acp n1 a-acp,
(9) commandment (DIV2)
750
Image 41
1127
or in the earth beneath. &c. Grauen image, properly is that which is cut or carued with a toole, and meaneth any thing made by art.or in the earth beneath. etc. Graven image, properly is that which is Cut or carved with a tool, and means any thing made by art.
cc p-acp dt n1 a-acp. av j-vvn n1, av-j vbz d r-crq vbz vvn cc vvn p-acp dt n1, cc vvz d n1 vvn p-acp n1.
(9) commandment (DIV2)
750
Image 41
1128
But heere we must be warie.
But Here we must be wary.
p-acp av pns12 vmb vbi j.
(9) commandment (DIV2)
752
Image 41
1129
For it is not simply forbidden to carue or graue, then the Tabernacle had not beene so curiously wrought,
For it is not simply forbidden to carve or graven, then the Tabernacle had not been so curiously wrought,
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(9) commandment (DIV2)
752
Image 41
1130
nor Salomons Temple, but this is to be vnderstood in Gods meaning, & as the fashion of some was to vse grauen images, to represent the true God by,
nor Solomon's Temple, but this is to be understood in God's meaning, & as the fashion of Some was to use graven Images, to represent the true God by,
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(9) commandment (DIV2)
752
Image 41
1131
or to worship him in them, or by occasion of them: the which is heere forbidden, and no otherwise:
or to worship him in them, or by occasion of them: the which is Here forbidden, and no otherwise:
cc pc-acp vvi pno31 p-acp pno32, cc p-acp n1 pp-f pno32: dt r-crq vbz av vvn, cc dx av:
(9) commandment (DIV2)
752
Image 41
1132
so as when he saith no grauen image, he meaneth, to set out GOD, or worship God thereby, otherwise it is lawfull to graue.
so as when he Says no graven image, he means, to Set out GOD, or worship God thereby, otherwise it is lawful to graven.
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(9) commandment (DIV2)
752
Image 41
1133
Similitude, is likenes, which is heere set out, by the things the like whereof is forbidden.Similitude, is likeness, which is Here Set out, by the things the like whereof is forbidden.
n1, vbz n1, r-crq vbz av vvn av, p-acp dt n2 dt av-j c-crq vbz vvn.
(9) commandment (DIV2)
753
Image 41
1134
Similitude is put for any representation, either for the thing it selfe, or the representing of it, by painting, embrodering, printing,
Similitude is put for any representation, either for the thing it self, or the representing of it, by painting, embroidering, printing,
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(9) commandment (DIV2)
754
Image 41
1135
yea for the likenes of it imagined in the minde, namely, to represent God, or worship him by it, otherwise it is not forbidden.
yea for the likeness of it imagined in the mind, namely, to represent God, or worship him by it, otherwise it is not forbidden.
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(9) commandment (DIV2)
754
Image 41
1136
The things whereof the likenesse is forbidden, are in heauen aboue, earth beneath, the waters vnder the earth, that is indeede, of any creature,
The things whereof the likeness is forbidden, Are in heaven above, earth beneath, the waters under the earth, that is indeed, of any creature,
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(9) commandment (DIV2)
755
Image 41
1137
for in these places are all creatures, the heauens signifying the ayre, as well as the starrie skie,
for in these places Are all creatures, the heavens signifying the air, as well as the starry sky,
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(9) commandment (DIV2)
755
Image 41
1138
so that birds, and such like are meant. Yea the manhoode of our Lord Iesus Christs, and the Angels are meant.
so that Birds, and such like Are meant. Yea the manhood of our Lord Iesus Christ, and the Angels Are meant.
av d n2, cc d av-j vbr vvn. uh dt n1 pp-f po12 n1 np1 npg1, cc dt n2 vbr vvn.
(9) commandment (DIV2)
755
Image 41
1139
Whereby it may appeare, that the holy Ghost in likenesse of a Doue, nor the auncient of daies like an old man, should be portreyed vnto vs.
Whereby it may appear, that the holy Ghost in likeness of a Dove, nor the ancient of days like an old man, should be portreyed unto us
c-crq pn31 vmb vvi, cst dt j n1 p-acp n1 pp-f dt n1, ccx dt j-jn pp-f n2 av-j dt j n1, vmd vbi vvn p-acp pno12
(9) commandment (DIV2)
756
Image 41
1140
The second degree is, for not worshipping these, & that in two branches, the first, not to bow downe to them, the other, not to serue them.
The second degree is, for not worshipping these, & that in two branches, the First, not to bow down to them, the other, not to serve them.
dt ord n1 vbz, c-acp xx vvg d, cc cst p-acp crd n2, dt ord, xx pc-acp vvi a-acp p-acp pno32, dt n-jn, xx pc-acp vvi pno32.
(9) commandment (DIV2)
757
Image 41
1141
This to bow, is of gesture, and (as I take it) signifieth to fall downe groueling, in token of honour,
This to bow, is of gesture, and (as I take it) signifies to fallen down groveling, in token of honour,
d pc-acp vvi, vbz pp-f n1, cc (c-acp pns11 vvb pn31) vvz p-acp vvb a-acp vvg, p-acp n1 pp-f n1,
(9) commandment (DIV2)
758
Image 41
1142
and is put for any outward signe of bowing the knee or body, vncouering the head, &c.
and is put for any outward Signen of bowing the knee or body, uncovering the head, etc.
cc vbz vvn p-acp d j n1 pp-f vvg dt n1 cc n1, vvg dt n1, av
(9) commandment (DIV2)
758
Image 41
1143
The other of seruing, is by no outward deede, of marking our selues for them, speaking in honour of them, kissing them,
The other of serving, is by no outward deed, of marking our selves for them, speaking in honour of them, kissing them,
dt n-jn pp-f vvg, vbz p-acp dx j n1, pp-f vvg po12 n2 p-acp pno32, vvg p-acp n1 pp-f pno32, vvg pno32,
(9) commandment (DIV2)
759
Image 41
1144
or any such like, to shew the least good respect of them.
or any such like, to show the least good respect of them.
cc d d j, pc-acp vvi dt av-ds j n1 pp-f pno32.
(9) commandment (DIV2)
759
Image 41
1145
So as that now it may appeare, the strange manner of woshipping of God is forbidden vnder one speciall kinde,
So as that now it may appear, the strange manner of woshipping of God is forbidden under one special kind,
av p-acp cst av pn31 vmb vvi, dt j n1 pp-f vvg pp-f np1 vbz vvn p-acp crd j n1,
(9) commandment (DIV2)
760
Image 41
1146
and the pure manner implyed thereby.
and the pure manner employed thereby.
cc dt j n1 vvn av.
(9) commandment (DIV2)
760
Image 41
1147
This strange manner is forbidden vnder the name of grauen image, and likenesse of other things: 1 because that in these, men did most offend: 2 and to these, our nature most carrieth vs,
This strange manner is forbidden under the name of graven image, and likeness of other things: 1 Because that in these, men did most offend: 2 and to these, our nature most Carrieth us,
d j n1 vbz vvn p-acp dt n1 pp-f j-vvn n1, cc n1 pp-f j-jn n2: crd p-acp cst p-acp d, n2 vdd av-ds vvi: crd cc p-acp d, po12 n1 ds vvz pno12,
(9) commandment (DIV2)
761
Image 41
1148
as we see in the Israelites who would haue a likenesse: 3 and besides, the Egyptians Temples vvere painted full of such likenesses.
as we see in the Israelites who would have a likeness: 3 and beside, the egyptians Temples were painted full of such Likenesses.
c-acp pns12 vvb p-acp dt np2 r-crq vmd vhi dt n1: crd cc a-acp, dt njp2 n2 vbdr vvn j pp-f d n2.
(9) commandment (DIV2)
761
Image 41
1149
It would be too long to set downe, both strange & pure worship: the pure shall serue, whereby wee may iudge of the other.
It would be too long to Set down, both strange & pure worship: the pure shall serve, whereby we may judge of the other.
pn31 vmd vbi av j pc-acp vvi a-acp, d j cc j n1: dt j vmb vvi, c-crq pns12 vmb vvi pp-f dt j-jn.
(9) commandment (DIV2)
762
Image 41
1150
It is agreed by all, that there is some straight rule of the pure worship of GOD, whereto it must be framed, from whence if it swarue, it cannot please God.
It is agreed by all, that there is Some straight Rule of the pure worship of GOD, whereto it must be framed, from whence if it swerve, it cannot please God.
pn31 vbz vvn p-acp d, cst pc-acp vbz d j n1 pp-f dt j n1 pp-f np1, c-crq pn31 vmb vbi vvn, p-acp c-crq cs pn31 vvi, pn31 vmbx vvi np1.
(9) commandment (DIV2)
763
Image 41
1151
The rule of Gods pure worship, is his owne voyce, will, word, Esay 29, 13. Colos. 2, 22. and that written and registred in the Bible, & Canonicall bookes thereof:
The Rule of God's pure worship, is his own voice, will, word, Isaiah 29, 13. Colos 2, 22. and that written and registered in the bible, & Canonical books thereof:
dt n1 pp-f npg1 j n1, vbz po31 d n1, n1, n1, np1 crd, crd np1 crd, crd cc d vvn cc vvn p-acp dt n1, cc j n2 av:
(9) commandment (DIV2)
764
Image 41
1152
so as that whatsoeuer shall not haue warrant there-from, is not to be admitted. So as that all heathenish Idols, all Iewish ceremonies since Christes comming, must be remoued:
so as that whatsoever shall not have warrant therefrom, is not to be admitted. So as that all Heathenish Idols, all Jewish ceremonies since Christ's coming, must be removed:
av c-acp d r-crq vmb xx vhi n1 av, vbz xx pc-acp vbi vvn. av p-acp cst d j n2, d jp n2 p-acp npg1 n-vvg, vmb vbi vvn:
(9) commandment (DIV2)
764
Image 41
1153
yea all Romish pictures, crosses, blessings, pilgrimages, reliques, singings, and such like, not grounded on the word, must away.
yea all Romish pictures, Crosses, blessings, Pilgrimages, Relics, singings, and such like, not grounded on the word, must away.
uh d jp n2, n2, n2, n2, n2, n2-vvg, cc d av-j, xx vvn p-acp dt n1, vmb av.
(9) commandment (DIV2)
765
Image 41
1154
All that the word teacheth for the pure manner of Gods worship, is either for the parts, or the properties of it.
All that the word Teaches for the pure manner of God's worship, is either for the parts, or the properties of it.
d d dt n1 vvz p-acp dt j n1 pp-f npg1 n1, vbz av-d p-acp dt n2, cc dt n2 pp-f pn31.
(9) commandment (DIV2)
766
Image 41
1155
The parts are, whereof the whole worship of God dooth consist. And they be either more principall, or lesse principall.
The parts Are, whereof the Whole worship of God doth consist. And they be either more principal, or less principal.
dt n2 vbr, c-crq dt j-jn n1 pp-f np1 vdz vvi. cc pns32 vbb d dc j-jn, cc av-dc j-jn.
(9) commandment (DIV2)
767
Image 41
1156
Principall are such as cannot be left vnperformed:
Principal Are such as cannot be left unperformed:
j-jn vbr d c-acp vmbx vbi vvn j:
(9) commandment (DIV2)
768
Image 41
1157
as is the Iealous, is one who is grieued for suspition of dishonestie in his married yoake-fellow, husband, or wife.
as is the Jealous, is one who is grieved for suspicion of dishonesty in his married yokefellow, husband, or wife.
c-acp vbz dt j, vbz pi r-crq vbz vvn p-acp n1 pp-f n1 p-acp po31 j-vvn n1, n1, cc n1.
(9) commandment (DIV2)
768
Image 42
1158
This some Interpreters thinke to be in GOD, as diuers times the word is so translated by them,
This Some Interpreters think to be in GOD, as diverse times the word is so translated by them,
d d n2 vvb pc-acp vbi p-acp np1, c-acp j n2 dt n1 vbz av vvn p-acp pno32,
(9) commandment (DIV2)
769
Image 42
1159
and that by occasion of the mariage band betweene God and his Church, & likewise the force of iealousie whē it doth reuenge.
and that by occasion of the marriage band between God and his Church, & likewise the force of jealousy when it does revenge.
cc cst p-acp n1 pp-f dt n1 n1 p-acp np1 cc po31 n1, cc av dt n1 pp-f n1 c-crq pn31 vdz vvi.
(9) commandment (DIV2)
769
Image 42
1160
Which seemeth sometimes to be in God.
Which seems sometime to be in God.
r-crq vvz av pc-acp vbi p-acp np1.
(9) commandment (DIV2)
769
Image 42
1161
Neuerthelesse (be it with reuerence to all that thinke otherwise, with willingnesse to be reformed if I erre) I think it is not so heere to be taken.
Nevertheless (be it with Reverence to all that think otherwise, with willingness to be reformed if I err) I think it is not so Here to be taken.
av (vbb pn31 p-acp n1 p-acp d cst vvb av, p-acp n1 pc-acp vbi vvn cs pns11 vvb) pns11 vvb pn31 vbz xx av av pc-acp vbi vvn.
(9) commandment (DIV2)
770
Image 42
1162
1 Iealous, and zealous, are not alwaies both, this word heere signifieth both. 2 Iealousie is a fault, and not to be ascribed to God.
1 Jealous, and zealous, Are not always both, this word Here signifies both. 2 Jealousy is a fault, and not to be ascribed to God.
crd j, cc j, vbr xx av av-d, d n1 av vvz d. crd n1 vbz dt n1, cc xx pc-acp vbi vvn p-acp np1.
(9) commandment (DIV2)
771
Image 42
1163
3 Some very learned men, as Tremelius and Iunius, take it for zealous.
3 some very learned men, as Tremelius and Iunius, take it for zealous.
crd d av j n2, c-acp np1 cc np1, vvb pn31 p-acp j.
(9) commandment (DIV2)
773
Image 42
1164
4 It must be that heere, from whence commeth visiting the iniquitie of the fathers, &c. and shewing mercie, nowe iealousie neuer sheweth mercie.
4 It must be that Here, from whence comes visiting the iniquity of the Father's, etc. and showing mercy, now jealousy never shows mercy.
crd pn31 vmb vbi d av, p-acp q-crq vvz vvg dt n1 pp-f dt n2, av cc vvg n1, av n1 av-x vvz n1.
(9) commandment (DIV2)
774
Image 42
1165
I read it therefore a zealous God, that is, a God full of zeale, as Simon was called zelotes, or zelous.
I read it Therefore a zealous God, that is, a God full of zeal, as Simon was called Zealots, or zealous.
pns11 vvb pn31 av dt j np1, cst vbz, dt n1 j pp-f n1, c-acp np1 vbds vvn n2, cc j.
(9) commandment (DIV2)
775
Image 42
1166
Zeale is a most earnest affection, or the great increase of any affection, loue, anger, hatred:
Zeal is a most earnest affection, or the great increase of any affection, love, anger, hatred:
n1 vbz dt av-ds j n1, cc dt j n1 pp-f d n1, n1, n1, n1:
(9) commandment (DIV2)
776
Image 42
1167
so as we heard before of Gods power, now we heare of his will, whereby he is most earnest to performe whatsoeuer pleaseth himselfe. Ioel. 2, 18.
so as we herd before of God's power, now we hear of his will, whereby he is most earnest to perform whatsoever Pleases himself. Joel 2, 18.
av c-acp pns12 vvd a-acp pp-f npg1 n1, av pns12 vvb pp-f po31 n1, c-crq pns31 vbz av-ds j pc-acp vvi r-crq vvz px31. np1 crd, crd
(9) commandment (DIV2)
776
Image 42
1168
So as that in this zeale is, 1 presentnesse, that is, God now at this instant is zealous: 2 is earnestnesse, 3 is continuance, as a burning.
So as that in this zeal is, 1 presentness, that is, God now At this instant is zealous: 2 is earnestness, 3 is Continuance, as a burning.
av p-acp cst p-acp d n1 vbz, crd n1, cst vbz, np1 av p-acp d n-jn vbz j: crd vbz n1, crd vbz n1, c-acp dt j-vvg.
(9) commandment (DIV2)
777
Image 42
1169
Now he that is such a God, had neede be obeyed. God commaunding this, is so: therefore he must be obeyed.
Now he that is such a God, had need be obeyed. God commanding this, is so: Therefore he must be obeyed.
av pns31 cst vbz d dt n1, vhd n1 vbi vvn. np1 vvg d, vbz av: av pns31 vmb vbi vvn.
(9) commandment (DIV2)
778
Image 42
1170
For that some might doubt whether God be so, yea or no, God himselfe proueth that by his zealous iustice, and zealous mercie.
For that Some might doubt whither God be so, yea or no, God himself Proves that by his zealous Justice, and zealous mercy.
p-acp d d vmd vvi cs np1 vbb av, uh cc uh-dx, np1 px31 vvz d p-acp po31 j n1, cc j n1.
(9) commandment (DIV2)
779
Image 42
1171
His iustice, in that hee saith, visiting the iniquitie of the Father vpon the children, vppon the third generation,
His Justice, in that he Says, visiting the iniquity of the Father upon the children, upon the third generation,
po31 n1, p-acp cst pns31 vvz, vvg dt n1 pp-f dt n1 p-acp dt n2, p-acp dt ord n1,
(9) commandment (DIV2)
780
Image 42
1172
and vppon the fourth, of them that hate me. Wherein we may consider what he doth, & to whom.and upon the fourth, of them that hate me. Wherein we may Consider what he does, & to whom.
cc p-acp dt ord, pp-f pno32 cst vvb pno11. c-crq pns12 vmb vvi r-crq pns31 vdz, cc p-acp ro-crq.
(9) commandment (DIV2)
780
Image 42
1173
He resiteth the iniquitie of the fathers. Wherein is the action, the obiect. Action, visiting. Obiect, iniquitie. Set out by the subiect of the fathers. He resiteth the iniquity of the Father's. Wherein is the actium, the Object. Actium, visiting. Object, iniquity. Set out by the Subject of the Father's.
pns31 vvz dt n1 pp-f dt n2. c-crq vbz dt n1, dt n1. n1, vvg. n1, n1. vvb av p-acp dt j-jn pp-f dt n2.
(9) commandment (DIV2)
782
Image 42
1174
Visiting, commeth of a Latine word to visite:Visiting, comes of a Latin word to visit:
vvg, vvz pp-f dt jp n1 pc-acp vvi:
(9) commandment (DIV2)
783
Image 42
1175
to visite, is often to come to see, to take knowledge, and to iudge and doe thereafter, in which sence wee vse visitation. So doth God proceede.
to visit, is often to come to see, to take knowledge, and to judge and do thereafter, in which sense we use Visitation. So does God proceed.
pc-acp vvi, vbz av pc-acp vvi pc-acp vvi, pc-acp vvi n1, cc pc-acp vvi cc vdb av, p-acp r-crq n1 pns12 vvb n1. np1 vdz np1 vvi.
(9) commandment (DIV2)
783
Image 42
1176
Gene, 11, 5, Gene, 18, 21. Now because when God so commeth and findeth men faultie, he is wont to punish,
Gene, 11, 5, Gene, 18, 21. Now Because when God so comes and finds men faulty, he is wont to Punish,
zz, crd, crd, zz, crd, crd av c-acp c-crq np1 av vvz cc vvz n2 j, pns31 vbz j pc-acp vvi,
(9) commandment (DIV2)
783
Image 42
1177
therfore is visiting sometimes put for punishing, as psalm, 89, 32. I will visit their iniquitie with the rod, and theyr sinnes with scourges. And of Dathan and Abiram.
Therefore is visiting sometime put for punishing, as psalm, 89, 32. I will visit their iniquity with the rod, and their Sins with scourges. And of Dathan and Abiram.
av vbz vvg av vvn p-acp vvg, c-acp n1, crd, crd pns11 vmb vvi po32 n1 p-acp dt n1, cc po32 n2 p-acp vvz. cc pp-f np1 cc np1.
(9) commandment (DIV2)
784
Image 42
1178
If these men be visited after the visitation, that is, the punishment of all men. Num: 16, 29. VVhereupon some translate it heere, rendring, or repaying.If these men be visited After the Visitation, that is, the punishment of all men. Num: 16, 29. Whereupon Some translate it Here, rendering, or repaying.
cs d n2 vbb vvn p-acp dt n1, cst vbz, dt n1 pp-f d n2. np1: crd, crd c-crq d vvb pn31 av, vvg, cc vvg.
(9) commandment (DIV2)
784
Image 42
1179
The obiect is iniquitie, that is sinne, or breach of the law of God, and more specially breach of this law:
The Object is iniquity, that is sin, or breach of the law of God, and more specially breach of this law:
dt n1 vbz n1, cst vbz n1, cc n1 pp-f dt n1 pp-f np1, cc av-dc av-j n1 pp-f d n1:
(9) commandment (DIV2)
785
Image 42
1180
the which God neuer leaueth vnpunished.
the which God never Leaveth unpunished.
dt r-crq np1 av-x vvz j.
(9) commandment (DIV2)
785
Image 42
1181
This iniquitie is further set out by the subiect in whom it is said to be, that is, fathers and ancetors.
This iniquity is further Set out by the Subject in whom it is said to be, that is, Father's and Ancestors.
d n1 vbz jc vvn av p-acp dt n-jn p-acp ro-crq pn31 vbz vvn pc-acp vbi, cst vbz, n2 cc n2.
(9) commandment (DIV2)
786
Image 42
1182
Thus much what God doth, now followeth to whom, vpon the chyldren, or sonnes, vpon the third and fourth generation.
Thus much what God does, now follows to whom, upon the children, or Sons, upon the third and fourth generation.
av av-d q-crq np1 vdz, av vvz p-acp ro-crq, p-acp dt n2, cc n2, p-acp dt ord cc ord n1.
(9) commandment (DIV2)
787
Image 42
1183
Where we may see, vpon whom, and how many. He doth thus to the sonnes and posteritie.
Where we may see, upon whom, and how many. He does thus to the Sons and posterity.
c-crq pns12 vmb vvi, p-acp ro-crq, cc c-crq d. pns31 vdz av p-acp dt n2 cc n1.
(9) commandment (DIV2)
787
Image 42
1184
Que. Doe children beare the punishment of theyr Fathers sinnes? Aun. Yea, of some, as of the first sin of our first parents Adam and Eue,
Que. Doe children bear the punishment of their Father's Sins? Nias. Yea, of Some, as of the First since of our First Parents Adam and Eue,
zz n1 n2 vvi dt n1 pp-f po32 ng1 n2? dt. uh, pp-f d, c-acp pp-f dt ord n1 pp-f po12 ord n2 np1 cc np1,
(9) commandment (DIV2)
789
Image 42
1185
and likewise of such actuall sinnes as our fathers haue taught vs to practise, otherwise not.
and likewise of such actual Sins as our Father's have taught us to practise, otherwise not.
cc av pp-f d j n2 p-acp po12 n2 vhb vvn pno12 pc-acp vvi, av xx.
(9) commandment (DIV2)
790
Image 42
1186
For better vnderstanding whereof know, that in sin we may consider the fault against God, and the punishment, whereby God is wont to shew his displeasure.
For better understanding whereof know, that in since we may Consider the fault against God, and the punishment, whereby God is wont to show his displeasure.
p-acp jc n1 c-crq vvb, cst p-acp n1 pns12 vmb vvi dt n1 p-acp np1, cc dt n1, c-crq np1 vbz j pc-acp vvi po31 n1.
(9) commandment (DIV2)
790
Image 42
1187
Wheresoeuer the fault is, the punishment is deserued. Punishments are spirituall, or temporall, and of this life.
Wheresoever the fault is, the punishment is deserved. Punishments Are spiritual, or temporal, and of this life.
c-crq dt n1 vbz, dt n1 vbz vvn. n2 vbr j, cc j, cc pp-f d n1.
(9) commandment (DIV2)
790
Image 42
1188
Spirituall, hindering one frō euerlasting saluation: these doth neuer God bring vppon any, but for his owne fault:
Spiritual, hindering one from everlasting salvation: these does never God bring upon any, but for his own fault:
j, vvg pi p-acp j n1: d vdz av np1 vvb p-acp d, cc-acp p-acp po31 d n1:
(9) commandment (DIV2)
792
Image 42
1189
and therefore originall corruption, is partly our own fault, because we are part of Adam.
and Therefore original corruption, is partly our own fault, Because we Are part of Adam.
cc av j-jn n1, vbz av po12 d n1, c-acp pns12 vbr n1 pp-f np1.
(9) commandment (DIV2)
792
Image 42
1190
Of this lfie are such as doe not hinder a mans saluation, and befall the godly and wicked both alike,
Of this lfie Are such as do not hinder a men salvation, and befall the godly and wicked both alike,
pp-f d n1 vbr d c-acp vdb xx vvi dt ng1 n1, cc vvi dt j cc j av-d av,
(9) commandment (DIV2)
793
Image 43
1191
and are to the godly many times profitable.
and Are to the godly many times profitable.
cc vbr p-acp dt j d n2 j.
(9) commandment (DIV2)
793
Image 43
1192
Now indeede sometimes by occasion of others, the godly feele some outward smart, but still with Gods loue,
Now indeed sometime by occasion of Others, the godly feel Some outward smart, but still with God's love,
av av av p-acp n1 pp-f n2-jn, dt j vvb d j n1, cc-acp av p-acp ng1 n1,
(9) commandment (DIV2)
794
Image 43
1193
so as such sufferings, are no punishments, but exercises and benefits, and therefore God neuer punisheth in anger other mens sinnes in vs,
so as such sufferings, Are no punishments, but exercises and benefits, and Therefore God never Punisheth in anger other men's Sins in us,
av c-acp d n2, vbr dx n2, cc-acp n2 cc n2, cc av np1 av-x vvz p-acp n1 j-jn ng2 n2 p-acp pno12,
(9) commandment (DIV2)
794
Image 43
1194
but such as we haue and learne from thē.
but such as we have and Learn from them.
cc-acp d c-acp pns12 vhb cc vvi p-acp pno32.
(9) commandment (DIV2)
794
Image 43
1195
Now for that idolatry is learned by parents for the most part, therefore God sheweth, that the dutie which children owe to their parents, shall not excuse them if they learne idolatrie and false worship of God from theyr fathers.
Now for that idolatry is learned by Parents for the most part, Therefore God shows, that the duty which children owe to their Parents, shall not excuse them if they Learn idolatry and false worship of God from their Father's.
av p-acp d n1 vbz vvn p-acp n2 p-acp dt av-ds n1, av np1 vvz, cst dt n1 r-crq n2 vvb p-acp po32 n2, vmb xx vvi pno32 cs pns32 vvb n1 cc j n1 pp-f np1 p-acp po32 n2.
(9) commandment (DIV2)
795
Image 43
1196
Now all this while, no certaine punishment is named, that the offenders might feare all, neither is time mentioned, that euer punishment might be looked for.
Now all this while, no certain punishment is nam, that the offenders might Fear all, neither is time mentioned, that ever punishment might be looked for.
av d d n1, dx j n1 vbz vvn, cst dt n2 vmd vvi d, av-dx vbz n1 vvn, cst av n1 vmd vbi vvn p-acp.
(9) commandment (DIV2)
796
Image 43
1197
How many this punishment concerneth, is vpon the third and fourth generation of them that hate me.
How many this punishment concerns, is upon the third and fourth generation of them that hate me.
q-crq d d n1 vvz, vbz p-acp dt ord cc ord n1 pp-f pno32 cst vvb pno11.
(9) commandment (DIV2)
797
Image 43
1198
Where first we must remember, that this doth not stretch (as partly we saw before) but to such as hate GOD, that is who breake this commaundement:
Where First we must Remember, that this does not stretch (as partly we saw before) but to such as hate GOD, that is who break this Commandment:
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(9) commandment (DIV2)
798
Image 43
1199
so as that wee may see, all breakers of Gods commaundements, in some sort doe hate God, vnder what pretence soeuer it be.
so as that we may see, all breakers of God's Commandments, in Some sort do hate God, under what pretence soever it be.
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(9) commandment (DIV2)
798
Image 43
1200
And that it reacheth to the third & fourth generation, that is I take it, to any that doe breake this commaundement, some named for all:
And that it reaches to the third & fourth generation, that is I take it, to any that do break this Commandment, Some nam for all:
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(9) commandment (DIV2)
799
Image 43
1201
thus wee see how God destroyed the Canaanites, &c. This manner of speech is vsed, 1 to teach vs, that this kinde of sin is often conueied, by parents to children.
thus we see how God destroyed the Canaanites, etc. This manner of speech is used, 1 to teach us, that this kind of since is often conveyed, by Parents to children.
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(9) commandment (DIV2)
799
Image 43
1202
2 That parents should be carefull to instruct theyr children in the pure worship of God.
2 That Parents should be careful to instruct their children in the pure worship of God.
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(9) commandment (DIV2)
801
Image 43
1203
3 That children, if they meane to be free from Gods punishments, should especially seeke from their parents, to learne to worship God purely.
3 That children, if they mean to be free from God's punishments, should especially seek from their Parents, to Learn to worship God purely.
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(9) commandment (DIV2)
802
Image 43
1204
So as that it is much for the worshipping of God of what parents one commeth:
So as that it is much for the worshipping of God of what Parents one comes:
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(9) commandment (DIV2)
803
Image 43
1205
and heere wee may learne to aunswere the Papists, what we should thinke of their ancetors and ours, who died in Papistrie.
and Here we may Learn to answer the Papists, what we should think of their Ancestors and ours, who died in Papistry.
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(9) commandment (DIV2)
803
Image 43
1206
For wee see that three or foure generations may hate God.
For we see that three or foure generations may hate God.
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(9) commandment (DIV2)
803
Image 43
1207
Thus much for Gods zeale in his iustice, now followeth his zeale in his mercy, shewing mercy to thousands that loue me, and keepe my commaundements.
Thus much for God's zeal in his Justice, now follows his zeal in his mercy, showing mercy to thousands that love me, and keep my Commandments.
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(9) commandment (DIV2)
804
Image 43
1208
Where we may see what he doth, and to whom.
Where we may see what he does, and to whom.
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(9) commandment (DIV2)
805
Image 43
1209
He sheweth mercy, that is, forgiueth their sinnes, bestoweth sundry fauours of this life, and of that which is to come,
He shows mercy, that is, forgives their Sins, bestoweth sundry favours of this life, and of that which is to come,
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(9) commandment (DIV2)
806
Image 43
1210
as in Abraham, Isaac, Iacob, Dauid, not for their vvorkes, but as the word is, for his mercie.
as in Abraham, Isaac, Iacob, David, not for their works, but as the word is, for his mercy.
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(9) commandment (DIV2)
806
Image 43
1211
But some may say, how is this true, seeing that many idolaters florish? and true worshippers of God are punished?
But Some may say, how is this true, seeing that many Idolaters flourish? and true worshippers of God Are punished?
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(9) commandment (DIV2)
807
Image 43
1212
Though Idolaters scape heere, they are punished heereafter, and though the godly heere are vnder the crosse,
Though Idolaters escape Here, they Are punished hereafter, and though the godly Here Are under the cross,
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(9) commandment (DIV2)
808
Image 43
1213
yet are they in Gods fauour, and shall enioy him for euer afterward. Thus much for this second commaundement, and the manner of worshipping the true God.
yet Are they in God's favour, and shall enjoy him for ever afterwards. Thus much for this second Commandment, and the manner of worshipping the true God.
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(9) commandment (DIV2)
808
Image 43
1214
¶ Commaundement. 3.
¶ Commandment. 3.
¶ n1. crd
(10) commandment (DIV2)
809
Image 43
1215
Now followeth the end in the third commaundement, wherein is set downe, not onely the end of the worship of God,
Now follows the end in the third Commandment, wherein is Set down, not only the end of the worship of God,
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(10) commandment (DIV2)
810
Image 43
1216
but of all other duties whatsoeuer.
but of all other duties whatsoever.
cc-acp pp-f d j-jn n2 r-crq.
(10) commandment (DIV2)
810
Image 43
1217
The summe of all which is, commaunding to purely vse the Name of God, and forbidding the contrary,
The sum of all which is, commanding to purely use the Name of God, and forbidding the contrary,
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(10) commandment (DIV2)
811
Image 43
1218
and that in the charge, and the reason or sanction.
and that in the charge, and the reason or sanction.
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(10) commandment (DIV2)
811
Image 43
1219
The charge is, Thou shalt not take the Name of the Lord thy GOD in vaine.
The charge is, Thou shalt not take the Name of the Lord thy GOD in vain.
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(10) commandment (DIV2)
812
Image 43
1220
Wherein is forbidden the taking of the Name of the Lord in vaine.
Wherein is forbidden the taking of the Name of the Lord in vain.
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(10) commandment (DIV2)
812
Image 43
1221
Gods Name is himselfe, & he is his Name, so often haue we in the scriptures, hallowed be thy Name, that is thy selfe, call vpon the Name of the Lord, that is himselfe.
God's Name is himself, & he is his Name, so often have we in the Scriptures, hallowed be thy Name, that is thy self, call upon the Name of the Lord, that is himself.
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(10) commandment (DIV2)
813
Image 43
1222
And it setteth out vnto vs his essence, and diuine beeing: his titles, or surnames, as God, Father, Sonne, and holy Ghost, Lord, Iesus Christ:
And it sets out unto us his essence, and divine being: his titles, or surnames, as God, Father, Son, and holy Ghost, Lord, Iesus christ:
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(10) commandment (DIV2)
813
Image 43
1223
all his attributes, as omnipotent, mercifull, &c, his word, written, spoken, read, heard:
all his attributes, as omnipotent, merciful, etc., his word, written, spoken, read, herd:
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(10) commandment (DIV2)
813
Image 43
1224
his workes of first creation, of gouernment, in iustice, or mercy, any of his holy ordinances. &c. Thou shalt not take, thou, that is none, shalt not, that is, must whereto is counted happines.
his works of First creation, of government, in Justice, or mercy, any of his holy ordinances. etc. Thou shalt not take, thou, that is none, shalt not, that is, must whereto is counted happiness.
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(10) commandment (DIV2)
813
Image 43
1225
Psalm, 32, 1. Rom, 4, 7. And though no particuler punishment should folow, yet impunitie is punishment enough.
Psalm, 32, 1. Rom, 4, 7. And though no particular punishment should follow, yet impunity is punishment enough.
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(10) commandment (DIV2)
814
Image 44
1226
God is greatly angry (saith one) when he is not angry, that is, correcteth not.God is greatly angry (Says one) when he is not angry, that is, Correcteth not.
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(10) commandment (DIV2)
814
Image 44
1227
And an hard hart, is punishment enough. So as that a man may be grieuously punished, and not feele it.
And an hard heart, is punishment enough. So as that a man may be grievously punished, and not feel it.
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(10) commandment (DIV2)
814
Image 44
1228
How grieuously GOD punisheth this sinne, looke Zachary 5.2, 4. Leuit. 24.16. Num. 5, 27. The certaintie of the punishment appeareth by the manner of speech, counting guiltlesse, hee will not hold guiltlesse, that is, at no hand will he hold guiltlesse.
How grievously GOD Punisheth this sin, look Zachary 5.2, 4. Levites 24.16. Num. 5, 27. The certainty of the punishment appears by the manner of speech, counting guiltless, he will not hold guiltless, that is, At no hand will he hold guiltless.
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(10) commandment (DIV2)
815
Image 44
1229
Besides, in this threatning of punishment, no time is prefixed, that offenders may feare alwaies, for indeede suddainly many times doth God come vppon the wicked. 2. Pet, 2, 3,
Beside, in this threatening of punishment, no time is prefixed, that offenders may Fear always, for indeed suddenly many times does God come upon the wicked. 2. Pet, 2, 3,
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(10) commandment (DIV2)
817
Image 44
1230
as to Sodom and Gomorh, to Balthaser, Dan. 5, Herod, Acts, 12, 22, to Ananias & Sapphira, Acts, 5, &c.
as to Sodom and Gomorrha, to Balthasar, Dan. 5, Herod, Acts, 12, 22, to Ananias & Sapphira, Acts, 5, etc.
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(10) commandment (DIV2)
817
Image 44
1231
Furthermore, no kinde of punishment is named (as before) that we may looke for all.
Furthermore, no kind of punishment is nam (as before) that we may look for all.
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(10) commandment (DIV2)
818
Image 44
1232
Last of all, there is no exception of person, euery one offending, shall be punished. Heereupon we might do well to take heede we doe not offend in this kind.
Last of all, there is no exception of person, every one offending, shall be punished. Hereupon we might do well to take heed we do not offend in this kind.
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(10) commandment (DIV2)
819
Image 44
1233
The most vsuall grosse way of offending here, is by vnlawfull swearing. Vnlawfull swearing, is forswearing, or vaine swearing.
The most usual gross Way of offending Here, is by unlawful swearing. Unlawful swearing, is forswearing, or vain swearing.
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(10) commandment (DIV2)
820
Image 44
1234
Forswearing, is swearing to a thing which is not true, and that most commonly against a mans owne knowledge.
Forswearing, is swearing to a thing which is not true, and that most commonly against a men own knowledge.
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(10) commandment (DIV2)
821
Image 44
1235
This we may the better take heede of, 1 if wee vse not to lie. He that will often lie, will forsweare.
This we may the better take heed of, 1 if we use not to lie. He that will often lie, will forswear.
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(10) commandment (DIV2)
822
Image 44
1236
2 If we accustome not our selues to sweare vainely. 3 If we remember that in euery false oath wee curse our selues.
2 If we accustom not our selves to swear vainly. 3 If we Remember that in every false oath we curse our selves.
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(10) commandment (DIV2)
823
Image 44
1237
4 If we bethinke of the grieuous iudgements which haue befallen periured parties. Vaine swearing is, though the thing be true, yet it be not vpon iust occasion.
4 If we bethink of the grievous Judgments which have befallen perjured parties. Vain swearing is, though the thing be true, yet it be not upon just occasion.
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(10) commandment (DIV2)
825
Image 44
1238
This may we auoyde, 1 if wee keepe our mouth as with bit and bridle. 2 Pray against our custome of swearing.
This may we avoid, 1 if we keep our Mouth as with bit and bridle. 2 prey against our custom of swearing.
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(10) commandment (DIV2)
827
Image 44
1239
3 Forbeare it to day, we may better forbeare it to morrow. 4 Get some to admonish you when you sweare.
3 Forbear it to day, we may better forbear it to morrow. 4 Get Some to admonish you when you swear.
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(10) commandment (DIV2)
829
Image 44
1240
5 Vse your tongue to the praises of God.
5 Use your tongue to the praises of God.
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(10) commandment (DIV2)
831
Image 44
1241
But some man may say, they will not belieue me, may I not sweare then?
But Some man may say, they will not believe me, may I not swear then?
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(10) commandment (DIV2)
832
Image 44
1242
I aunswere, vse to speake grauely alwaies, they will belieue you.
I answer, use to speak gravely always, they will believe you.
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(10) commandment (DIV2)
833
Image 44
1243
Our light and iesting speech lesseneth our credit, but if they will not belieue, it is their sin, into fellowship whereof by swearing you must not be drawne.
Our Light and jesting speech lessens our credit, but if they will not believe, it is their since, into fellowship whereof by swearing you must not be drawn.
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(10) commandment (DIV2)
833
Image 44
1244
Men likewise offend, which is not so much marked, in abuse, (to the dishonour of God) of other creatures & ordinaunces of GOD, the which are comprised vnder his Name.
Men likewise offend, which is not so much marked, in abuse, (to the dishonour of God) of other creatures & ordinances of GOD, the which Are comprised under his Name.
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(10) commandment (DIV2)
834
Image 44
1245
Wherfore it is good to doe all we can by direction of the word: 2 without it not to be hastie: 3 in no case to do only as the common sort doe: 4 and if any should be imitated, they are the most wise and godly: 5 marke what vsage is more to and with the knowledge and worship of God, cleaue to that, others auoyde.
Wherefore it is good to do all we can by direction of the word: 2 without it not to be hasty: 3 in no case to do only as the Common sort do: 4 and if any should be imitated, they Are the most wise and godly: 5 mark what usage is more to and with the knowledge and worship of God, cleave to that, Others avoid.
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(10) commandment (DIV2)
835
Image 44
1246
¶ Commaundement. 4.
¶ Commandment. 4.
¶ n1. crd
(11) commandment (DIV2)
835
Image 44
1247
Thus much for the end of worshipping God, now followeth the time and place in the 4 commaundement. verse 8, 9, 10, 11. Which is touching keeping holy the Sabath day, wherein is the preparation to it, and the commaundement it selfe.
Thus much for the end of worshipping God, now follows the time and place in the 4 Commandment. verse 8, 9, 10, 11. Which is touching keeping holy the Sabbath day, wherein is the preparation to it, and the Commandment it self.
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(11) commandment (DIV2)
836
Image 44
1248
The preparation in the word remember. This remember in the Hebrew, is such a word as may signifie, to call to mind somewhat before,
The preparation in the word Remember. This Remember in the Hebrew, is such a word as may signify, to call to mind somewhat before,
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(11) commandment (DIV2)
838
Image 44
1249
or to keepe in minde somewhat for after, and sometimes both, as it may heere in this place be taken.
or to keep in mind somewhat for After, and sometime both, as it may Here in this place be taken.
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(11) commandment (DIV2)
838
Image 44
1250
For this ordinance of God was long before, and was to last for afterward. And by this memorandum we are put in minde:
For this Ordinance of God was long before, and was to last for afterwards. And by this memorandum we Are put in mind:
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(11) commandment (DIV2)
838
Image 44
1251
1 Of our naturall forgetfulnes of this commaundement.
1 Of our natural forgetfulness of this Commandment.
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(11) commandment (DIV2)
839
Image 44
1252
2 Of the excellencie and worth of it, so as that God saith, Ezech, 20, 20. the Sabbaths being sanctified, shalbe a signe betweene the people and him, that they may know that he is the Lord their God.
2 Of the excellency and worth of it, so as that God Says, Ezekiel, 20, 20. the Sabbaths being sanctified, shall a Signen between the people and him, that they may know that he is the Lord their God.
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(11) commandment (DIV2)
840
Image 45
1253
In so much as Ieremy, 17, 24, If they sanctifie the Sabbaths, then shall the Kings and the Princes enter in at the gates of the Citty (of Ierusalem) and shall sit vppon the throne of Dauid,
In so much as Ieremy, 17, 24, If they sanctify the Sabbaths, then shall the Kings and the Princes enter in At the gates of the city (of Ierusalem) and shall fit upon the throne of David,
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(11) commandment (DIV2)
840
Image 45
1254
and shall ride vppon Chariots, and vppon horses, both they and theyr Princes, the men of Iudah,
and shall ride upon Chariots, and upon Horses, both they and their Princes, the men of Iudah,
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(11) commandment (DIV2)
840
Image 45
1255
and the inhabitants of Ierusalem. &c. Looke the place, so as that the godly haue made great account alwaies of this commaundement.and the inhabitants of Ierusalem. etc. Look the place, so as that the godly have made great account always of this Commandment.
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(11) commandment (DIV2)
840
Image 45
1256
3 Of the institution of it in Paradise, after the creation, as beeing before the great number of ceremonies, and euen in mans innocencie.
3 Of the Institution of it in Paradise, After the creation, as being before the great number of ceremonies, and even in men innocence.
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(11) commandment (DIV2)
841
Image 45
1257
4 To prepare our selues, for the due keeping of it, so Exodus 16, 24. This preparation is, 1 by dispatch of our worldly businesses for the weeke past, the night before.
4 To prepare our selves, for the due keeping of it, so Exodus 16, 24. This preparation is, 1 by dispatch of our worldly businesses for the Week past, the night before.
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(11) commandment (DIV2)
842
Image 45
1258
2 Spending the sixe working dayes so, that with ioy wee may keepe the Sabbath holy.
2 Spending the sixe working days so, that with joy we may keep the Sabbath holy.
crd vvg av crd j-vvg n2 av, cst p-acp n1 pns12 vmb vvi dt n1 j.
(11) commandment (DIV2)
844
Image 45
1259
Thus much for the preparation remember. The cōmandement it selfe followeth in the rest, and this commaundement is shortly set downe, or further declared.
Thus much for the preparation Remember. The Commandment it self follows in the rest, and this Commandment is shortly Set down, or further declared.
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(11) commandment (DIV2)
845
Image 45
1260
Shortly set downe, keepe the Sabbaeth day holy. This, as other commaundements, hath the person, the dutie.
Shortly Set down, keep the Sabbaeth day holy. This, as other Commandments, hath the person, the duty.
np1 vvd a-acp, vvb dt np1 n1 j. d, c-acp j-jn n2, vhz dt n1, dt n1.
(11) commandment (DIV2)
845
Image 45
1261
The person thou, as euery one, so especially Gouernours, as may appeare in that ones sonne & daughter must so do:
The person thou, as every one, so especially Governors, as may appear in that ones son & daughter must so do:
dt n1 pns21, p-acp d pi, av av-j n2, c-acp vmb vvi p-acp d pig n1 cc n1 vmb av vdi:
(11) commandment (DIV2)
847
Image 45
1262
a patterne whereof we haue in Nebemiah, 13. The dutie, as others, hath obiect. act. Obiect, is whereabout the act and practise is to be.
a pattern whereof we have in Nehemiah, 13. The duty, as Others, hath Object. act. Object, is whereabout the act and practice is to be.
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(11) commandment (DIV2)
847
Image 45
1263
That heere is, the Sabbath day. Day, is naturall, or artificiall:
That Here is, the Sabbath day. Day, is natural, or artificial:
cst av vbz, dt n1 n1. n1, vbz j, cc j:
(11) commandment (DIV2)
849
Image 45
1264
naturall is the space of 24. houres equall, from euening to euening, or sunne to sunne.
natural is the Molle of 24. hours equal, from evening to evening, or sun to sun.
j vbz dt n1 pp-f crd n2 j-jn, p-acp n1 p-acp n1, cc n1 p-acp n1.
(11) commandment (DIV2)
850
Image 45
1265
Artificiall, is from the light rising, to the setting. I take it that artificiall day is here meant:
Artificial, is from the Light rising, to the setting. I take it that artificial day is Here meant:
j, vbz p-acp dt j n-vvg, p-acp dt n-vvg. pns11 vvb pn31 d j n1 vbz av vvn:
(11) commandment (DIV2)
851
Image 45
1266
and though the Iewes did count their Sabbath from euening to euening, yet it vvas but as they counted theyr other naturall dayes, not to be vp and wake all the night, no more then theyr bodyes vvill beare.
and though the Iewes did count their Sabbath from evening to evening, yet it was but as they counted their other natural days, not to be up and wake all the night, no more then their bodies will bear.
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(11) commandment (DIV2)
851
Image 45
1267
And because some bodily rest is necessary, & alowed, therefore though the night belong to the day, to make it whole naturall,
And Because Some bodily rest is necessary, & aloud, Therefore though the night belong to the day, to make it Whole natural,
cc c-acp d j n1 vbz j, cc av, av cs dt n1 vvb p-acp dt n1, pc-acp vvi pn31 j-jn j,
(11) commandment (DIV2)
851
Image 45
1268
yet I iudge it was no more to be kept holy then the working dayes working:
yet I judge it was no more to be kept holy then the working days working:
av pns11 vvb pn31 vbds dx dc pc-acp vbi vvn j cs dt j-vvg n2 vvg:
(11) commandment (DIV2)
851
Image 45
1269
so as that day, is the light, and so much of the night as may be spared without hurting the body.
so as that day, is the Light, and so much of the night as may be spared without hurting the body.
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(11) commandment (DIV2)
851
Image 45
1270
This day signifieth it selfe wholy, and euery houre and euen minute thereof, as the creature without hurt to it selfe and other can performe.
This day signifies it self wholly, and every hour and even minute thereof, as the creature without hurt to it self and other can perform.
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(11) commandment (DIV2)
852
Image 45
1271
But this day is not euery, but the sabbath. Sabbath of it selfe dooth signifie rest, or time of rest.
But this day is not every, but the Sabbath. Sabbath of it self doth signify rest, or time of rest.
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(11) commandment (DIV2)
853
Image 45
1272
Heere it is put for a day specially set a part for rest, as the particle ha in the Hebrew, and the affixe sheweth.
Here it is put for a day specially Set a part for rest, as the particle would in the Hebrew, and the affix shows.
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(11) commandment (DIV2)
853
Image 45
1273
Among the Iewes were sundry such times, as of yeeres, of weekes, of dayes, all which they were to keepe.
Among the Iewes were sundry such times, as of Years, of weeks, of days, all which they were to keep.
p-acp dt np2 vbdr j d n2, c-acp pp-f n2, pp-f n2, pp-f n2, d r-crq pns32 vbdr pc-acp vvi.
(11) commandment (DIV2)
854
Image 45
1274
Also among their daies, some did not so often returne, some did returne in euery seauen daies, which day dooth manifestlie appeare to be meant heere,
Also among their days, Some did not so often return, Some did return in every seauen days, which day doth manifestly appear to be meant Here,
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(11) commandment (DIV2)
854
Image 45
1275
as by repeating of the dayes of creation, the dayes of worke, &c. is manifest. This is the obiect, the act followeth:
as by repeating of the days of creation, the days of work, etc. is manifest. This is the Object, the act follows:
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(11) commandment (DIV2)
854
Image 45
1276
keepe it holy, in one word sanctifie it, both are one.keep it holy, in one word sanctify it, both Are one.
vvb pn31 j, p-acp crd n1 vvi pn31, d vbr pi.
(11) commandment (DIV2)
854
Image 45
1277
To sanctifie or halow, doth signifie diuersly. 1 To make a thing holy, by putting holinesse into it morallie.
To sanctify or hallow, does signify diversely. 1 To make a thing holy, by putting holiness into it morally.
pc-acp vvi cc vvi, vdz vvi av-j. crd pc-acp vvi dt n1 j, p-acp vvg n1 p-acp pn31 av-j.
(11) commandment (DIV2)
855
Image 45
1278
2 To acknowledge a thing holy. 3 To appoint a thing to holy, religious, honest vses. 4 To vse thinges to those good vses wherefore they are appointed.
2 To acknowledge a thing holy. 3 To appoint a thing to holy, religious, honest uses. 4 To use things to those good uses Wherefore they Are appointed.
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(11) commandment (DIV2)
856
Image 45
1279
This day hath no more holines in it selfe then any other, that for it selfe it might be counted more holy then other, onely God hath appointed it to holy vses aboue others,
This day hath no more holiness in it self then any other, that for it self it might be counted more holy then other, only God hath appointed it to holy uses above Others,
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(11) commandment (DIV2)
857
Image 45
1280
and would haue vs vse it thereunto. Now followeth the further deelaration of this commandement. verse, 9, 10, 11, and that by way of exposition, or confirmation.
and would have us use it thereunto. Now follows the further deelaration of this Commandment. verse, 9, 10, 11, and that by Way of exposition, or confirmation.
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(11) commandment (DIV2)
857
Image 45
1281
By exposition, verse, 9, 10. Wherein God himselfe sheweth his meaning in the commaundement.
By exposition, verse, 9, 10. Wherein God himself shows his meaning in the Commandment.
p-acp n1, n1, crd, crd c-crq np1 px31 vvz po31 n1 p-acp dt n1.
(11) commandment (DIV2)
858
Image 45
1282
Where because mention was made of a day, and keeping holy, he sheweth what day he meaneth, and what by keeping holy.
Where Because mention was made of a day, and keeping holy, he shows what day he means, and what by keeping holy.
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(11) commandment (DIV2)
858
Image 45
1283
Day, is the seauenth after sixe, wherin they may (and vnlesse iust cause hinder) they must worke.
Day, is the Seventh After sixe, wherein they may (and unless just cause hinder) they must work.
n1, vbz dt ord p-acp crd, c-crq pns32 vmb (cc cs j n1 vvi) pns32 vmb vvi.
(11) commandment (DIV2)
858
Image 45
1284
ties be of charitie and kindnesse to man, or beast, or other creatures, and can neither be well done, before, or after.
ties be of charity and kindness to man, or beast, or other creatures, and can neither be well done, before, or After.
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(11) commandment (DIV2)
859
Image 46
1285
Now then, if worke be forbidden, much more iest, playing, sinning. There are forbidden a mans owne selfe, or any other by his authoritie, or suffering.
Now then, if work be forbidden, much more jest, playing, sinning. There Are forbidden a men own self, or any other by his Authority, or suffering.
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(11) commandment (DIV2)
860
Image 46
1286
Ones wife is not named, because shee is presumed to be himselfe, that whatsoeuer is forbidden him, must be known to be forbidden her.
Ones wife is not nam, Because she is presumed to be himself, that whatsoever is forbidden him, must be known to be forbidden her.
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(11) commandment (DIV2)
862
Image 46
1287
Sonne, or daughter, none to whom wee carrie most tender affection, and so might winke at them.Son, or daughter, none to whom we carry most tender affection, and so might wink At them.
n1, cc n1, pix p-acp ro-crq pns12 vvb ds j n1, cc av vmd vvi p-acp pno32.
(11) commandment (DIV2)
863
Image 46
1288
Man seruaunt, or maide, whom thou mightest haue vse for to set about businesse. Beast, especially the labouring beast, as oxe, asse, horse.Man servant, or maid, whom thou Mightest have use for to Set about business. Beast, especially the labouring beast, as ox, Ass, horse.
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(11) commandment (DIV2)
864
Image 46
1289
Que. Hath God care ouer beasts? Aun.
Que. Hath God care over beasts? Nias.
zz vhz n1 n1 p-acp n2? dt.
(11) commandment (DIV2)
866
Image 46
1290
Yea, for mens sake, least men by tending the beast in their labour, might be occasioned to breake the sabbath.
Yea, for men's sake, least men by tending the beast in their labour, might be occasioned to break the Sabbath.
uh, p-acp ng2 n1, ds n2 p-acp vvg dt n1 p-acp po32 n1, vmd vbi vvn pc-acp vvi dt n1.
(11) commandment (DIV2)
867
Image 46
1291
Whereuppon wee must know, that not onely beasts, but whatsoeuer may neede mans help, as mill, boat, &c. should stay.
Whereupon we must know, that not only beasts, but whatsoever may need men help, as mill, boat, etc. should stay.
c-crq pns12 vmb vvi, cst xx av-j n2, cc-acp q-crq vmb vvi ng1 n1, c-acp n1, n1, av vmd vvi.
(11) commandment (DIV2)
867
Image 46
1292
Some exception must be made, in regard of warre, or a long voiage vpon the sea,
some exception must be made, in regard of war, or a long voyage upon the sea,
d n1 vmb vbi vvn, p-acp n1 pp-f n1, cc dt j n1 p-acp dt n1,
(11) commandment (DIV2)
868
Image 46
1293
or riding post for the Commonwealths great good.
or riding post for the Commonwealths great good.
cc vvg n1 p-acp dt n2 j j.
(11) commandment (DIV2)
868
Image 46
1294
Stranger, properly, Proselite, one who is wone to the Iewish religion, others are not so to be vrged.Stranger, properly, Proselyte, one who is won to the Jewish Religion, Others Are not so to be urged.
n1, av-j, n1, pi r-crq vbz vvn p-acp dt jp n1, n2-jn vbr xx av pc-acp vbi vvn.
(11) commandment (DIV2)
869
Image 46
1295
Marke that any ouer others, are to cause all theyrs to keepe holy this day. Thus much for the exposition of the commandement, the confirmation followeth.
Mark that any over Others, Are to cause all theirs to keep holy this day. Thus much for the exposition of the Commandment, the confirmation follows.
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(11) commandment (DIV2)
870
Image 46
1296
Wherein are reasons to inforce to the obedience thereof:
Wherein Are Reasons to enforce to the Obedience thereof:
q-crq vbr n2 pc-acp vvi p-acp dt n1 av:
(11) commandment (DIV2)
871
Image 46
1297
the first whereof is, God requireth but one of seauen, therefore good reason is it that wee should obey.
the First whereof is, God requires but one of seauen, Therefore good reason is it that we should obey.
dt ord c-crq vbz, np1 vvz p-acp crd pp-f crd, av j n1 vbz pn31 cst pns12 vmd vvi.
(11) commandment (DIV2)
871
Image 46
1298
2 God requireth no more then that which himselfe hath done, therefore ought men to doe so.
2 God requires no more then that which himself hath done, Therefore ought men to do so.
crd np1 vvz av-dx dc cs d r-crq px31 vhz vdn, av vmd n2 pc-acp vdi av.
(11) commandment (DIV2)
872
Image 46
1299
GOD resteth from creating, not from gouerning: from making new kindes, not singuler things.
GOD rests from creating, not from governing: from making new Kinds, not singular things.
np1 vvz p-acp vvg, xx p-acp vvg: p-acp vvg j n2, xx j n2.
(11) commandment (DIV2)
872
Image 46
1300
3 GOD hath blessed and halowed this day to this end, therefore it must be kept.
3 GOD hath blessed and hallowed this day to this end, Therefore it must be kept.
crd np1 vhz vvn cc vvn d n1 p-acp d n1, av pn31 vmb vbi vvn.
(11) commandment (DIV2)
873
Image 46
1301
Thus haue wee the commaundement shortly laid open, but all this while heere is nothing of the place.
Thus have we the Commandment shortly laid open, but all this while Here is nothing of the place.
av vhb pns12 dt n1 av-j vvn j, cc-acp d d n1 av vbz pix pp-f dt n1.
(11) commandment (DIV2)
874
Image 46
1302
The place of Gods worship is euery where, neuerthelesse, the publique must be in publique place, which because it was tied to the Arke,
The place of God's worship is every where, nevertheless, the public must be in public place, which Because it was tied to the Ark,
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(11) commandment (DIV2)
875
Image 46
1303
and was flitting at this time when the Law was giuen, is not mentioned, yet was it set so,
and was flitting At this time when the Law was given, is not mentioned, yet was it Set so,
cc vbds vvg p-acp d n1 c-crq dt n1 vbds vvn, vbz xx vvn, av vbds pn31 vvn av,
(11) commandment (DIV2)
875
Image 46
1304
as whosoeuer should publiquely worship God elswhere then there, did offend. Such places were the Tabernacle, the Temple of Ierusalem, the Sinagogue. We haue Temples.
as whosoever should publicly worship God elsewhere then there, did offend. Such places were the Tabernacle, the Temple of Ierusalem, the Synagogue. We have Temples.
p-acp r-crq vmd av-j vvi np1 av av a-acp, vdd vvi. d n2 vbdr dt n1, dt n1 pp-f np1, dt n1. pns12 vhb n2.
(11) commandment (DIV2)
875
Image 46
1305
But indeede this must be remembred, none is tied so to any place, as the Iewes were to Ierusalem,
But indeed this must be remembered, none is tied so to any place, as the Iewes were to Ierusalem,
p-acp av d vmb vbi vvn, pix vbz vvn av p-acp d n1, c-acp dt np2 vbdr p-acp np1,
(11) commandment (DIV2)
876
Image 46
1306
because the temple there, was a type of Christ, without whō nothing could please God: and yet againe worship as in time, must be in place.
Because the temple there, was a type of christ, without whom nothing could please God: and yet again worship as in time, must be in place.
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(11) commandment (DIV2)
876
Image 46
1307
So as that in time of publique, pure, and sound worship of GOD, publique places must be resorted vnto,
So as that in time of public, pure, and found worship of GOD, public places must be resorted unto,
av p-acp cst p-acp n1 pp-f j, j, cc j n1 pp-f np1, j n2 vmb vbi vvn p-acp,
(11) commandment (DIV2)
877
Image 46
1308
neither must men tary at home, or haunt corners. But put case some notorious sinners resort thether, ought not I then to forbeare? Aun.
neither must men tarry At home, or haunt corners. But put case Some notorious Sinners resort thither, ought not I then to forbear? Nias.
dx vmb n2 vvi p-acp n1-an, cc vvi n2. p-acp vvi n1 d j n2 vvb av, vmd xx pns11 av pc-acp vvi? dt.
(11) commandment (DIV2)
877
Image 46
1309
No, other mens sinnes, if I consent not to them, shall not hurt me. It may further be demaunded, whether a man be tyed to his owne Parish? Aun.
No, other men's Sins, if I consent not to them, shall not hurt me. It may further be demanded, whither a man be tied to his own Parish? Nias.
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(11) commandment (DIV2)
879
Image 46
1310
Indeede parishes were distinguished by men, neuerthelesse not to be neglected, when conueniently for distance of place one may resort vnto them,
Indeed Parishes were distinguished by men, nevertheless not to be neglected, when conveniently for distance of place one may resort unto them,
av n2 vbdr vvn p-acp n2, av xx pc-acp vbi vvn, c-crq av-j p-acp n1 pp-f n1 crd vmb vvi p-acp pno32,
(11) commandment (DIV2)
881
Image 46
1311
and there be in them sufficient meanes to saluation, and no other iust cause restrayning. So then publique time must likewise haue publique places, in established, and peaceable Churches.
and there be in them sufficient means to salvation, and no other just cause restraining. So then public time must likewise have public places, in established, and peaceable Churches.
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(11) commandment (DIV2)
881
Image 46
1312
By all this hetherto we may perceiue, Gods meaning is to haue all publique duties of his worship, to be performed in due sort.
By all this hitherto we may perceive, God's meaning is to have all public duties of his worship, to be performed in due sort.
p-acp d d av pns12 vmb vvi, npg1 n1 vbz pc-acp vhi d j n2 pp-f po31 n1, pc-acp vbi vvn p-acp j-jn n1.
(11) commandment (DIV2)
883
Image 46
1313
All duties belonging to the Sabbath, are either before it, or on it. Duties before it are:
All duties belonging to the Sabbath, Are either before it, or on it. Duties before it Are:
d n2 vvg p-acp dt n1, vbr av-d p-acp pn31, cc p-acp pn31. n2 p-acp pn31 vbr:
(11) commandment (DIV2)
884
Image 46
1314
1 To desire the Sabbath, for the duties of the Sabbath.
1 To desire the Sabbath, for the duties of the Sabbath.
vvd pc-acp vvi dt n1, p-acp dt n2 pp-f dt n1.
(11) commandment (DIV2)
885
Image 47
1315
Esay, 58, 13, 14, and therefore Amos blameth those, who wish the Sabbath gone, that they may set forth corne, &c.
Isaiah, 58, 13, 14, and Therefore Amos blameth those, who wish the Sabbath gone, that they may Set forth corn, etc.
np1, crd, crd, crd, cc av np1 vvz d, r-crq vvb dt n1 vvn, cst pns32 vmb vvi av n1, av
(11) commandment (DIV2)
885
Image 47
1316
2 Dispatch of all businesse (as much as in vs lieth) that neither the rest,
2 Dispatch of all business (as much as in us lies) that neither the rest,
crd n1 pp-f d n1 (c-acp d c-acp p-acp pno12 vvz) cst dx dt n1,
(11) commandment (DIV2)
886
Image 47
1317
nor holinesse of the Sabbath be hindered. Exod. 16, 23, 29. Iohn, 19, 31.
nor holiness of the Sabbath be hindered. Exod 16, 23, 29. John, 19, 31.
ccx n1 pp-f dt n1 vbb vvn. np1 crd, crd, crd np1, crd, crd
(11) commandment (DIV2)
886
Image 47
1318
3 That the weeke dayes duties do not drown our minds, but that we may freely,
3 That the Week days duties do not drown our minds, but that we may freely,
crd d dt n1 n2 n2 vdb xx vvi po12 n2, cc-acp cst pns12 vmb av-j,
(11) commandment (DIV2)
887
Image 47
1319
and cheerefully attend the worship of God.
and cheerfully attend the worship of God.
cc av-j vvi dt n1 pp-f np1.
(11) commandment (DIV2)
887
Image 47
1320
This shall we doe: 1 Vsing the world, as not abusing it. 1, Cor, 7, 31. 2 Taking heed of grieuous sinnes which harden the hart. 3 Hauing daily exercise in the word, and prayer.
This shall we do: 1 Using the world, as not abusing it. 1, Cor, 7, 31. 2 Taking heed of grievous Sins which harden the heart. 3 Having daily exercise in the word, and prayer.
d vmb pns12 vdi: crd vvg dt n1, c-acp xx vvg pn31. crd, uh, crd, crd crd vvg n1 pp-f j n2 r-crq vvb dt n1. crd vhg av-j n1 p-acp dt n1, cc n1.
(11) commandment (DIV2)
887
Image 47
1321
On the day are sundry duties, which before I name this must be remembred, that, 1 All Iewish superstition must be remoued.
On the day Are sundry duties, which before I name this must be remembered, that, 1 All Jewish Superstition must be removed.
p-acp dt n1 vbr j n2, r-crq c-acp pns11 vvb d vmb vbi vvn, cst, vvd d jp n1 vmb vbi vvn.
(11) commandment (DIV2)
888
Image 47
1322
The Iewes will not roast an apple, peele an onyon, kill a flea, snuffe a candle on this day,
The Iewes will not roast an apple, peel an onion, kill a flay, snuff a candle on this day,
dt np2 vmb xx vvi dt n1, vvb dt n1, vvb dt n1, vvb dt n1 p-acp d n1,
(11) commandment (DIV2)
889
Image 47
1323
but hire others to doe thus for them. It may be demaunded what should be thought of him who gathered sticks. Num. 15, 32. Answ. Though the thing seeme small, it was very great, beeing done vppon contempt.
but hire Others to do thus for them. It may be demanded what should be Thought of him who gathered sticks. Num. 15, 32. Answer Though the thing seem small, it was very great, being done upon contempt.
cc-acp vvb ng2-jn pc-acp vdi av p-acp pno32. pn31 vmb vbi vvn r-crq vmd vbi vvn pp-f pno31 r-crq vvd n2. np1 crd, crd np1 cs dt n1 vvb j, pn31 vbds av j, vbg vdn p-acp n1.
(11) commandment (DIV2)
889
Image 47
1324
Que. But what for making fire? Aun. That none which hindereth the sanctification of this day, should be made.
Que. But what for making fire? Nias. That none which hindereth the sanctification of this day, should be made.
zz p-acp r-crq p-acp vvg n1? dt. cst pix r-crq vvz dt n1 pp-f d n1, vmd vbi vvn.
(11) commandment (DIV2)
892
Image 47
1325
2 We must not iudge this commaundement as ceremoniall, beeing before the fall. Gene, 2, 2, 3. 3 Wee must haue more care of the sanctification of this day, then the bodily rest.
2 We must not judge this Commandment as ceremonial, being before the fallen. Gene, 2, 2, 3. 3 we must have more care of the sanctification of this day, then the bodily rest.
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(11) commandment (DIV2)
894
Image 47
1326
4 This day is as much to be spent in the duties of Gods worship, as other dayes in our owne workes:
4 This day is as much to be spent in the duties of God's worship, as other days in our own works:
crd d n1 vbz p-acp av-d pc-acp vbi vvn p-acp dt n2 pp-f npg1 n1, c-acp j-jn n2 p-acp po12 d n2:
(11) commandment (DIV2)
896
Image 47
1327
the manner of speech for both, is all one: 2 worshipping of GOD is more necessarie: 3 the time shorter.
the manner of speech for both, is all one: 2 worshipping of GOD is more necessary: 3 the time shorter.
dt n1 pp-f n1 p-acp d, vbz d pi: crd vvg pp-f np1 vbz av-dc j: crd dt n1 jc.
(11) commandment (DIV2)
896
Image 47
1328
Now then the duties vpon this day may be considered, as they are of preparation to duties, or practise of duties.
Now then the duties upon this day may be considered, as they Are of preparation to duties, or practice of duties.
av av dt n2 p-acp d n1 vmb vbi vvn, c-acp pns32 vbr pp-f n1 p-acp n2, cc n1 pp-f n2.
(11) commandment (DIV2)
897
Image 47
1329
Helping to preparation is, 1 rising early in the morning, • sober and graue attire, not crauing too much time in putting on,
Helping to preparation is, 1 rising early in the morning, • Sobrium and graven attire, not craving too much time in putting on,
vvg p-acp n1 vbz, crd vvg av-j p-acp dt n1, • j cc j n1, xx vvg av d n1 p-acp vvg a-acp,
(11) commandment (DIV2)
898
Image 47
1330
or making too gay shew: 3 moderate eating and drinking. The preparation it selfe is, as to the beginning of this law.
or making too gay show: 3 moderate eating and drinking. The preparation it self is, as to the beginning of this law.
cc vvg av j n1: crd j j-vvg cc vvg. dt n1 pn31 n1 vbz, c-acp p-acp dt n-vvg pp-f d n1.
(11) commandment (DIV2)
898
Image 47
1331
The practise of duties, is according to the kinds of duties. Some duties are publique, others priuate.
The practice of duties, is according to the Kinds of duties. some duties Are public, Others private.
dt n1 pp-f n2, vbz vvg p-acp dt n2 pp-f n2. d n2 vbr j, n2-jn j.
(11) commandment (DIV2)
900
Image 47
1332
Publique duties are such as must be performed by the whole great assembly, in the common place for Gods worship.
Public duties Are such as must be performed by the Whole great assembly, in the Common place for God's worship.
j n2 vbr d c-acp vmb vbi vvn p-acp dt j-jn j n1, p-acp dt j n1 p-acp ng1 n1.
(11) commandment (DIV2)
902
Image 47
1333
Whereof we may consider the properties, and the number. They must be 1 ioyntly of all together, so as that in one voice:
Whereof we may Consider the properties, and the number. They must be 1 jointly of all together, so as that in one voice:
c-crq pns12 vmb vvi dt n2, cc dt n1. pns32 vmb vbi vvn av-j pp-f d av, av c-acp cst p-acp crd n1:
(11) commandment (DIV2)
902
Image 47
1334
all the eares & harts present are to attend. So as that in publique, none must haue his priuate deuotions, otherwise then the assembly.
all the ears & hearts present Are to attend. So as that in public, none must have his private devotions, otherwise then the assembly.
d dt n2 cc n2 j vbr pc-acp vvi. av c-acp cst p-acp j, pix vmb vhi po31 j-jn n2, av av dt n1.
(11) commandment (DIV2)
903
Image 47
1335
2 They must be from the beginning to the end, men must not come slackly after beginning,
2 They must be from the beginning to the end, men must not come slackly After beginning,
crd pns32 vmb vbi p-acp dt n1 p-acp dt n1, n2 vmb xx vvi av-j p-acp n1,
(11) commandment (DIV2)
904
Image 47
1336
nor depart till the end, and that assembly be discharged. 3 There must be all silence and attention.
nor depart till the end, and that assembly be discharged. 3 There must be all silence and attention.
ccx vvi p-acp dt n1, cc d n1 vbi vvn. crd a-acp vmb vbi d n1 cc n1.
(11) commandment (DIV2)
904
Image 47
1337
The publique duties themselues are: 1 of the word of God read and preached.
The public duties themselves Are: 1 of the word of God read and preached.
dt j n2 px32 vbr: crd pp-f dt n1 pp-f np1 vvd cc vvn.
(11) commandment (DIV2)
906
Image 47
1338
The word read is the Canonicall scriptures by peece-meale recited, so as that (if it were possible) in a yere of such competent time, they might all be passed thorough.
The word read is the Canonical Scriptures by piecemeal recited, so as that (if it were possible) in a year of such competent time, they might all be passed through.
dt n1 vvn vbz dt j n2 p-acp av vvn, av c-acp d (cs pn31 vbdr j) p-acp dt n1 pp-f d j n1, pns32 vmd d vbi vvn a-acp.
(11) commandment (DIV2)
907
Image 47
1339
The word preached, is the scriptures plainly opened and applied, to the necessary vses of the hearers vnto saluation.
The word preached, is the Scriptures plainly opened and applied, to the necessary uses of the hearers unto salvation.
dt n1 vvd, vbz dt n2 av-j vvn cc vvn, p-acp dt j n2 pp-f dt n2 p-acp n1.
(11) commandment (DIV2)
908
Image 47
1340
This all that we may, we must procure.
This all that we may, we must procure.
d d cst pns12 vmb, pns12 vmb vvi.
(11) commandment (DIV2)
908
Image 47
1341
He that meaneth to profit by the word preached, 1 must bring a teachable minde, 2 must pray for a blessing vppon himselfe: 3 must diligently marke the heads & proofes: 4 exercise himselfe in it afterward.
He that means to profit by the word preached, 1 must bring a teachable mind, 2 must pray for a blessing upon himself: 3 must diligently mark the Heads & proofs: 4 exercise himself in it afterwards.
pns31 cst vvz pc-acp vvi p-acp dt n1 vvd, crd vmb vvi dt j n1, crd vmb vvi p-acp dt n1 p-acp px31: crd vmb av-j vvi dt n2 cc n2: crd n1 px31 p-acp pn31 av.
(11) commandment (DIV2)
909
Image 47
1342
2 Making of prayer, and giuing of thanks to God in the name of Christ, in faith, in loue, in feeling of our wants, not onely for our selues,
2 Making of prayer, and giving of thanks to God in the name of christ, in faith, in love, in feeling of our Wants, not only for our selves,
crd np1 pp-f n1, cc vvg pp-f n2 p-acp np1 p-acp dt n1 pp-f np1, p-acp n1, p-acp n1, p-acp vvg pp-f po12 n2, xx av-j p-acp po12 n2,
(11) commandment (DIV2)
910
Image 47
1343
but others, with endeuour in meanes.
but Others, with endeavour in means.
cc-acp n2-jn, p-acp n1 p-acp n2.
(11) commandment (DIV2)
910
Image 47
1344
3 Celebrating sacraments, not onely partaking the Lords Supper, but beeing present at Baptisme, considering our selues in the present infant, examining our selues whether we finde the fruite of our Baptisme •ea or no.
3 Celebrating Sacraments, not only partaking the lords Supper, but being present At Baptism, considering our selves in the present infant, examining our selves whither we find the fruit of our Baptism •ea or no.
crd vvg n2, xx av-j vvg dt n2 n1, cc-acp vbg j p-acp n1, vvg po12 n2 p-acp dt j n1, vvg po12 n2 cs pns12 vvb dt n1 pp-f po12 n1 n1 cc uh-dx.
(11) commandment (DIV2)
911
Image 47
1345
4 Gathering, that is, laying a side somwhat for the poore. 1, Cor, 16, 1. can fully be performed, so as that likewise all other must be doone in it.
4 Gathering, that is, laying a side somewhat for the poor. 1, Cor, 16, 1. can Fully be performed, so as that likewise all other must be done in it.
crd np1, cst vbz, vvg dt n1 av p-acp dt j. crd, uh, crd, crd vmb av-j vbi vvn, av c-acp cst av d n-jn vmb vbi vdn p-acp pn31.
(11) commandment (DIV2)
912
Image 48
1346
The measure is, as thy selfe. We must remember loue is ordinate, or inordinate. Inordinate is, which neither hath iust cause to moue it, nor due measure in it. Ordinate is, which hath both:
The measure is, as thy self. We must Remember love is ordinate, or inordinate. Inordinate is, which neither hath just cause to move it, nor due measure in it. Ordinate is, which hath both:
dt n1 vbz, p-acp po21 n1. pns12 vmb vvi n1 vbz j, cc j. j vbz, r-crq d vhz j n1 pc-acp vvi pn31, ccx j-jn n1 p-acp pn31. j vbz, r-crq vhz d:
(11) commandment (DIV2)
914
Image 48
1347
this onely is vnderstood, so as louing our selues well, wee must loue other folkes likewise.
this only is understood, so as loving our selves well, we must love other folks likewise.
d av-j vbz vvn, av c-acp vvg po12 n2 av, pns12 vmb vvi j-jn n2 av.
(11) commandment (DIV2)
916
Image 48
1348
But it may be demaunded, is there no difference, between good loue of my selfe, and others? Aun.
But it may be demanded, is there no difference, between good love of my self, and Others? Nias.
p-acp pn31 vmb vbi vvn, vbz pc-acp dx n1, p-acp j n1 pp-f po11 n1, cc n2-jn? dt.
(11) commandment (DIV2)
917
Image 48
1349
Both must be sincere, earnest, working, perpetuall, wise.
Both must be sincere, earnest, working, perpetual, wise.
av-d vmb vbi j, j, vvg, j, j.
(11) commandment (DIV2)
918
Image 48
1350
But I begin with my selfe, and things being alike, I loue my selfe in greater measure.
But I begin with my self, and things being alike, I love my self in greater measure.
p-acp pns11 vvb p-acp po11 n1, cc n2 vbg av, pns11 vvb po11 n1 p-acp jc n1.
(11) commandment (DIV2)
918
Image 48
1351
Hetherto the summe of the second table, which Christ commendeth, in that hee saith it is like to the other: 1 hard to be kept, 2 necessary, 3 profitable:
Hitherto the sum of the second table, which christ commends, in that he Says it is like to the other: 1 hard to be kept, 2 necessary, 3 profitable:
av dt n1 pp-f dt ord n1, r-crq np1 vvz, p-acp cst pns31 vvz pn31 vbz av-j p-acp dt n-jn: crd j pc-acp vbi vvn, crd j, crd j:
(11) commandment (DIV2)
919
Image 48
1352
wherupon & the former, the Law and the Prophets doe depend: that is, are chiefly spent in setting downe the duties contained therein.
whereupon & the former, the Law and the prophets do depend: that is, Are chiefly spent in setting down the duties contained therein.
c-crq cc dt j, dt n1 cc dt n2 vdb vvi: cst vbz, vbr av-jn vvn p-acp vvg a-acp dt n2 vvd av.
(11) commandment (DIV2)
919
Image 48
1353
The commaundements themselues of the second Table follow, requiring all duties of all sorts to men,
The Commandments themselves of the second Table follow, requiring all duties of all sorts to men,
dt n2 px32 pp-f dt ord n1 vvi, vvg d n2 pp-f d n2 p-acp n2,
(11) commandment (DIV2)
920
Image 48
1354
and these are of practise and act, or of motion, and first thought.
and these Are of practice and act, or of motion, and First Thought.
cc d vbr pp-f n1 cc n1, cc pp-f n1, cc ord n1.
(11) commandment (DIV2)
920
Image 48
1355
Practise or act, signifieth such as are with consent, and these are, verse 12, 13, 14, 15, 16. whereof as the persons towards whom they must be practised are diuers, so are the kinds.
practice or act, signifies such as Are with consent, and these Are, verse 12, 13, 14, 15, 16. whereof as the Persons towards whom they must be practised Are diverse, so Are the Kinds.
n1 cc n1, vvz d c-acp vbr p-acp n1, cc d vbr, n1 crd, crd, crd, crd, crd c-crq c-acp dt n2 p-acp ro-crq pns32 vmb vbi vvn vbr j, av vbr dt n2.
(11) commandment (DIV2)
921
Image 48
1356
The persons are superiors, or betters, and others.
The Persons Are superiors, or betters, and Others.
dt n2 vbr n2-jn, cc n2-j, cc n2-jn.
(11) commandment (DIV2)
922
Image 48
1357
Duties in respect of betters are commaunded, verse 12. before the rest, to shew that publique must be preferred before priuate.
Duties in respect of betters Are commanded, verse 12. before the rest, to show that public must be preferred before private.
n2 p-acp n1 pp-f n2-j vbr vvn, n1 crd p-acp dt n1, pc-acp vvi d j vmb vbi vvn p-acp j-jn.
(11) commandment (DIV2)
923
Image 48
1358
The commaundement requiring these duties, is the first with promise, Ephe. 6, 2, shewing some speciall regard that ought to be had thereof.
The Commandment requiring these duties, is the First with promise, Ephes 6, 2, showing Some special regard that ought to be had thereof.
dt n1 vvg d n2, vbz dt ord p-acp n1, np1 crd, crd, vvg d j n1 cst vmd pc-acp vbi vhd av.
(11) commandment (DIV2)
924
Image 48
1359
One may doubt howe this should be true, since all commaundements, if they be kept, haue promise of life,
One may doubt how this should be true, since all Commandments, if they be kept, have promise of life,
crd vmb vvi c-crq d vmd vbi j, c-acp d n2, cs pns32 vbb vvn, vhb n1 pp-f n1,
(11) commandment (DIV2)
925
Image 48
1360
and againe, seeing the second commaundement likewise hath promise of mercie to thousands. &c.
and again, seeing the second Commandment likewise hath promise of mercy to thousands. etc.
cc av, vvg dt ord n1 av vhz n1 pp-f n1 p-acp crd. av
(11) commandment (DIV2)
925
Image 48
1361
But we are to aunswere, that Paule in calling it the first, he meaneth the first of the second table,
But we Are to answer, that Paul in calling it the First, he means the First of the second table,
cc-acp pns12 vbr pc-acp vvi, cst np1 p-acp vvg pn31 dt ord, pns31 vvz dt ord pp-f dt ord n1,
(11) commandment (DIV2)
926
Image 48
1362
and the first which hath particuler promise: the commaundements all, and so the second, haue a generall and indefinite promise.
and the First which hath particular promise: the Commandments all, and so the second, have a general and indefinite promise.
cc dt ord r-crq vhz j n1: dt n2 d, cc av dt ord, vhb dt n1 cc j n1.
(11) commandment (DIV2)
926
Image 48
1363
This commaundement chargeth to honour Parents, and forbiddeth the contrary. It hath two parts, the dutie, the promise.
This Commandment charges to honour Parents, and forbiddeth the contrary. It hath two parts, the duty, the promise.
d n1 vvz pc-acp vvi n2, cc vvz dt n-jn. pn31 vhz crd n2, dt n1, dt n1.
(11) commandment (DIV2)
927
Image 48
1364
The dutie is, honour thy father, and thy mother. The promise in the rest. The dutie setteth out the parties, and the thing.
The duty is, honour thy father, and thy mother. The promise in the rest. The duty sets out the parties, and the thing.
dt n1 vbz, vvb po21 n1, cc po21 n1. dt n1 p-acp dt n1. dt n1 vvz av dt n2, cc dt n1.
(11) commandment (DIV2)
928
Image 48
1365
The parties honouring, to be honoured.
The parties honouring, to be honoured.
dt n2 vvg, pc-acp vbi vvn.
(11) commandment (DIV2)
929
Image 48
1366
The partie honouring, or who is to honour, thou, that is euery one, as before, noble as well as others, great men as well as others.
The party honouring, or who is to honour, thou, that is every one, as before, noble as well as Others, great men as well as Others.
dt n1 vvg, cc r-crq vbz p-acp n1, pns21, cst vbz d pi, c-acp a-acp, j c-acp av c-acp n2-jn, j n2 c-acp av c-acp n2-jn.
(11) commandment (DIV2)
929
Image 48
1367
So did Salomon honour his mother though hee were a King, 1, Kings, 2, 19. so did Ioseph his parents, hee beeing a great Prince.
So did Solomon honour his mother though he were a King, 1, Kings, 2, 19. so did Ioseph his Parents, he being a great Prince.
av vdd np1 vvi po31 n1 cs pns31 vbdr dt n1, crd, n2, crd, crd av vdd np1 po31 n2, pns31 vbg dt j n1.
(11) commandment (DIV2)
929
Image 48
1368
This must be thought of for all practises of honor. The parties to be honoured, father & mother. Who signifie all other superiors whatsoeuer:
This must be Thought of for all practises of honour. The parties to be honoured, father & mother. Who signify all other superiors whatsoever:
d vmb vbi vvn pp-f p-acp d n2 pp-f n1. dt n2 pc-acp vbi vvn, n1 cc n1. q-crq vvb d j-jn n2-jn r-crq:
(11) commandment (DIV2)
929
Image 48
1369
whom God thus calleth, to teach all superiors to be affected to theyr inferiors, as parents to children, in which meaning, the Romans called their chiefe men fathers:
whom God thus calls, to teach all superiors to be affected to their inferiors, as Parents to children, in which meaning, the Roman called their chief men Father's:
r-crq np1 av vvz, pc-acp vvi d n2-jn pc-acp vbi vvn p-acp po32 n2-jn, c-acp n2 p-acp n2, p-acp r-crq n1, dt njp2 vvd po32 j-jn n2 n2:
(11) commandment (DIV2)
930
Image 48
1370
and withall, to teach inferiors in what kindnesse they are to performe dutie, to wit, as children doe to Parents.
and withal, to teach inferiors in what kindness they Are to perform duty, to wit, as children do to Parents.
cc av, pc-acp vvi n2-jn p-acp r-crq n1 pns32 vbr pc-acp vvi n1, pc-acp vvi, c-acp n2 vdb p-acp n2.
(11) commandment (DIV2)
930
Image 48
1371
But Christ forbiddeth, Math, 23, 9, to call any man Father. Auns. Christes speech must be taken in his owne meaning.
But christ forbiddeth, Math, 23, 9, to call any man Father. Anns. Christ's speech must be taken in his own meaning.
p-acp np1 vvz, np1, crd, crd, pc-acp vvi d n1 n1. np1. npg1 n1 vmb vbi vvn p-acp po31 d n1.
(11) commandment (DIV2)
931
Image 48
1372
Hee meaneth heere, father in that sence it was vsed among the Pharisees, and such as would be counted learned:
He means Here, father in that sense it was used among the Pharisees, and such as would be counted learned:
pns31 vvz av, n1 p-acp d n1 pn31 vbds vvn p-acp dt np2, cc d c-acp vmd vbi vvn j:
(11) commandment (DIV2)
932
Image 48
1373
So else where dooth Christ speake, fitting himselfe to the conceits of his hearers, as Iohn, 5, 31, If I should beare witnes of my selfe, my witnesse were not true.
So Else where doth christ speak, fitting himself to the conceits of his hearers, as John, 5, 31, If I should bear witness of my self, my witness were not true.
av av q-crq vdz np1 vvi, vvg px31 p-acp dt n2 pp-f po31 n2, c-acp np1, crd, crd, cs pns11 vmd vvi n1 pp-f po11 n1, po11 n1 vbdr xx j.
(11) commandment (DIV2)
932
Image 48
1374
That is, if I were as you suppose mee to be.
That is, if I were as you suppose me to be.
cst vbz, cs pns11 vbdr c-acp pn22 vvb pno11 pc-acp vbi.
(11) commandment (DIV2)
932
Image 48
1375
So likewise, Iohn 7, 16, My doctrine is not mine, that is, as you take me to be a meere man, &c. After the same sort forbiddeth he to call father.
So likewise, John 7, 16, My Doctrine is not mine, that is, as you take me to be a mere man, etc. After the same sort forbiddeth he to call father.
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(11) commandment (DIV2)
932
Image 48
1376
The Iewes and Pharisees vsed this as a swelling title, being desirous to be called in Hebrew, Abothemi, that is, our Fathers:
The Iewes and Pharisees used this as a swelling title, being desirous to be called in Hebrew, Abothemi, that is, our Father's:
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(11) commandment (DIV2)
933
Image 48
1377
as the holy Father the Pope, so the Romish priests are Prince. &c. 4 Then may superiors looke for all duties with a good hart, when themselues performe theirs.
as the holy Father the Pope, so the Romish Priests Are Prince. etc. 4 Then may superiors look for all duties with a good heart, when themselves perform theirs.
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(11) commandment (DIV2)
933
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1378
First among all are naturall parents. Their duties are ioyntly,
First among all Are natural Parents. Their duties Are jointly,
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(11) commandment (DIV2)
935
Image 49
1379
1 Before euer they haue children, to endeauour themselues to be in the couenaunt of God, that their chyldren so may be, else are they butchers of their children, before they be breeders;
1 Before ever they have children, to endeavour themselves to be in the Covenant of God, that their children so may be, Else Are they butchers of their children, before they be breeders;
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(11) commandment (DIV2)
936
Image 49
1380
out of Gods couenant, better not to be. Other parents, one calleth, parents of dirt. Parents are in the couenaunt, when they belieue in Christ and are baptised.
out of God's Covenant, better not to be. Other Parents, one calls, Parents of dirt. Parents Are in the Covenant, when they believe in christ and Are baptised.
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(11) commandment (DIV2)
936
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1381
2 They must mary in the Lord. Children in whoredome are branded with perpetuall infamie.
2 They must marry in the Lord. Children in whoredom Are branded with perpetual infamy.
crd pns32 vmb vvi p-acp dt n1. np1 p-acp n1 vbr vvn p-acp j n1.
(11) commandment (DIV2)
938
Image 49
1382
Those marry in the Lord, when both professing true religion, haue parents consent, and holily doe consumate & solemnize mariage, wherein the children are begotten.
Those marry in the Lord, when both professing true Religion, have Parents consent, and holily do consummate & solemnize marriage, wherein the children Are begotten.
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(11) commandment (DIV2)
939
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1383
3 Such children as God shall giue, they must consecrate to the Lord, as Hanna did Samuell,
3 Such children as God shall give, they must consecrate to the Lord, as Hannah did Samuel,
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(11) commandment (DIV2)
940
Image 49
1384
& it is like, Eunica did Timotheus. Especially God required the first borne.
& it is like, Eunice did Timothy. Especially God required the First born.
cc pn31 vbz j, np1 vdd np1. av-j np1 vvd dt ord vvn.
(11) commandment (DIV2)
940
Image 49
1385
4 Asloone as may be conueniently, they must procure them to be baptised, in the presence of faithfull witnesses. Esay, 8, 2. 5 All their life long, they must giue their children good example.
4 Asloone as may be conveniently, they must procure them to be baptised, in the presence of faithful Witnesses. Isaiah, 8, 2. 5 All their life long, they must give their children good Exampl.
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(11) commandment (DIV2)
941
Image 49
1386
As their childrens yeeres will beare, they must bring thē vp in nurture, and instruction of the Lord. Ephe, 6, 3.
As their Children's Years will bear, they must bring them up in nurture, and instruction of the Lord. Ephes, 6, 3.
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(11) commandment (DIV2)
943
Image 49
1387
And first acquaint them with the grounds of truth, necessary to saluation, 1 at home: 2 bringing them to publique assemblies: 3 looking that they behaue themselues well there.
And First acquaint them with the grounds of truth, necessary to salvation, 1 At home: 2 bringing them to public assemblies: 3 looking that they behave themselves well there.
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(11) commandment (DIV2)
944
Image 49
1388
Secondly, as soone as may be to breake them of theyr corrupt desires. The neglect of this, marred Ophni and Phineas, Elies sonnes, Adoniah & Absolon, Dauids sonnes.
Secondly, as soon as may be to break them of their corrupt Desires. The neglect of this, marred Ophni and Phinehas, Elies Sons, Adoniah & Absalom, David Sons.
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(11) commandment (DIV2)
945
Image 49
1389
Thirdly, to invre them to doe things, rather for to please God, then for flattering, or gifts.
Thirdly, to inure them to do things, rather for to please God, then for flattering, or Gifts.
ord, pc-acp vvi pno32 pc-acp vdi n2, av-c p-acp pc-acp vvi np1, av p-acp vvg, cc n2.
(11) commandment (DIV2)
946
Image 49
1390
Fourthly, they must not make them too gay in coates, but allow them conuenient diet and attire.
Fourthly, they must not make them too gay in coats, but allow them convenient diet and attire.
ord, pns32 vmb xx vvi pno32 av j p-acp n2, p-acp vvi pno32 j n1 cc n1.
(11) commandment (DIV2)
947
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1391
Fiftly at least let them learne to write and read. 7 They must pray for their children.
Fifty At least let them Learn to write and read. 7 They must pray for their children.
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(11) commandment (DIV2)
948
Image 49
1392
8 They must obserue their childrens dispositions and gifts, and thereafter prepare them to such a kind of life and calling,
8 They must observe their Children's dispositions and Gifts, and thereafter prepare them to such a kind of life and calling,
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(11) commandment (DIV2)
950
Image 49
1393
as they shall be fittest for Gods glory, & the common good, taking heede of idlenesse, and euill companie.
as they shall be Fittest for God's glory, & the Common good, taking heed of idleness, and evil company.
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(11) commandment (DIV2)
950
Image 49
1394
9 They must haue a care in due time to prouide meete mariages for them.
9 They must have a care in due time to provide meet marriages for them.
crd pns32 vmb vhi dt n1 p-acp j-jn n1 pc-acp vvi j n2 p-acp pno32.
(11) commandment (DIV2)
951
Image 49
1395
In dooing all these, as the fathers gifts are commonly the greater, so the greater must his endeuour be.
In doing all these, as the Father's Gifts Are commonly the greater, so the greater must his endeavour be.
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(11) commandment (DIV2)
952
Image 49
1396
But in any case this must be looked vnto, that the parents be not deuided, that that one doth, both must doe, one must not cocker against the other:
But in any case this must be looked unto, that the Parents be not divided, that that one does, both must do, one must not cocker against the other:
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(11) commandment (DIV2)
953
Image 49
1397
one neuer mar what the other maketh. This is a common fault this way.
one never mar what the other makes. This is a Common fault this Way.
pi av vvb r-crq dt n-jn vvz. d vbz dt j n1 d n1.
(11) commandment (DIV2)
953
Image 49
1398
The mother she hath her peculiar: 1 to nurse her owne child if well she may, otherwise, to get a godly, wholsome and carefull nurse: 2 to teach it at home in the tender yeres, 3 to looke to the cleanlinesse and handsomnesse of it.
The mother she hath her peculiar: 1 to nurse her own child if well she may, otherwise, to get a godly, wholesome and careful nurse: 2 to teach it At home in the tender Years, 3 to look to the cleanliness and handsomeness of it.
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(11) commandment (DIV2)
954
Image 49
1399
All these same things should others doe, who are in the place of naturall parents. Parents by spirituall office, follow father and mother.
All these same things should Others do, who Are in the place of natural Parents. Parents by spiritual office, follow father and mother.
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(11) commandment (DIV2)
955
Image 49
1400
Father as before, so was Paule to the Corinthians, 1, 4, 5, to Timotheus, 1, 1, 2, to Titus, 1, 3, to Philemon, 19. Such an one is hee who is set ouer vs in the Lord, enabled with gifts, endeuouring the sauing of soules.
Father as before, so was Paul to the Corinthians, 1, 4, 5, to Timothy, 1, 1, 2, to Titus, 1, 3, to Philemon, 19. Such an one is he who is Set over us in the Lord, enabled with Gifts, endeavouring the Saving of Souls.
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(11) commandment (DIV2)
957
Image 49
1401
Whose labors if God blesse, he is more then a father.
Whose labors if God bless, he is more then a father.
rg-crq n2 cs np1 vvb, pns31 vbz av-dc cs dt n1.
(11) commandment (DIV2)
958
Image 49
1402
By fathers we be, by such we blessedly shall be, though it be GOD who is the chiefe worker.
By Father's we be, by such we blessedly shall be, though it be GOD who is the chief worker.
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(11) commandment (DIV2)
958
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1403
Thus was Elias to Elizeus, Elizeus to king Ioas.
Thus was Elias to Elisha, Elisha to King Joash
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(11) commandment (DIV2)
958
Image 49
1404
One who endeauoureth this way, must be in sauing doctrine, deliuering it easily to be vnderstood,
One who endeavoureth this Way, must be in Saving Doctrine, delivering it Easily to be understood,
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(11) commandment (DIV2)
959
Image 49
1405
as particularlie as may be, besides prayer, and continuance in all. Mother is the Church, Gala, 4, 26, out of the which there is no saluation:
as particularly as may be, beside prayer, and Continuance in all. Mother is the Church, Gala, 4, 26, out of the which there is no salvation:
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(11) commandment (DIV2)
959
Image 49
1406
so that hee hath not God his father, vvho hath not the Church his mother. This is the Catholique Apostolique Church, built vppon the Apostles and Prophets, Aunsw.
so that he hath not God his father, who hath not the Church his mother. This is the Catholic Apostolic Church, built upon the Apostles and prophets, Answer.
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(11) commandment (DIV2)
960
Image 49
1407
Before I doe it, I must out of the word of God be perswaded of the lawfulnesse of it,
Before I do it, I must out of the word of God be persuaded of the lawfulness of it,
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(11) commandment (DIV2)
961
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1408
and not doe it doubtingly, then is it sin. 2 I must take heede of giuing scandall.
and not do it doubtingly, then is it since. 2 I must take heed of giving scandal.
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(11) commandment (DIV2)
961
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1409
But what if searching to finde out the nature of the thing commaunded, I cannot finde it out in the particuler,
But what if searching to find out the nature of the thing commanded, I cannot find it out in the particular,
cc-acp q-crq cs vvg pc-acp vvi av dt n1 pp-f dt n1 vvd, pns11 vmbx vvi pn31 av p-acp dt j,
(11) commandment (DIV2)
963
Image 50
1410
as my Prince commaunding mee to assist the distressed King of Portugall, I see no further into it. Aun.
as my Prince commanding me to assist the distressed King of Portugal, I see no further into it. Nias.
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(11) commandment (DIV2)
963
Image 50
1411
I thinke I not onely may, but should be perswaded of the lawfulnesse of it.
I think I not only may, but should be persuaded of the lawfulness of it.
pns11 vvb pns11 xx av-j vmb, cc-acp vmd vbi vvn pp-f dt n1 pp-f pn31.
(11) commandment (DIV2)
964
Image 50
1412
In this case I take it rather to be the Commaunders fault, if there be any, then the obeyers.
In this case I take it rather to be the Commanders fault, if there be any, then the obeyers.
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(11) commandment (DIV2)
964
Image 50
1413
The kinde of the thing heere mentioned, is honor, shewing all manner of due respect, euery way in the highest degree.
The kind of the thing Here mentioned, is honour, showing all manner of due respect, every Way in the highest degree.
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(11) commandment (DIV2)
965
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1414
Honour conteineth all other duties in it, and is if wee should speake as it is, praise-much increased and enlarged, declared by all other tokens.
Honour Containeth all other duties in it, and is if we should speak as it is, praise-much increased and enlarged, declared by all other tokens.
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(11) commandment (DIV2)
966
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1415
In this place, according to the sundry parties to whom it belongeth, it is diuers to all & euerie, it is as much as is due.
In this place, according to the sundry parties to whom it belongeth, it is diverse to all & every, it is as much as is due.
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(11) commandment (DIV2)
967
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1416
We may consider of it as generall, or speciall. Generall, wee may call that which belongeth to all parents, and this is manifold.
We may Consider of it as general, or special. General, we may call that which belongeth to all Parents, and this is manifold.
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(11) commandment (DIV2)
967
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1417
1 To iudge that they ought to be honoured, for that excellencie God hath put vpon them. Rom, 1, 13. 2 To iudge them better then our selues in that behalfe. Phil. 2.3. Rom, 12, 10. 3 Purpose to shew them honour in all things.
1 To judge that they ought to be honoured, for that excellency God hath put upon them. Rom, 1, 13. 2 To judge them better then our selves in that behalf. Philip 2.3. Rom, 12, 10. 3 Purpose to show them honour in all things.
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(11) commandment (DIV2)
969
Image 50
1418
4 Commendable shamefastnesse in their presence.
4 Commendable shamefastness in their presence.
crd j n1 p-acp po32 n1.
(11) commandment (DIV2)
972
Image 50
1419
Iob, 29, 20, 21, 22, which ariseth from the conscience of our owne vnworthinesse, in comparison of those who are our betters.
Job, 29, 20, 21, 22, which arises from the conscience of our own unworthiness, in comparison of those who Are our betters.
np1, crd, crd, crd, crd, r-crq vvz p-acp dt n1 pp-f po12 d n1, p-acp n1 pp-f d r-crq vbr po12 n2-j.
(11) commandment (DIV2)
972
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1420
5 Care in all things to hide their infirmities. Gene, 9, 22, 23, 24. We see how that displeased God.
5 Care in all things to hide their infirmities. Gene, 9, 22, 23, 24. We see how that displeased God.
crd n1 p-acp d n2 pc-acp vvi po32 n2. zz, crd, crd, crd, crd pns12 vvb c-crq d j-vvn np1.
(11) commandment (DIV2)
973
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1421
Infirmities should neither make vs shew lesse honor, nor procure vs to tell them to others.
Infirmities should neither make us show less honour, nor procure us to tell them to Others.
n1 vmd av-dx vvi pno12 vvi dc n1, ccx vvi pno12 pc-acp vvi pno32 pc-acp n2-jn.
(11) commandment (DIV2)
974
Image 50
1422
6 We must pray for them, and giue thankes, 1, Tim. 2, 2. 7 Shew all reuerent behauiour, to bewray our inward reuerencing of them, and to cause others so to doe:
6 We must pray for them, and give thanks, 1, Tim. 2, 2. 7 Show all reverent behaviour, to bewray our inward reverencing of them, and to cause Others so to do:
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(11) commandment (DIV2)
975
Image 50
1423
and that according to the word of GOD, and honest customes of our country, as 1 to stand, and not to sit.
and that according to the word of GOD, and honest customs of our country, as 1 to stand, and not to fit.
cc cst vvg p-acp dt n1 pp-f np1, cc j n2 pp-f po12 n1, c-acp vvn pc-acp vvi, cc xx pc-acp vvi.
(11) commandment (DIV2)
976
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1424
Leuiticus, 19, 32. 2 to be vncouered: 3 to be silent and forbeare noise: 4 to giue honourable titles.
Leviticus, 19, 32. 2 to be uncovered: 3 to be silent and forbear noise: 4 to give honourable titles.
np1, crd, crd crd pc-acp vbi vvn: crd pc-acp vbi j cc vvi n1: crd p-acp vvi j n2.
(11) commandment (DIV2)
976
Image 50
1425
But what meaneth that, Iob. 32, 22. I may not giue titles, least my Maker should take me away suddainly. Aun.
But what means that, Job 32, 22. I may not give titles, lest my Maker should take me away suddenly. Nias.
cc-acp q-crq vvz d, zz crd, crd pns11 vmb xx vvi n2, cs po11 n1 vmd vvi pno11 av av-j. dt.
(11) commandment (DIV2)
977
Image 50
1426
It is meant of flattering and glosing titles.
It is meant of flattering and glossing titles.
pn31 vbz vvn pp-f vvg cc j-vvg n2.
(11) commandment (DIV2)
978
Image 50
1427
Therefore mark how Sarah called her husband Lord, Elizeus Elias father, Ioas Elizeus, and such like:
Therefore mark how Sarah called her husband Lord, Elisha Elias father, Joash Elisha, and such like:
av vvb c-crq np1 vvd po31 n1 n1, np1 np1 n1, np1 np1, cc d av-j:
(11) commandment (DIV2)
978
Image 50
1428
therefore were the children torne in peeces by Beares for calling bald-head.
Therefore were the children torn in Pieces by Bears for calling baldhead.
av vbdr dt n2 vvn p-acp n2 p-acp n2 p-acp vvg n1.
(11) commandment (DIV2)
978
Image 50
1429
5 We must preuent their good desires as farre as we may know them, and not stay to shewe dutie till it be demaunded.
5 We must prevent their good Desires as Far as we may know them, and not stay to show duty till it be demanded.
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(11) commandment (DIV2)
979
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1430
6 Countenaunce, gesture, gate, attire, &c, must be thereafter. Speciall followeth, and is particular, or proper.
6 Countenance, gesture, gate, attire, etc., must be thereafter. Special follows, and is particular, or proper.
crd n1, n1, n1, n1, av, vmb vbi av. j vvz, cc vbz j, cc j.
(11) commandment (DIV2)
980
Image 50
1431
Particuler, which agreeth to some, but not to euery kind and partie. Therefore to naturall parents, gardians, magistrates, maisters, pastors.
Particular, which agreeth to Some, but not to every kind and party. Therefore to natural Parents, guardians, Magistrates, masters, Pastors.
j-jn, r-crq vvz p-acp d, cc-acp xx p-acp d n1 cc n1. av p-acp j n2, n2, n2, n2, n2.
(11) commandment (DIV2)
982
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1432
1 Care to please euen the froward: 2 obedience to theyr commaundements: 3 to haue a care as wel what they think of vs,
1 Care to please even the froward: 2 Obedience to their Commandments: 3 to have a care as well what they think of us,
crd n1 pc-acp vvi av dt j: crd n1 p-acp po32 n2: crd pc-acp vhi dt n1 c-acp av r-crq pns32 vvb pp-f pno12,
(11) commandment (DIV2)
983
Image 50
1433
as what they doe to vs: 4 to yeelde to their corrections, without aunswering againe: 5 to relieue them in their wants.
as what they do to us: 4 to yield to their corrections, without answering again: 5 to relieve them in their Wants.
c-acp r-crq pns32 vdb p-acp pno12: crd p-acp vvi p-acp po32 n2, p-acp vvg av: crd p-acp vvi pno32 p-acp po32 n2.
(11) commandment (DIV2)
983
Image 50
1434
Christ blameth such, who vnder pretence to giue to the offerings of God, gaue not to their parents: it is true of others.
christ blameth such, who under pretence to give to the offerings of God, gave not to their Parents: it is true of Others.
np1 vvz d, r-crq p-acp n1 pc-acp vvi p-acp dt n2 pp-f np1, vvd xx p-acp po32 n2: pn31 vbz j pp-f n2-jn.
(11) commandment (DIV2)
983
Image 50
1435
6 Not to dispose of our selues in mariage, without due respect of euery of them,
6 Not to dispose of our selves in marriage, without due respect of every of them,
crd xx pc-acp vvi pp-f po12 n2 p-acp n1, p-acp j-jn n1 pp-f d pp-f pno32,
(11) commandment (DIV2)
984
Image 50
1436
as the word of God requireth: 7 when we are out of their iurisdiction, to keepe an honorable conceipt and affection to them. So did Hester 2, 20. Proper honour remaineth, which belongeth to some one kinde.
as the word of God requires: 7 when we Are out of their jurisdiction, to keep an honourable conceit and affection to them. So did Esther 2, 20. Proper honour remains, which belongeth to Some one kind.
c-acp dt n1 pp-f np1 vvz: crd c-crq pns12 vbr av pp-f po32 n1, pc-acp vvi dt j n1 cc n1 p-acp pno32. av vdd np1 crd, crd j n1 vvz, r-crq vvz p-acp d crd n1.
(11) commandment (DIV2)
984
Image 50
1437
And first to the naturall parents belongeth the common and particuler honour in greater measure,
And First to the natural Parents belongeth the Common and particular honour in greater measure,
cc ord p-acp dt j n2 vvz dt j cc j n1 p-acp jc n1,
(11) commandment (DIV2)
986
Image 50
1438
so as not onely he that striketh his father, Exod, 21, 15, but also hee vvho curseth his father should die, Exod, 21, 17. Looke Prou. 30, 17. The Mother bare, the father and shee brought vp, beare their infirmities, relieue theyr wants more then others.
so as not only he that striketh his father, Exod, 21, 15, but also he who Curseth his father should die, Exod, 21, 17. Look Prou. 30, 17. The Mother bore, the father and she brought up, bear their infirmities, relieve their Wants more then Others.
av c-acp xx av-j pns31 cst vvz po31 n1, j, crd, crd, cc-acp av pns31 r-crq vvz po31 n1 vmd vvi, j, crd, crd n1 np1 crd, crd dt n1 vvd, dt n1 cc pns31 vvd a-acp, vvb po32 n2, vvi po32 n2 av-dc cs n2-jn.
(11) commandment (DIV2)
986
Image 51
1439
To the spirituall father, 1, Thess. 5, 13, to haue them in singuler loue for theyr workes sake.
To the spiritual father, 1, Thess 5, 13, to have them in singular love for their works sake.
p-acp dt j n1, crd, np1 crd, crd, pc-acp vhi pno32 p-acp j n1 p-acp po32 n2 n1.
(11) commandment (DIV2)
988
Image 51
1440
Yea, Gala, 4, 15, that they would haue beene contented to plucke out their own eyes. &c. This is called 1, Tim, 5, 17, double honour, which Chrysostome vnderstandeth for reuerence and things necessarie for life.
Yea, Gala, 4, 15, that they would have been contented to pluck out their own eyes. etc. This is called 1, Tim, 5, 17, double honour, which Chrysostom understandeth for Reverence and things necessary for life.
uh, np1, crd, crd, cst pns32 vmd vhi vbn vvn pc-acp vvi av po32 d n2. av d vbz vvn crd, np1, crd, crd, j-jn n1, r-crq np1 vvz p-acp n1 cc n2 j p-acp n1.
(11) commandment (DIV2)
988
Image 51
1441
I thinke wee should not be curious about the number. Double signifieth much, and great honour:
I think we should not be curious about the number. Double signifies much, and great honour:
pns11 vvb pns12 vmd xx vbi j p-acp dt n1. av-jn vvz d, cc j n1:
(11) commandment (DIV2)
990
Image 51
1442
so the Spirit doubled, or a double portion, 2, Kings, 2, 9, signifieth very much, as the first borne was to haue a double portion.
so the Spirit doubled, or a double portion, 2, Kings, 2, 9, signifies very much, as the First born was to have a double portion.
av dt n1 vvn, cc dt j-jn n1, crd, n2, crd, crd, vvz av av-d, c-acp dt ord vvn vbds pc-acp vhi dt j-jn n1.
(11) commandment (DIV2)
990
Image 51
1443
All this honour is, that the Pastor may with more authoritie preach the word, and that the people with more fruite might heare it.
All this honour is, that the Pastor may with more Authority preach the word, and that the people with more fruit might hear it.
d d n1 vbz, cst dt n1 vmb p-acp dc n1 vvi dt n1, cc cst dt n1 p-acp dc n1 vmd vvi pn31.
(11) commandment (DIV2)
991
Image 51
1444
The first is, that the spirituall father may be without feare. 1, Cor, 16, 10. which is to be deliuered from vnreasonable and captious men.
The First is, that the spiritual father may be without Fear. 1, Cor, 16, 10. which is to be Delivered from unreasonable and captious men.
dt ord vbz, cst dt j n1 vmb vbi p-acp n1. crd, uh, crd, crd r-crq vbz pc-acp vbi vvn p-acp j-u cc j n2.
(11) commandment (DIV2)
992
Image 51
1445
Second, that hee who is taught in the word, make him who taught him, partaker of all his goods, Gala, 6, 6, thus were the Leuits prouided for.
Second, that he who is taught in the word, make him who taught him, partaker of all his goods, Gala, 6, 6, thus were the Leuits provided for.
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(11) commandment (DIV2)
993
Image 51
1446
The third, Rom: 16, 4, that they aduenture to maintaine the preachers, though it be sometimes to endanger themselues.
The third, Rom: 16, 4, that they adventure to maintain the Preachers, though it be sometime to endanger themselves.
dt ord, np1: crd, crd, cst pns32 vvb pc-acp vvi dt n2, cs pn31 vbb av pc-acp vvi px32.
(11) commandment (DIV2)
994
Image 51
1447
The fourth, not to receiue an occasion against them, but vnder two or three witnesses. 1, Tim, 5, 19. The fift, to vse them more secretly in cases of conscience, then we will others.
The fourth, not to receive an occasion against them, but under two or three Witnesses. 1, Tim, 5, 19. The fift, to use them more secretly in cases of conscience, then we will Others.
dt ord, xx pc-acp vvi dt n1 p-acp pno32, cc-acp p-acp crd cc crd n2. crd, np1, crd, crd dt ord, pc-acp vvi pno32 av-dc av-jn p-acp n2 pp-f n1, cs pns12 vmb n2-jn.
(11) commandment (DIV2)
995
Image 51
1448
To our spirituall mother we owe: 1 to iudge that shee is the keeper, witnesser, interpreter of the Scriptures,
To our spiritual mother we owe: 1 to judge that she is the keeper, witnesser, interpreter of the Scriptures,
p-acp po12 j n1 pns12 vvb: crd p-acp n1 cst pns31 vbz dt n1, n1, n1 pp-f dt n2,
(11) commandment (DIV2)
997
Image 51
1449
& that the authoritie of the Church hangeth vpon the scriptures, the scriptures not vpon the Church.
& that the Authority of the Church hangs upon the Scriptures, the Scriptures not upon the Church.
cc cst dt n1 pp-f dt n1 vvz p-acp dt n2, dt n2 xx p-acp dt n1.
(11) commandment (DIV2)
997
Image 51
1450
2 We must keepe the peace of the Church. 3 We must not depart from the Church,
2 We must keep the peace of the Church. 3 We must not depart from the Church,
crd pns12 vmb vvi dt n1 pp-f dt n1. crd pns12 vmb xx vvi p-acp dt n1,
(11) commandment (DIV2)
998
Image 51
1451
if it hold the foundation. 4 We must duly reuerence the iust censures of the Church.
if it hold the Foundation. 4 We must duly Reverence the just censures of the Church.
cs pn31 vvb dt n1. crd pns12 vmb av-jn vvi dt j n2 pp-f dt n1.
(11) commandment (DIV2)
998
Image 51
1452
To the father of the country, that is the Soueraigne, 1 not to curse him in our thought, nor in our bed-chamber.
To the father of the country, that is the Sovereign, 1 not to curse him in our Thought, nor in our bedchamber.
p-acp dt n1 pp-f dt n1, cst vbz dt n-jn, vvd xx pc-acp vvi pno31 p-acp po12 n1, ccx p-acp po12 n1.
(11) commandment (DIV2)
999
Image 51
1453
2 To take lawes and money of his making: 3 to be armed at his commaundement.
2 To take laws and money of his making: 3 to be armed At his Commandment.
crd pc-acp vvi n2 cc n1 pp-f po31 n-vvg: crd pc-acp vbi vvn p-acp po31 n1.
(11) commandment (DIV2)
1000
Image 51
1454
To the inferior Magistrate, to assist him for the execution of iustice.
To the inferior Magistrate, to assist him for the execution of Justice.
p-acp dt j-jn n1, pc-acp vvi pno31 p-acp dt n1 pp-f n1.
(11) commandment (DIV2)
1001
Image 51
1455
All schollers, of neuer so high or great place, must yeelde all seemely dutie to theyr Teachers.
All Scholars, of never so high or great place, must yield all seemly duty to their Teachers.
d n2, pp-f av-x av j cc j n1, vmb vvi d j n1 p-acp po32 n2.
(11) commandment (DIV2)
1002
Image 51
1456
Wiues owe to theyr husbandes subiection, Ephe, 5, 24, submission, 22, as to the Lord, this is comlie, Colo, 3, 18, and is from that lawe, Gene, 3, 16. in the generall honour which was spoken of before.
Wives owe to their Husbands subjection, Ephes, 5, 24, submission, 22, as to the Lord, this is comely, Colo, 3, 18, and is from that law, Gene, 3, 16. in the general honour which was spoken of before.
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(11) commandment (DIV2)
1003
Image 51
1457
For indeed the wife is the glorie of the man, 1, Cor, 11, 7, that is, she ought to doe to her husbands glory rather then her owne,
For indeed the wife is the glory of the man, 1, Cor, 11, 7, that is, she ought to do to her Husbands glory rather then her own,
p-acp av dt n1 vbz dt n1 pp-f dt n1, crd, uh, crd, crd, cst vbz, pns31 vmd pc-acp vdi p-acp po31 ng1 n1 av-c av po31 d,
(11) commandment (DIV2)
1003
Image 51
1458
and that in her attire, and such things, which while they are costlier or gayer then their husbands, is to his dishonour,
and that in her attire, and such things, which while they Are costly or Gayer then their Husbands, is to his dishonour,
cc cst p-acp po31 n1, cc d n2, r-crq cs pns32 vbr jc cc jc cs po32 n2, vbz p-acp po31 n1,
(11) commandment (DIV2)
1003
Image 51
1459
if it be with neglect of his commaundement to the contrary, with impayring his estate, leesing his authoritie ouer her.
if it be with neglect of his Commandment to the contrary, with impairing his estate, leesing his Authority over her.
cs pn31 vbb p-acp n1 pp-f po31 n1 p-acp dt n-jn, p-acp vvg po31 n1, vvg po31 n1 p-acp pno31.
(11) commandment (DIV2)
1003
Image 51
1460
To the nurce we must not be vnkind. Maisters must haue theyr honour of fidelitie, and counsell-keeping.
To the nurse we must not be unkind. Masters must have their honour of Fidis, and counsel-keeping.
p-acp dt n1 pns12 vmb xx vbi j. n2 vmb vhi po32 n1 pp-f n1, cc j.
(11) commandment (DIV2)
1004
Image 51
1461
Looke vpon Abrahams seruaunt, Gene, 24, Vpon Ioseph in Egypt, before he was in prison, when hee was in fauor with Pharaoh, looke vpon Iacob with Laban.
Look upon Abrahams servant, Gene, 24, Upon Ioseph in Egypt, before he was in prison, when he was in favour with Pharaoh, look upon Iacob with Laban.
n1 p-acp npg1 n1, zz, crd, p-acp np1 p-acp np1, c-acp pns31 vbds p-acp n1, c-crq pns31 vbds p-acp n1 p-acp np1, vvb p-acp np1 p-acp np1.
(11) commandment (DIV2)
1005
Image 51
1462
Let old men haue theyr due of experience, neuer to vpbraide them with the faultes of age. Looke Iob, 32, 6, 7. To them who excell vs in gifts this honour is due: 1 that we in honest and plaine meaning acknowledge such gifts, without hiding, lessening, deprauing.
Let old men have their endue of experience, never to upbraid them with the Faults of age. Look Job, 32, 6, 7. To them who excel us in Gifts this honour is due: 1 that we in honest and plain meaning acknowledge such Gifts, without hiding, lessening, depraving.
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(11) commandment (DIV2)
1006
Image 51
1463
2 We must thanke God for them. 3 We must imitate them as farre as our kinde of life will suffer.
2 We must thank God for them. 3 We must imitate them as Far as our kind of life will suffer.
crd pns12 vmb vvi np1 p-acp pno32. crd pns12 vmb vvi pno32 c-acp av-j c-acp po12 n1 pp-f n1 vmb vvi.
(11) commandment (DIV2)
1008
Image 51
1464
4 Wee must incourage all we can, those, in whom such gifts are.
4 we must encourage all we can, those, in whom such Gifts Are.
crd pns12 vmb vvi d pns12 vmb, d, p-acp ro-crq d n2 vbr.
(11) commandment (DIV2)
1010
Image 51
1465
To such as excell vs in blood, we must yeeld that which the lawe, and our country customes and curtesies affoord. Thus much for the thing.
To such as excel us in blood, we must yield that which the law, and our country customs and courtesies afford. Thus much for the thing.
p-acp d c-acp vvi pno12 p-acp n1, pns12 vmb vvi d r-crq dt n1, cc po12 n1 n2 cc n2 vvi. av av-d c-acp dt n1.
(11) commandment (DIV2)
1011
Image 51
1466
A question may be, whether a man may giue ouer, and not take the honour due vnto him? Aunswer.
A question may be, whither a man may give over, and not take the honour due unto him? Answer.
dt n1 vmb vbi, cs dt n1 vmb vvi a-acp, cc xx vvi dt n1 j-jn p-acp pno31? n1.
(11) commandment (DIV2)
1013
Image 52
1467
The honour is commaunded by GOD, and therefore none may release it but God. Quest. What if one be a childe one way, and a Father another way? Aun.
The honour is commanded by GOD, and Therefore none may release it but God. Quest. What if one be a child one Way, and a Father Another Way? Nias.
dt n1 vbz vvn p-acp np1, cc av pix vmb vvi pn31 p-acp np1. n1. q-crq cs pi vbb dt n1 crd n1, cc dt n1 j-jn n1? dt.
(11) commandment (DIV2)
1014
Image 52
1468
He must giue and take honour accordingly. Quest. Must this honour once giuen, continue the same to the same partie? Aunsw.
He must give and take honour accordingly. Quest. Must this honour once given, continue the same to the same party? Answer.
pns31 vmb vvi cc vvi n1 av-vvg. n1. vmb d n1 a-acp vvn, vvb dt d p-acp dt d n1? np1.
(11) commandment (DIV2)
1016
Image 52
1469
No longer then hee continueth in such a kind a Father. Thus far hath beene the dutie, the promise followeth:
No longer then he Continueth in such a kind a Father. Thus Far hath been the duty, the promise follows:
av-dx av-jc cs pns31 vvz p-acp d dt j dt n1. av av-j vhz vbn dt n1, dt n1 vvz:
(11) commandment (DIV2)
1018
Image 52
1470
the which is not read alike by all Interpreters. The word which is translated that thy dayes may be prolonged, may be taken passiuely, or actiuely.
the which is not read alike by all Interpreters. The word which is translated that thy days may be prolonged, may be taken passively, or actively.
dt r-crq vbz xx vvn av-j p-acp d n2. dt n1 r-crq vbz vvn cst po21 n2 vmb vbi vvn, vmb vbi vvn av-j, cc av-j.
(11) commandment (DIV2)
1019
Image 52
1471
Passiuely, as some other words, Iob, 4, 19. Luke 16, 19, in which sence some take it heere.
Passively, as Some other words, Job, 4, 19. Luke 16, 19, in which sense Some take it Here.
av-j, c-acp d j-jn n2, np1, crd, crd np1 crd, crd, p-acp r-crq n1 d vvb pn31 av.
(11) commandment (DIV2)
1020
Image 52
1472
Actiuely, that they may prolong, in such sence speaketh Paule, 1, Tim, 4, 16. Iam: 5, 20, Acts, 26, 18.
Actively, that they may prolong, in such sense speaks Paul, 1, Tim, 4, 16. Iam: 5, 20, Acts, 26, 18.
av-j, cst pns32 vmb vvi, p-acp d n1 vvz np1, crd, np1, crd, crd fw-la: crd, crd, n2, crd, crd
(11) commandment (DIV2)
1021
Image 52
1473
Thus it seemeth to be taken heere, as it is else-where, and as some learned men thinke:
Thus it seems to be taken Here, as it is elsewhere, and as Some learned men think:
av pn31 vvz pc-acp vbi vvn av, c-acp pn31 vbz av, cc c-acp d j n2 vvb:
(11) commandment (DIV2)
1022
Image 52
1474
wherefore let vs reade it, that they may prolong thy dayes, &c. Wherein we may consider the kinde of the gift, and the meanes of it.
Wherefore let us read it, that they may prolong thy days, etc. Wherein we may Consider the kind of the gift, and the means of it.
c-crq vvb pno12 vvi pn31, cst pns32 vmb vvi po21 n2, av c-crq pns12 vmb vvi dt n1 pp-f dt n1, cc dt n2 pp-f pn31.
(11) commandment (DIV2)
1022
Image 52
1475
The kinde of the gift is, prolonging of daies, vpon the land which the Lord thy God giueth thee. The meanes are, parents.
The kind of the gift is, prolonging of days, upon the land which the Lord thy God gives thee. The means Are, Parents.
dt n1 pp-f dt n1 vbz, vvg pp-f n2, p-acp dt n1 r-crq dt n1 po21 np1 vvz pno21. dt n2 vbr, n2.
(11) commandment (DIV2)
1024
Image 52
1476
In the kinde is the naming of the gift, and setting out of it. It is named, prolonging of dayes, set out by the Land which the Lord giueth.
In the kind is the naming of the gift, and setting out of it. It is nam, prolonging of days, Set out by the Land which the Lord gives.
p-acp dt n1 vbz dt n-vvg pp-f dt n1, cc vvg av pp-f pn31. pn31 vbz vvn, vvg pp-f n2, vvn av p-acp dt n1 r-crq dt n1 vvz.
(11) commandment (DIV2)
1026
Image 52
1477
The chiefe thing is dayes, set out by prolonging.
The chief thing is days, Set out by prolonging.
dt j-jn n1 vbz n2, vvn av p-acp vvg.
(11) commandment (DIV2)
1027
Image 52
1478
Dayes, by an vsuall manner of speech in scriptures, signifie time, because a day was the first sensible distinction of time.Days, by an usual manner of speech in Scriptures, signify time, Because a day was the First sensible distinction of time.
n2, p-acp dt j n1 pp-f n1 p-acp n2, vvb n1, c-acp dt n1 vbds dt ord j n1 pp-f n1.
(11) commandment (DIV2)
1028
Image 52
1479
Now, though nothing else be named, somewhat must be vnderstood, for onely to haue dayes may be no great fauour,
Now, though nothing Else be nam, somewhat must be understood, for only to have days may be no great favour,
av, cs pix av vbb vvn, av vmb vbi vvn, c-acp av-j pc-acp vhi n2 vmb vbi dx j n1,
(11) commandment (DIV2)
1029
Image 52
1480
as in all of them to be in death.
as in all of them to be in death.
c-acp p-acp d pp-f pno32 pc-acp vbi p-acp n1.
(11) commandment (DIV2)
1029
Image 52
1481
Hee meaneth therefore dayes of life naturall, ciuill, not onely so, for though a man had neuer so many daies,
He means Therefore days of life natural, civil, not only so, for though a man had never so many days,
pns31 vvz av n2 pp-f n1 j, j, xx av-j av, c-acp cs dt n1 vhd av-x av d n2,
(11) commandment (DIV2)
1030
Image 52
1482
yet liue in sicknesse, want, disgrace, his increased dayes should increase his woe. Hee meaneth therefore dayes of life florishing in good health, and outward fauours of God,
yet live in sickness, want, disgrace, his increased days should increase his woe. He means Therefore days of life flourishing in good health, and outward favours of God,
av vvb p-acp n1, n1, n1, po31 j-vvn n2 vmd vvi po31 n1. pns31 vvz av n2 pp-f n1 vvg p-acp j n1, cc j n2 pp-f np1,
(11) commandment (DIV2)
1030
Image 52
1483
as Esay, 65, 20, 21. for indeed life is not to liue, but to be in good health.
as Isaiah, 65, 20, 21. for indeed life is not to live, but to be in good health.
c-acp np1, crd, crd, crd p-acp av n1 vbz xx pc-acp vvi, cc-acp pc-acp vbi p-acp j n1.
(11) commandment (DIV2)
1031
Image 52
1484
Prolonging, is not a lengthening aboue the appointed time, but granting from the first a long time of life.
Prolonging, is not a lengthening above the appointed time, but granting from the First a long time of life.
vvg, vbz xx dt vvg p-acp dt j-vvn n1, cc-acp vvg p-acp dt ord dt j n1 pp-f n1.
(11) commandment (DIV2)
1032
Image 52
1485
So that now this prolonging of daies, is the florishing condition of any state, familie,
So that now this prolonging of days, is the flourishing condition of any state, family,
av cst av d vvg pp-f n2, vbz dt vvg n1 pp-f d n1, n1,
(11) commandment (DIV2)
1033
Image 52
1486
or person, wherein is quietnesse, and peace, 1, Tim, 2, 2, Wealth, Rom, 13, 4. Somewhat may appeare by the contrary, Esay, 3, 4, 5, 13, & Pro. 30, 17.
or person, wherein is quietness, and peace, 1, Tim, 2, 2, Wealth, Rom, 13, 4. Somewhat may appear by the contrary, Isaiah, 3, 4, 5, 13, & Pro 30, 17.
cc n1, q-crq vbz n1, cc n1, crd, np1, crd, crd, n1, np1, crd, crd av vmb vvi p-acp dt n-jn, np1, crd, crd, crd, crd, cc np1 crd, crd
(11) commandment (DIV2)
1033
Image 52
1487
1 It must be remembred, this promise is not made for the defect of the former dutie performed,
1 It must be remembered, this promise is not made for the defect of the former duty performed,
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but vpon Gods own meere mercie, to shew how acceptable the dutie is.
but upon God's own mere mercy, to show how acceptable the duty is.
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2 We are not to iudge alwaies of the fauour of GOD to saluation, by this benefit,
2 We Are not to judge always of the favour of GOD to salvation, by this benefit,
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for sometimes it is bestowed vpon the wicked:
for sometime it is bestowed upon the wicked:
c-acp av pn31 vbz vvn p-acp dt j:
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nor on the cōtrary to thinke that where it is not, that therefore there Gods displeasure to damnation is.
nor on the contrary to think that where it is not, that Therefore there God's displeasure to damnation is.
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But then may we iudge, that wee are in good estate with it, if in it we profit in all-sauing graces,
But then may we judge, that we Are in good estate with it, if in it we profit in all-sauing graces,
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(11) commandment (DIV2)
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if we vse long life to make vs approch the neerer to heauen, and likewise vse it to the good of the Church.
if we use long life to make us approach the nearer to heaven, and likewise use it to the good of the Church.
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(11) commandment (DIV2)
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3 This gift is not generall and perpetuall, but as GOD seeth it expedient for vs,
3 This gift is not general and perpetual, but as GOD sees it expedient for us,
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(11) commandment (DIV2)
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wherefore, if the question be asked, why God alwaies doth not giue to the godly long life heere, it may be aunswered, it is because that God doth see that it is not the best for them.
Wherefore, if the question be asked, why God always does not give to the godly long life Here, it may be answered, it is Because that God does see that it is not the best for them.
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Againe, this promise is more for a state in generall of a kingdome, country, or corporation, where this duetie is performed, that it shall florish,
Again, this promise is more for a state in general of a Kingdom, country, or corporation, where this duty is performed, that it shall flourish,
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(11) commandment (DIV2)
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then that euery speciall person shall haue long life.
then that every special person shall have long life.
av cst d j n1 vmb vhi j n1.
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Besides, if God while hee promiseth long life, giue euerlasting life, he breaketh not his promise.
Beside, if God while he promises long life, give everlasting life, he breaks not his promise.
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Hetherto the gift named, the setting out of it further followeth, vpon the Land which the Lord thy God giueth thee.
Hitherto the gift nam, the setting out of it further follows, upon the Land which the Lord thy God gives thee.
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Where mention is made of a Land, and the giuer thereof.
Where mention is made of a Land, and the giver thereof.
q-crq n1 vbz vvn pp-f dt n1, cc dt n1 av.
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This Land no doubt was the land of Canaan, which God promised to his people when they came out of Egipt vnder Moses conduct,
This Land no doubt was the land of Canaan, which God promised to his people when they Come out of Egypt under Moses conduct,
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(11) commandment (DIV2)
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and afterward gaue it vnto them by Ioshua, wherein they afterward continued, vntil they were carried captiue elswhere.
and afterwards gave it unto them by Ioshua, wherein they afterwards continued, until they were carried captive elsewhere.
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(11) commandment (DIV2)
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Yet so as that it is true of any land where God setteth his people, yea any Citty, Towne, or house.
Yet so as that it is true of any land where God sets his people, yea any city, Town, or house.
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(11) commandment (DIV2)
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Now this land aboue others is mentioned, because it was a sacrament of the heauenly Land. So as that:
Now this land above Others is mentioned, Because it was a sacrament of the heavenly Land. So as that:
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(11) commandment (DIV2)
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Godlinesse hath the promise of this, and that life which is to come. In outward benefits of this life, we should be lifted vp to thinke of others,
Godliness hath the promise of this, and that life which is to come. In outward benefits of this life, we should be lifted up to think of Others,
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(11) commandment (DIV2)
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and that life which is afterward.
and that life which is afterwards.
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The giuer of this land is the Lord thy God. These are the words of couenaunt.
The giver of this land is the Lord thy God. These Are the words of Covenant.
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(11) commandment (DIV2)
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So as Gods couenaunt to vs, is the ground of all his fauours to vs, in which if we be not, we cannot looke for any thing wherein we may haue comfort.
So as God's Covenant to us, is the ground of all his favours to us, in which if we be not, we cannot look for any thing wherein we may have Comfort.
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(11) commandment (DIV2)
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We haue nothing of our selues, it is Gods gift.
We have nothing of our selves, it is God's gift.
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(11) commandment (DIV2)
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Any thing that we haue, must we thanke him for when we haue it, and seeke it of him when we want it.
Any thing that we have, must we thank him for when we have it, and seek it of him when we want it.
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(11) commandment (DIV2)
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If God giue earth, much more giueth he heauen, and euerlasting life.
If God give earth, much more gives he heaven, and everlasting life.
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(11) commandment (DIV2)
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Thus farre the kinde of the gift, the meanes follow, they, that is thy father and mother, as saith the wise man. Ecclesiasticus, 3, 10.
Thus Far the kind of the gift, the means follow, they, that is thy father and mother, as Says the wise man. Ecclesiasticus, 3, 10.
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(11) commandment (DIV2)
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Now parents are said thus to doe, as Timotheus is said to saue himselfe and those that heard him, 1, Tim, 4, 16, while he is the meanes of theyr saluation.
Now Parents Are said thus to do, as Timothy is said to save himself and those that herd him, 1, Tim, 4, 16, while he is the means of their salvation.
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(11) commandment (DIV2)
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So parents are sayd to prolong their children, when they are meanes thereof, & indeauour themselues in such things as may procure the same.
So Parents Are said to prolong their children, when they Are means thereof, & endeavour themselves in such things as may procure the same.
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(11) commandment (DIV2)
1052
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This they doe in discharging their duties euery way, as before hath beene set downe.
This they do in discharging their duties every Way, as before hath been Set down.
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(11) commandment (DIV2)
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And heere the Parents blessing is to be thought of, which no doubt is much to be respected.
And Here the Parents blessing is to be Thought of, which no doubt is much to be respected.
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(11) commandment (DIV2)
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VVe must put difference betweene the blessings of the Patriarks, Abraham, Isaac, and Iaacob, and such others vppon their children,
We must put difference between the blessings of the Patriarchs, Abraham, Isaac, and Jacob, and such Others upon their children,
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(11) commandment (DIV2)
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and betweene the blessings of other cōmon men.
and between the blessings of other Common men.
cc p-acp dt n2 pp-f j-jn j n2.
(11) commandment (DIV2)
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The Patriarches, and such parties were propheticall, and certainly did foretell what should be, by diuine inspiration, other mens blessings are but in wish, and desires by prayer.
The Patriarchs, and such parties were prophetical, and Certainly did foretell what should be, by divine inspiration, other men's blessings Are but in wish, and Desires by prayer.
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(11) commandment (DIV2)
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And this blessing of parents, is an earnest desire of a parent, that thinges may befall the children according to the will of God.
And this blessing of Parents, is an earnest desire of a parent, that things may befall the children according to the will of God.
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(11) commandment (DIV2)
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Which in good may be looked for, when 1 Parents haue done their dutie towards their children.
Which in good may be looked for, when 1 Parents have done their duty towards their children.
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(11) commandment (DIV2)
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2 Children haue obeyed theyr parents.
2 Children have obeyed their Parents.
crd n2 vhb vvn po32 n2.
(11) commandment (DIV2)
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In euill may be feared, when parents haue done theyr duties, and children will not obey:
In evil may be feared, when Parents have done their duties, and children will not obey:
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(11) commandment (DIV2)
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but neuer if parents wish euill when theyr children doe well.
but never if Parents wish evil when their children do well.
cc-acp av cs n2 vvb j-jn c-crq po32 n2 vdb av.
(11) commandment (DIV2)
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Parents are therefore too blame, which inioyne euill things to their children vppon their blessing as they say,
Parents Are Therefore too blame, which enjoin evil things to their children upon their blessing as they say,
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(11) commandment (DIV2)
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for that curse causelesse, shall be fruitlesse. So are those that are giuen to cursing.
for that curse causeless, shall be fruitless. So Are those that Are given to cursing.
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(11) commandment (DIV2)
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Commaundement. 6. Hetherto duties of and to superiors: nowe followe the commaundements which require duties towardes others.Commandment. 6. Hitherto duties of and to superiors: now follow the Commandments which require duties towards Others.
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(12) commandment (DIV2)
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These duties, 1 are to be practised as well towards our selues, as others. These duties, and commaundements, according to the number of chiefest things among men, are foure.
These duties, 1 Are to be practised as well towards our selves, as Others. These duties, and Commandments, according to the number of chiefest things among men, Are foure.
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The first chiefe thing is life: The second chastitie: The third goods: The fourth, truth and good name.
The First chief thing is life: The second chastity: The third goods: The fourth, truth and good name.
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For euery of these are seuerall commaundements, and for the first, Thou shalt not kill. Which is to commaund preseruation of life, and to forbid the contrary.
For every of these Are several Commandments, and for the First, Thou shalt not kill. Which is to command preservation of life, and to forbid the contrary.
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Wherein we may consider the persons, and the thing. The persons, who, and whom.
Wherein we may Consider the Persons, and the thing. The Persons, who, and whom.
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Person, who is not to kill, thou, that is none, what colour and pretense soeuer thou haue.
Person, who is not to kill, thou, that is none, what colour and pretense soever thou have.
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(12) commandment (DIV2)
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The person who is not to be killed, thy neighbour. The person who must not kill, is to be vnderstood without a lawfull calling thereto,
The person who is not to be killed, thy neighbour. The person who must not kill, is to be understood without a lawful calling thereto,
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(12) commandment (DIV2)
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and such an one is, who is not a Iudge, a souldier, and an executioner. &c. Neuerthelesse, these must remember:
and such an one is, who is not a Judge, a soldier, and an executioner. etc. Nevertheless, these must Remember:
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(12) commandment (DIV2)
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that they doe it according as their callings require, and that for good, and the common good.
that they do it according as their callings require, and that for good, and the Common good.
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(12) commandment (DIV2)
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We may see that the Anabaptists erre, who thinke it not lawfull to be a Prince, or warriour.
We may see that the Anabaptists err, who think it not lawful to be a Prince, or warrior.
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(12) commandment (DIV2)
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And this which is forbidden to all, must so be vnderstood, as that, 1 though we be prouoked, we must not thus commit a fault: 2 though time and place should seeme to serue: 3 though we might escape punishment for the same.
And this which is forbidden to all, must so be understood, as that, 1 though we be provoked, we must not thus commit a fault: 2 though time and place should seem to serve: 3 though we might escape punishment for the same.
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(12) commandment (DIV2)
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The person who is not to be killed, is as before, neither our selfe, nor our neighbour.
The person who is not to be killed, is as before, neither our self, nor our neighbour.
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(12) commandment (DIV2)
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The thing is, not to kill. Kill, is to take away life, and yet not simply to take away life is forbidden,
The thing is, not to kill. Kill, is to take away life, and yet not simply to take away life is forbidden,
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(12) commandment (DIV2)
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but the life of a reasonable creature: otherwise, a man may kill his beast for necessarie vse.
but the life of a reasonable creature: otherwise, a man may kill his beast for necessary use.
cc-acp dt n1 pp-f dt j n1: av, dt n1 vmb vvi po31 n1 p-acp j n1.
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The Manichees therefore do erre, who thinke it not law• full to kill any thing, no not to cut hearbes.
The manichees Therefore do err, who think it not law• full to kill any thing, no not to Cut herbs.
dt n2 av vdb vvi, r-crq vvb pn31 xx n1 j pc-acp vvi d n1, uh-dx xx p-acp vvi n2.
(12) commandment (DIV2)
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Life is whereby any thing liueth. Life is spirituall, ciuill, naturall.
Life is whereby any thing lives. Life is spiritual, civil, natural.
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(12) commandment (DIV2)
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Spirituall life, when by the especiall worke of the holie Ghost, a reasonable creature liueth to the pleasing of God.
Spiritual life, when by the especial work of the holy Ghost, a reasonable creature lives to the pleasing of God.
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(12) commandment (DIV2)
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Paule saith, a widdow while she liueth in pleasure, is dead while she liueth: Dead, that is, in spirit.
Paul Says, a widow while she lives in pleasure, is dead while she lives: Dead, that is, in Spirit.
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(12) commandment (DIV2)
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The soule, saith S. Augustine, without God, (specially working) is dead, that is, spiritually;The soul, Says S. Augustine, without God, (specially working) is dead, that is, spiritually;
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(12) commandment (DIV2)
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and the soule of thy soule is faith.
and the soul of thy soul is faith.
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(12) commandment (DIV2)
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This kinde of life, one taketh away, 1 by denying the meanes, as parents of what sort so euer, with-holding the word of God from theyrs. 2 By giuing of scandall. Scandall is occasion of sinne:
This kind of life, one Takes away, 1 by denying the means, as Parents of what sort so ever, withholding the word of God from theirs. 2 By giving of scandal. Scandal is occasion of sin:
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in which respect, Paule biddeth to take heede that our weake brother perish not, 1, Cor, 8, 11, and Christ threatneth woe to him by whom offences come.
in which respect, Paul bids to take heed that our weak brother perish not, 1, Cor, 8, 11, and christ threatens woe to him by whom offences come.
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Luke 17, 1, 2. Looke Rom, 14. This life we must procure all wee can.
Luke 17, 1, 2. Look Rom, 14. This life we must procure all we can.
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Iohn, 1, 5, 16. So were the Apostles commaunded, Acts, 5, 20. For this cause would not the Apostles depart from Christ. Ioh, 6, 68. Ciuill life is that estate which one hath in ciuill societie, as of honour, office, reputation: and this must be maintained.
John, 1, 5, 16. So were the Apostles commanded, Acts, 5, 20. For this cause would not the Apostles depart from christ. John, 6, 68. Civil life is that estate which one hath in civil society, as of honour, office, reputation: and this must be maintained.
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(12) commandment (DIV2)
1083
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Naturall life is that, which is in the ioyning of soule and body together. Naturall life hath three degrees.
Natural life is that, which is in the joining of soul and body together. Natural life hath three Degrees.
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(12) commandment (DIV2)
1085
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1552
The first is, cheerefulnesse of the hart:
The First is, cheerfulness of the heart:
dt ord vbz, n1 pp-f dt n1:
(12) commandment (DIV2)
1086
Image 54
1553
In this respect God blameth the false prophets, who made the hart of the righteous sad.
In this respect God blameth the false Prophets, who made the heart of the righteous sad.
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(12) commandment (DIV2)
1086
Image 54
1554
Ezech, 13, 22, for indeede a sorrowfull minde dryeth the bones.
Ezekiel, 13, 22, for indeed a sorrowful mind drieth the bones.
n1, crd, crd, c-acp av dt j n1 vvz dt n2.
(12) commandment (DIV2)
1086
Image 54
1555
Pro. 17, 22. Thus did Naball first begin to die. 1, Sam, 25, 37, & thus was Rebekah wearie of her life.
Pro 17, 22. Thus did Nabal First begin to die. 1, Sam, 25, 37, & thus was Rebekah weary of her life.
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(12) commandment (DIV2)
1086
Image 54
1556
Gene, 27, 46, for her griefe of hart at Esaus taking of wiues.
Gene, 27, 46, for her grief of heart At Esaus taking of wives.
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(12) commandment (DIV2)
1086
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1557
The second is soundnes of bodie, when euery member is maintained, none hurt, none taken away,
The second is soundness of body, when every member is maintained, none hurt, none taken away,
dt ord vbz n1 pp-f n1, c-crq d n1 vbz vvn, pix vvn, pix vvn av,
(12) commandment (DIV2)
1087
Image 54
1558
so as if any be impaired, it is against life, for life is of all parts.
so as if any be impaired, it is against life, for life is of all parts.
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(12) commandment (DIV2)
1087
Image 54
1559
Those therfore who cut off a member, offend against the commaundement. The third and last is health, when euery member and power dooth his worke.
Those Therefore who Cut off a member, offend against the Commandment. The third and last is health, when every member and power doth his work.
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(12) commandment (DIV2)
1087
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1560
Hence is it said, that life is to be in good health, and not onely to liue:
Hence is it said, that life is to be in good health, and not only to live:
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(12) commandment (DIV2)
1088
Image 54
1561
therefore dooth Ionathan note his fathers fault, who made the people weake and faint. 1, Sam, 14, 30. Therefore is it, Iohn, 4, 50. thy sonne liueth, for is in good health:
Therefore doth Ionathan note his Father's fault, who made the people weak and faint. 1, Sam, 14, 30. Therefore is it, John, 4, 50. thy son lives, for is in good health:
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(12) commandment (DIV2)
1088
Image 54
1562
so saith Paule, now are we aliue, that is, are whole and well, if ye continue stedfast. &c.
so Says Paul, now Are we alive, that is, Are Whole and well, if you continue steadfast. etc.
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(12) commandment (DIV2)
1088
Image 54
1563
Wherefore, all such who procure surfet or drunkennes, breake this commaundement.
Wherefore, all such who procure surfeit or Drunkenness, break this Commandment.
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(12) commandment (DIV2)
1089
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1564
But what neede we goe far for opening of this commandement? our Sauiour Christ hath doone that most excellently, Math, 5, 22, &c. and that by shewing the true meaning,
But what need we go Far for opening of this Commandment? our Saviour christ hath done that most excellently, Math, 5, 22, etc. and that by showing the true meaning,
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(12) commandment (DIV2)
1090
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for the breach thereof in three degrees. In euery of these three degrees, hee setteth downe the fault, and the grieuousnes thereof.
for the breach thereof in three Degrees. In every of these three Degrees, he sets down the fault, and the grievousness thereof.
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(12) commandment (DIV2)
1090
Image 54
1566
The first degree is, Who soeuer is angry with his brother vnaduisedly, shall be culpable of iudgement.
The First degree is, Who soever is angry with his brother unadvisedly, shall be culpable of judgement.
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(12) commandment (DIV2)
1092
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The fault is, to be angry with his brother vnaduisedly: this is murther in hart. Brother is as before.
The fault is, to be angry with his brother unadvisedly: this is murder in heart. Brother is as before.
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(12) commandment (DIV2)
1093
Image 55
1568
To be angry, is to be displeased, with desire of reuenge.To be angry, is to be displeased, with desire of revenge.
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(12) commandment (DIV2)
1095
Image 55
1569
In vaine, is when it is without iust cause or occasion, as Caine was angry with Abel, Ahab with Naboth, Saul with Dauid.In vain, is when it is without just cause or occasion, as Cain was angry with Abel, Ahab with Naboth, Saul with David.
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(12) commandment (DIV2)
1096
Image 55
1570
2 When it is too long. Ephe, 4, 26. for the sunne shoulde not goe downe vppon our wrath.
2 When it is too long. Ephes, 4, 26. for the sun should not go down upon our wrath.
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(12) commandment (DIV2)
1097
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3 When it doth vnseemely appeare, in countenaunce, in gesture, in deede, or word. So as that Christes meaning is, that we should be moderate in our anger.
3 When it does unseemly appear, in countenance, in gesture, in deed, or word. So as that Christ's meaning is, that we should be moderate in our anger.
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(12) commandment (DIV2)
1098
Image 55
1572
So saith Iames, 1 We must be slowe to anger, and Paule, Be angry, but sinne not.
So Says James, 1 We must be slow to anger, and Paul, Be angry, but sin not.
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(12) commandment (DIV2)
1099
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In this behalfe, is Moses much commended. Numbers, 12, 3.
In this behalf, is Moses much commended. Numbers, 12, 3.
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(12) commandment (DIV2)
1100
Image 55
1574
And heere we are to take heede, that neither anger doe vainly arise, and that though it doe iustly arise, it doe not rage,
And Here we Are to take heed, that neither anger do vainly arise, and that though it do justly arise, it do not rage,
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(12) commandment (DIV2)
1101
Image 55
1575
and both these from others to vs, or from our selues towards others.
and both these from Others to us, or from our selves towards Others.
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(12) commandment (DIV2)
1101
Image 55
1576
And first, that it doe not arise in vs by others vainlie, it shall be good for vs,
And First, that it do not arise in us by Others vainly, it shall be good for us,
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(12) commandment (DIV2)
1102
Image 55
1577
1 Alwaies before hand to consider our corrupt nature, how easily it is prouoked to inkindle by anger,
1 Always before hand to Consider our corrupt nature, how Easily it is provoked to inkindle by anger,
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(12) commandment (DIV2)
1103
Image 55
1578
as gunpowder, and flaxe by fire:
as gunpowder, and flax by fire:
c-acp n1, cc n1 p-acp n1:
(12) commandment (DIV2)
1103
Image 55
1579
and therefore as they who haue such commodities, knowing their qualitie, by warinesse preserue them long from burning,
and Therefore as they who have such commodities, knowing their quality, by wariness preserve them long from burning,
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(12) commandment (DIV2)
1103
Image 55
1580
so may wee our natures, that they be not consumed by anger, if we wil watch ouer them.
so may we our nature's, that they be not consumed by anger, if we will watch over them.
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(12) commandment (DIV2)
1103
Image 55
1581
Besides, in this behalfe, some mens complexions, giue them occasion moore to looke vnto themselues.
Beside, in this behalf, Some men's complexions, give them occasion more to look unto themselves.
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(12) commandment (DIV2)
1103
Image 55
1582
2 Neuer to thinke our selues worthy of great matters, but to acknowledge in hart our wretchednesse,
2 Never to think our selves worthy of great matters, but to acknowledge in heart our wretchedness,
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(12) commandment (DIV2)
1104
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so shall wee the better when things fall crosse, without anger beare them.
so shall we the better when things fallen cross, without anger bear them.
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(12) commandment (DIV2)
1104
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3 To acknowledge that nothing befalleth vs without Gods will, whereto we must learne in all meeknes to yeeld.
3 To acknowledge that nothing befalls us without God's will, whereto we must Learn in all meekness to yield.
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(12) commandment (DIV2)
1105
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4 Not to be suspicious, one small suspition that wee are neglected, will raise great anger.
4 Not to be suspicious, one small suspicion that we Are neglected, will raise great anger.
crd xx pc-acp vbi j, crd j n1 cst pns12 vbr vvn, vmb vvi j n1.
(12) commandment (DIV2)
1106
Image 55
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5 Be practising with our selues often, to resist our owne desires, so shall we more easily beare it from others. 6 Auoide occasions.
5 Be practising with our selves often, to resist our own Desires, so shall we more Easily bear it from Others. 6 Avoid occasions.
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(12) commandment (DIV2)
1107
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7 To mark the behauiour of angry men, that seeing how vnseemely it is, we may bethinke to take heede of it in our selues.
7 To mark the behaviour of angry men, that seeing how unseemly it is, we may bethink to take heed of it in our selves.
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(12) commandment (DIV2)
1109
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And that we cause not anger to arise in others, we must be carefull.
And that we cause not anger to arise in Others, we must be careful.
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(12) commandment (DIV2)
1110
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Alwaies prouided, that if they be angry at vs for good duties necessarily to be done, we are not to be discouraged:
Always provided, that if they be angry At us for good duties necessarily to be done, we Are not to be discouraged:
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(12) commandment (DIV2)
1111
Image 55
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else should Christ, & other of his seruaunts, haue forborne their duties for other folkes angers.
Else should christ, & other of his Servants, have forborn their duties for other folks anger's.
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(12) commandment (DIV2)
1111
Image 55
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But to be free from giuing iust occasion. 1 Neuer meddle with any without vertue of thy calling.
But to be free from giving just occasion. 1 Never meddle with any without virtue of thy calling.
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(12) commandment (DIV2)
1112
Image 55
1592
Anger most commonly ariseth, when men are out of their callings, idle, vnprofitable, busie-bodies in others mens matters.
Anger most commonly arises, when men Are out of their callings, idle, unprofitable, busybodies in Others men's matters.
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(12) commandment (DIV2)
1113
Image 55
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2 Deserue well of all, they shall be more then beastly that then will be angry. 3 Marke mens dispositions:
2 Deserve well of all, they shall be more then beastly that then will be angry. 3 Mark men's dispositions:
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(12) commandment (DIV2)
1114
Image 55
1594
such as are giuen to anger, take heede of prouoking. 4 Alwaies giue as good speech as possibly may be.
such as Are given to anger, take heed of provoking. 4 Always give as good speech as possibly may be.
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(12) commandment (DIV2)
1115
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5 Be not hastie to tell reports, & when you report, make the best of it,
5 Be not hasty to tell reports, & when you report, make the best of it,
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(12) commandment (DIV2)
1117
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so far as you may with good conscience. 6 Though you be much prouoked, sometimes hold your peace. Ierem, 28, 11. 7 You must sometime forbeare your right.
so Far as you may with good conscience. 6 Though you be much provoked, sometime hold your peace. Jeremiah, 28, 11. 7 You must sometime forbear your right.
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(12) commandment (DIV2)
1117
Image 55
1597
If anger arise in our selues, 1 let it not continue too long, it continueth too long,
If anger arise in our selves, 1 let it not continue too long, it Continueth too long,
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(12) commandment (DIV2)
1120
Image 55
1598
when it hindereth or lesseneth any dutie of godlinesse, or loue. 2 Doe nothing while that stirreth in you.
when it hindereth or lessens any duty of godliness, or love. 2 Do nothing while that stirs in you.
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(12) commandment (DIV2)
1120
Image 55
1599
Athenedorus wished Augustus when he was angry to repeate the letters of the Alphabet, before hee did any thing:Athenodorus wished Augustus when he was angry to repeat the letters of the Alphabet, before he did any thing:
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(12) commandment (DIV2)
1121
Image 55
1600
thinking that in the meane while, anger would alay.
thinking that in the mean while, anger would allay.
vvg cst p-acp dt j n1, n1 vmd vvi.
(12) commandment (DIV2)
1121
Image 55
1601
The same practise had Theodosius. Artichas said he would haue corrected his seruaunt, but that himselfe was angry.
The same practice had Theodosius. Artichas said he would have corrected his servant, but that himself was angry.
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(12) commandment (DIV2)
1121
Image 55
1602
Fredericke the Duke of Saxony, when he was angry, would shut himselfe vp in his closet,Frederick the Duke of Saxony, when he was angry, would shut himself up in his closet,
np1 dt n1 pp-f np1, c-crq pns31 vbds j, vmd vvi px31 a-acp p-acp po31 n1,
(12) commandment (DIV2)
1121
Image 56
1603
and let none come at him, till hee had maistered his anger.
and let none come At him, till he had mastered his anger.
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(12) commandment (DIV2)
1121
Image 56
1604
If it arise in others by our meanes, we must follow Christes counsell, Math. 5, 23, 24, 25. God himselfe was carefull presently to pacifie Ionas, 4. The same must we do, yea though we giue no iust cause.
If it arise in Others by our means, we must follow Christ's counsel, Math. 5, 23, 24, 25. God himself was careful presently to pacify Ionas, 4. The same must we do, yea though we give no just cause.
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(12) commandment (DIV2)
1122
Image 56
1605
Though the greeued party be inferiour to vs, though we be counted fooles for our labour.
Though the grieved party be inferior to us, though we be counted Fools for our labour.
cs dt j-vvn n1 vbi j-jn p-acp pno12, cs pns12 vbb vvn n2 p-acp po12 n1.
(12) commandment (DIV2)
1124
Image 56
1606
Yea, so farre ought we our selues to be from anger, that though all thinges were taken from vs, wee should not for our owne sakes be angry.
Yea, so Far ought we our selves to be from anger, that though all things were taken from us, we should not for our own sakes be angry.
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(12) commandment (DIV2)
1125
Image 56
1607
A tryall whereof Luther saith, is, if wee can wish to be wronged and iniured.
A trial whereof Luther Says, is, if we can wish to be wronged and injured.
dt n1 c-crq np1 vvz, vbz, cs pns12 vmb vvi pc-acp vbi vvn cc vvn.
(12) commandment (DIV2)
1126
Image 56
1608
Nay one saith, then shall wee be free from anger, when whatsoeuer euill befall vs, we can thinke that we are not worthy of so good an estate.
Nay one Says, then shall we be free from anger, when whatsoever evil befall us, we can think that we Are not worthy of so good an estate.
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(12) commandment (DIV2)
1126
Image 56
1609
Now indeede well doth our Sauiour forbid anger, for of it commeth hatred, enuie, back-biting,
Now indeed well does our Saviour forbid anger, for of it comes hatred, envy, backbiting,
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(12) commandment (DIV2)
1127
Image 56
1610
and such like, so as that vnlesse the doore of anger be shut, the other as in an open flood-gate come rushing in.
and such like, so as that unless the door of anger be shut, the other as in an open floodgate come rushing in.
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(12) commandment (DIV2)
1127
Image 56
1611
This anger is so forbidden, as that the contrary thereto is commaunded.
This anger is so forbidden, as that the contrary thereto is commanded.
d n1 vbz av vvn, c-acp cst dt n-jn av vbz vvn.
(12) commandment (DIV2)
1128
Image 56
1612
Contrary to anger is that which we call liking, whereby without passion or stirring wee rest well contented,
Contrary to anger is that which we call liking, whereby without passion or stirring we rest well contented,
j-jn p-acp n1 vbz d r-crq pns12 vvb vvg, c-crq p-acp n1 cc vvg pns12 vvb av vvn,
(12) commandment (DIV2)
1129
Image 56
1613
and apayed with our brother or sister.
and apayed with our brother or sister.
cc vvn p-acp po12 n1 cc n1.
(12) commandment (DIV2)
1129
Image 56
1614
This is the fault, the greeuousnes followeth in the desert of it, which is to be culpable of iudgement, that is a great fault deseruing punishment, which our Sauiour setteth out by the manner of proceeding in the ciuill Courts among the Iewes. They had diuers:
This is the fault, the greeuousnes follows in the desert of it, which is to be culpable of judgement, that is a great fault deserving punishment, which our Saviour sets out by the manner of proceeding in the civil Courts among the Iewes. They had diverse:
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(12) commandment (DIV2)
1130
Image 56
1615
the smallest was wherein the Triumuirie or three in commission sate, who ended smaller matters, and set punishments accordingly.
the Smallest was wherein the Triumuirie or three in commission sat, who ended smaller matters, and Set punishments accordingly.
dt js vbds c-crq dt n1 cc crd p-acp n1 vvd, r-crq vvd jc n2, cc vvd n2 av-vvg.
(12) commandment (DIV2)
1131
Image 56
1616
Nowe as those Iudges did punish malefactors, though with gentle punishments: so this fault of being angry vnaduisedly, though it seeme small, shall not be vnpunished, as in those Courts.
Now as those Judges did Punish malefactors, though with gentle punishments: so this fault of being angry unadvisedly, though it seem small, shall not be unpunished, as in those Courts.
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(12) commandment (DIV2)
1132
Image 56
1617
This place therefore, and the like following of this kind, make nothing to proue veniall sinnes:
This place Therefore, and the like following of this kind, make nothing to prove venial Sins:
d n1 av, cc dt av-j vvg pp-f d n1, vvb pix pc-acp vvi j n2:
(12) commandment (DIV2)
1133
Image 56
1618
all shal be punished according to their desert. Now the wages of sin is death.
all shall be punished according to their desert. Now the wages of since is death.
d vmb vbi vvn vvg p-acp po32 n1. av dt n2 pp-f n1 vbz n1.
(12) commandment (DIV2)
1133
Image 56
1619
And that vnaduised anger is punished, it may appeare in Moses, who though he were otherwise meeke, grew when he smit the rocke twice so impatient and froward,
And that unadvised anger is punished, it may appear in Moses, who though he were otherwise meek, grew when he smit the rock twice so impatient and froward,
cc d j n1 vbz vvn, pn31 vmb vvi p-acp np1, r-crq cs pns31 vbdr av j, vvd c-crq pns31 vvd dt n1 av av j cc j,
(12) commandment (DIV2)
1134
Image 56
1620
as some think it to haue beene a chiefe cause why God was displeased with him, that he would not let him enter into the land of Chanaan.
as Some think it to have been a chief cause why God was displeased with him, that he would not let him enter into the land of Canaan.
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(12) commandment (DIV2)
1134
Image 56
1621
The second degree followeth, Whosoeuer saith to his brother, Raca, shall be woorthy to be punished by the Counsell.
The second degree follows, Whosoever Says to his brother, Raca, shall be worthy to be punished by the Counsel.
dt ord n1 vvz, r-crq vvz p-acp po31 n1, np1, vmb vbi j pc-acp vbi vvn p-acp dt n1.
(12) commandment (DIV2)
1135
Image 56
1622
Where is the fault likewise, and greeuousnes thereof. The fault is, saying Raca to a brother. Brother, as before neighbours.
Where is the fault likewise, and greeuousnes thereof. The fault is, saying Raca to a brother. Brother, as before neighbours.
q-crq vbz dt n1 av, cc n1 av. dt n1 vbz, vvg np1 p-acp dt n1. n1, a-acp p-acp n2.
(12) commandment (DIV2)
1135
Image 56
1623
Raca, all doe not interpret a-like.Raca, all do not interpret alike.
np1, d vdb xx vvi av-j.
(12) commandment (DIV2)
1138
Image 56
1624
It seemeth to be a broken speech, of an angry mind, breaking out, and bewraying it selfe somewhat,
It seems to be a broken speech, of an angry mind, breaking out, and bewraying it self somewhat,
pn31 vvz pc-acp vbi dt j-vvn n1, pp-f dt j n1, vvg av, cc vvg pn31 n1 av,
(12) commandment (DIV2)
1139
Image 56
1625
though not fullie in token of mislike, whereof there are diuers in euery language, as tush, fie, pish, &c. in ours.
though not Fully in token of mislike, whereof there Are diverse in every language, as tush, fie, pish, etc. in ours.
cs xx av-j p-acp n1 pp-f n1, c-crq pc-acp vbr j p-acp d n1, c-acp uh, uh, uh, av p-acp png12.
(12) commandment (DIV2)
1139
Image 56
1626
Some think it to be a disgraciue speech, much like when we speake thou to one in scorne and contempt.
some think it to be a disgracive speech, much like when we speak thou to one in scorn and contempt.
d vvb pn31 pc-acp vbi dt j n1, av-d av-j c-crq pns12 vvb pns21 p-acp crd p-acp n1 cc n1.
(12) commandment (DIV2)
1140
Image 56
1627
Some thinke that it commeth of the word Rach in Hebrew, which signifieth to spet,
some think that it comes of the word Rach in Hebrew, which signifies to spet,
d vvb cst pn31 vvz pp-f dt n1 np1 p-acp njp, r-crq vvz p-acp n1,
(12) commandment (DIV2)
1141
Image 56
1628
as if Raca saying, did signifie that the party to whom it were saide, deserued to bee spet vpon,
as if Raca saying, did signify that the party to whom it were said, deserved to be spet upon,
c-acp cs np1 vvg, vdd vvi d dt n1 p-acp ro-crq pn31 vbdr j-vvn, vvd pc-acp vbi n1 p-acp,
(12) commandment (DIV2)
1141
Image 56
1629
or as that in contempt of him, we would not forbeare spetting in his presence.
or as that in contempt of him, we would not forbear spitting in his presence.
cc c-acp cst p-acp n1 pp-f pno31, pns12 vmd xx vvi vvg p-acp po31 n1.
(12) commandment (DIV2)
1141
Image 56
1630
Sure it is a note of mislike, and may come of the word Ric, which signifieth empty or light head,
Sure it is a note of mislike, and may come of the word Rich, which signifies empty or Light head,
av-j pn31 vbz dt n1 pp-f n1, cc vmb vvi pp-f dt n1 n1, r-crq vvz j cc j n1,
(12) commandment (DIV2)
1142
Image 56
1631
before whom we care not in contempt to vse some vnseemely gesture in witnes of mislike. Num. 12.14.
before whom we care not in contempt to use Some unseemly gesture in witness of mislike. Num. 12.14.
p-acp ro-crq pns12 vvb xx p-acp n1 pc-acp vvi d j n1 p-acp n1 pp-f n1. np1 crd.
(12) commandment (DIV2)
1142
Image 56
1632
If her father had spet in her face, that is vsed some disgrace vnto her, as this spetting was wont to be one, Looke Deut. 25, 9. Raca then is the bewraying of an angry and festering mind, by some vnseemely and vnperfect speech or behauiour: And may beIf her father had spet in her face, that is used Some disgrace unto her, as this spitting was wont to be one, Look Deuteronomy 25, 9. Raca then is the bewraying of an angry and festering mind, by Some unseemly and unperfect speech or behaviour: And may be
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(12) commandment (DIV2)
1142
Image 56
1633
1 In countenance, 2 mouth, as in mowes, &c. 3 in words, as tush, fie, &c. 4 in making a loud and vnseemely noyse.
1 In countenance, 2 Mouth, as in mows, etc. 3 in words, as tush, fie, etc. 4 in making a loud and unseemly noise.
vvn p-acp n1, crd n1, c-acp p-acp n2, av crd p-acp n2, c-acp uh, uh, av crd p-acp vvg dt j cc j-u n1.
(12) commandment (DIV2)
1144
Image 56
1634
Eph. 4, 31. 4 in scoffing. Gal. 4.29. 5 In bitternes. Eph. 4, 31. Now heere as before, liking was commaunded, so open loue contrary to raca is enioyned,
Ephesians 4, 31. 4 in scoffing. Gal. 4.29. 5 In bitterness. Ephesians 4, 31. Now Here as before, liking was commanded, so open love contrary to raca is enjoined,
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(12) commandment (DIV2)
1144
Image 56
1635
so as that wee should declare it by all the meanes wee can: as gesture, voyce, and sound, and such like.
so as that we should declare it by all the means we can: as gesture, voice, and found, and such like.
av c-acp cst pns12 vmd vvi pn31 p-acp d dt n2 pns12 vmb: c-acp n1, n1, cc n1, cc d av-j.
(12) commandment (DIV2)
1146
Image 57
1636
This is the fault, the punishment and greeuousnes followeth, shall be worthy to be punished by the Counsell.
This is the fault, the punishment and greeuousnes follows, shall be worthy to be punished by the Counsel.
d vbz dt n1, dt n1 cc n1 vvz, vmb vbi j pc-acp vbi vvn p-acp dt n1.
(12) commandment (DIV2)
1147
Image 57
1637
Heere as before, our Sauiour taketh a comparison from the Iewish courts:
Here as before, our Saviour Takes a comparison from the Jewish Courts:
av p-acp a-acp, po12 n1 vvz dt n1 p-acp dt jp n2:
(12) commandment (DIV2)
1147
Image 57
1638
for as before hee expressed the punishment due to the former faults, comparing it with the punishment in a lower court, so doth hee heere.
for as before he expressed the punishment due to the former Faults, comparing it with the punishment in a lower court, so does he Here.
c-acp c-acp c-acp pns31 vvd dt n1 j-jn p-acp dt j n2, vvg pn31 p-acp dt n1 p-acp dt jc n1, av vdz pns31 av.
(12) commandment (DIV2)
1147
Image 57
1639
Aboue the former Court was one wherein 23 Iudges were in commission. These dealt in greater matters, and inflicted greater punishments.
Above the former Court was one wherein 23 Judges were in commission. These dealt in greater matters, and inflicted greater punishments.
p-acp dt j n1 vbds pi c-crq crd n2 vbdr p-acp n1. np1 vvd p-acp jc n2, cc vvn jc n2.
(12) commandment (DIV2)
1147
Image 57
1640
So shall they who offend in this kinde of saying Raca, haue greater punishment then the former.
So shall they who offend in this kind of saying Raca, have greater punishment then the former.
av vmb pns32 r-crq vvb p-acp d n1 pp-f vvg np1, vhb jc n1 cs dt j.
(12) commandment (DIV2)
1147
Image 57
1641
The third and last degree foloweth, Whosoeuer saith foole, shall be worthy to be punished with hell fire.
The third and last degree Followeth, Whosoever Says fool, shall be worthy to be punished with hell fire.
dt ord cc ord n1 vvz, r-crq vvz n1, vmb vbi j pc-acp vbi vvn p-acp n1 n1.
(12) commandment (DIV2)
1148
Image 57
1642
The fault is to call foole.
The fault is to call fool.
dt n1 vbz pc-acp vvi n1.
(12) commandment (DIV2)
1149
Image 57
1643
This terme is put for all vnseemlie manifest behauiour, bewraying a ranckling and festered minde with anger and hatred:
This term is put for all unseemly manifest behaviour, bewraying a rankling and festered mind with anger and hatred:
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(12) commandment (DIV2)
1149
Image 57
1644
so as that this worde is not onely meant, but any of the like, or worse meaning,
so as that this word is not only meant, but any of the like, or Worse meaning,
av c-acp cst d n1 vbz xx av-j vvn, cc-acp d pp-f dt j, cc jc n1,
(12) commandment (DIV2)
1149
Image 57
1645
as asse, blocke, dolt, knaue, and drab, whore, &c, whereby we disgrace the partie made to the image of God.
as Ass, block, dolt, knave, and drab, whore, etc., whereby we disgrace the party made to the image of God.
c-acp n1, n1, n1, n1, cc n1, n1, av, c-crq pns12 vvb dt n1 vvd p-acp dt n1 pp-f np1.
(12) commandment (DIV2)
1149
Image 57
1646
And seeing that vile wordes are forbidden, it necessarily followeth, that blowes and such like must be forborne.
And seeing that vile words Are forbidden, it necessarily follows, that blows and such like must be forborn.
cc vvg cst j n2 vbr vvn, pn31 av-j vvz, cst n2 cc d j vmb vbi vvn.
(12) commandment (DIV2)
1150
Image 57
1647
But it may be demaunded, may not Gouernours vse such speeches some time? Aunswere. The sildomer the better:
But it may be demanded, may not Governors use such Speeches Some time? Answer. The sildomer the better:
p-acp pn31 vmb vbi vvn, vmb xx n2 vvi d n2 d n1? n1. dt n1 dt av-jc:
(12) commandment (DIV2)
1151
Image 57
1648
and though that Christ himselfe did so, yet is it hard for vs to doe as hee did.
and though that christ himself did so, yet is it hard for us to do as he did.
cc cs cst np1 px31 vdd av, av vbz pn31 j p-acp pno12 pc-acp vdi c-acp pns31 vdd.
(12) commandment (DIV2)
1152
Image 57
1649
He had the Spirit without measure, and could not sin.
He had the Spirit without measure, and could not sin.
pns31 vhd dt n1 p-acp n1, cc vmd xx vvi.
(12) commandment (DIV2)
1152
Image 57
1650
Indeed, sometimes Gouernours may sharply rebuke, 1 faults rather then men, and 2 men, onely in hatred of faults, with 3 loue, which desireth the reformation of the offender.
Indeed, sometime Governors may sharply rebuke, 1 Faults rather then men, and 2 men, only in hatred of Faults, with 3 love, which Desires the Reformation of the offender.
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(12) commandment (DIV2)
1152
Image 57
1651
If they be angry vnaduisedly, or discourage their inferiors, they sinne. Heere then all manifest signes in speech and deede, bewraying anger and hatred, are condemned.
If they be angry unadvisedly, or discourage their inferiors, they sin. Here then all manifest Signs in speech and deed, bewraying anger and hatred, Are condemned.
cs pns32 vbb j av-j, cc vvi po32 n2-jn, pns32 vvb. av av d j n2 p-acp n1 cc n1, vvg n1 cc n1, vbr vvn.
(12) commandment (DIV2)
1153
Image 57
1652
Which beeing many, I forbeare to reckon them vp.
Which being many, I forbear to reckon them up.
r-crq vbg av-d, pns11 vvb pc-acp vvi pno32 a-acp.
(12) commandment (DIV2)
1154
Image 57
1653
Now as all these practises are forbidden, the contrary i• required, in all that we can, most manifestly to witnesse our loue.
Now as all these practises Are forbidden, the contrary i• required, in all that we can, most manifestly to witness our love.
av p-acp d d n2 vbr vvn, dt j-jn n1 vvd, p-acp d cst pns12 vmb, ds av-j pc-acp vvi po12 n1.
(12) commandment (DIV2)
1155
Image 57
1654
The punishment of this fault remayneth, shall be worthy to be punished with hell fire.
The punishment of this fault remaineth, shall be worthy to be punished with hell fire.
dt n1 pp-f d n1 vvz, vmb vbi j pc-acp vbi vvn p-acp n1 n1.
(12) commandment (DIV2)
1156
Image 57
1655
The most hardnes is in these words hell fire. In the Greeke they are, The Gehenna of fire.
The most hardness is in these words hell fire. In the Greek they Are, The Gehenna of fire.
dt av-ds n1 vbz p-acp d n2 n1 n1. p-acp dt jp pns32 vbr, dt np1 pp-f n1.
(12) commandment (DIV2)
1157
Image 57
1656
The word Gehenna, commeth of two Hebrew words, Ge, which is valley, Hinnom, which is a mans name, who was the first owner of the place, the valley or dale of Hinnom, as Dushen dale, &c. so is it called, Iosh. 15, ver. 8.
The word Gehenna, comes of two Hebrew words, Ge, which is valley, Hinnom, which is a men name, who was the First owner of the place, the valley or dale of Hinnom, as Dushen dale, etc. so is it called, Joshua 15, ver. 8.
dt n1 np1, vvz pp-f crd njp n2, zz, r-crq vbz n1, np1, r-crq vbz dt ng1 n1, r-crq vbds dt ord n1 pp-f dt n1, dt n1 cc n1 pp-f np1, p-acp n1 n1, av av vbz pn31 vvn, np1 crd, fw-la. crd
(12) commandment (DIV2)
1158
Image 57
1657
In this valley the Iewes had the place Topheth, to burne their sonnes and daughters in the fire, as Ier. 7, 31.
In this valley the Iewes had the place Topheth, to burn their Sons and daughters in the fire, as Jeremiah 7, 31.
p-acp d n1 dt np2 vhd dt n1 vvz, pc-acp vvi po32 n2 cc n2 p-acp dt n1, c-acp np1 crd, crd
(12) commandment (DIV2)
1159
Image 57
1658
Now by reason of the great fire which was vsually there, sometimes Gehenna is put for the place and torments of the damned, as Math. 5, 29, 30. Math. 10, 28. Math. 23, 15. The doubt may be,
Now by reason of the great fire which was usually there, sometime Gehenna is put for the place and torments of the damned, as Math. 5, 29, 30. Math. 10, 28. Math. 23, 15. The doubt may be,
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(12) commandment (DIV2)
1160
Image 57
1659
how it should be taken heere. Some thinke in the latter sence. True it is that this sin of calling foole deserueth hell:
how it should be taken Here. some think in the latter sense. True it is that this since of calling fool deserves hell:
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(12) commandment (DIV2)
1160
Image 57
1660
but yet I take it as in the former, so heere:
but yet I take it as in the former, so Here:
cc-acp av pns11 vvb pn31 a-acp p-acp dt j, av av:
(12) commandment (DIV2)
1160
Image 57
1661
our Sauiour had respect to the customes of the Iewes, who besides the former Courts and punishment, had where greeuous faults were punished, by strangling, beheading, stoning, burning:
our Saviour had respect to the customs of the Iewes, who beside the former Courts and punishment, had where grievous Faults were punished, by strangling, beheading, stoning, burning:
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(12) commandment (DIV2)
1160
Image 57
1662
and because that burning seemed to be most terrible, and was vsed in the valley of Hinnom, therefore our Sauiour sheweth, that he that saieth foole, deserueth a greater punishment then the former, in as much as the punishment in the valley of Hinnom by fire, is more terrible then other punishments.
and Because that burning seemed to be most terrible, and was used in the valley of Hinnom, Therefore our Saviour shows, that he that Saith fool, deserves a greater punishment then the former, in as much as the punishment in the valley of Hinnom by fire, is more terrible then other punishments.
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(12) commandment (DIV2)
1160
Image 57
1663
All sinnes are deadly in themselues, yet one is greater thē another, and deserueth sharper punishment then other.
All Sins Are deadly in themselves, yet one is greater them Another, and deserves sharper punishment then other.
d n2 vbr j p-acp px32, av pi vbz jc pno32 n-jn, cc vvz jc n1 cs j-jn.
(12) commandment (DIV2)
1161
Image 57
1664
By this exposition of our Sauiour Iesus Christ, wee may see, that as the murther of the hart and mouth,
By this exposition of our Saviour Iesus christ, we may see, that as the murder of the heart and Mouth,
p-acp d n1 pp-f po12 n1 np1 np1, pns12 vmb vvi, cst p-acp dt n1 pp-f dt n1 cc n1,
(12) commandment (DIV2)
1162
Image 57
1665
so necessarily must the murther of hand and deede be condemned:
so necessarily must the murder of hand and deed be condemned:
av av-j vmb dt n1 pp-f n1 cc n1 vbb vvn:
(12) commandment (DIV2)
1162
Image 57
1666
which is not onely in taking away life, but in giuing any occasions of taking it away.
which is not only in taking away life, but in giving any occasions of taking it away.
r-crq vbz xx av-j p-acp vvg av n1, cc-acp p-acp vvg d n2 pp-f vvg pn31 av.
(12) commandment (DIV2)
1162
Image 57
1667
A man taketh away life from himselfe, or from another. One may not take away his owne life.
A man Takes away life from himself, or from Another. One may not take away his own life.
dt n1 vvz av n1 p-acp px31, cc p-acp j-jn. crd vmb xx vvi av po31 d n1.
(12) commandment (DIV2)
1163
Image 57
1668
The commaundement is generall, Thou shalt not kill. And he that killeth himselfe, offereth violence to Gods image, which to preserue, this law doth especially commaund.
The Commandment is general, Thou shalt not kill. And he that kills himself, Offereth violence to God's image, which to preserve, this law does especially command.
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(12) commandment (DIV2)
1163
Image 58
1669
We read not that Iob or Lazarus, or any in neuer so miserable outward estate so did:
We read not that Job or Lazarus, or any in never so miserable outward estate so did:
pns12 vvb xx cst np1 cc np1, cc d p-acp av-x av j j n1 av vdd:
(12) commandment (DIV2)
1164
Image 58
1670
and indeede so to doe, proceedeth from vnbeliefe, by occasion whereof the vvicked haue layd hands on themselues,
and indeed so to do, Proceedeth from unbelief, by occasion whereof the wicked have laid hands on themselves,
cc av av pc-acp vdi, vvz p-acp n1, p-acp n1 c-crq dt j vhb vvn n2 p-acp px32,
(12) commandment (DIV2)
1164
Image 58
1671
as Saul, Achitophel, Iudas and such like. Nay Lucrecia so renowned among the heathen, was too blame.
as Saul, Ahithophel, Iudas and such like. Nay Lucretia so renowned among the heathen, was too blame.
c-acp np1, np1, np1 cc d av-j. uh-x np1 av vvn p-acp dt j-jn, vbds av n1.
(12) commandment (DIV2)
1164
Image 58
1672
But it may be said, Razias in the booke of Macchabees is commended for killing himselfe. Aunswer.
But it may be said, Razias in the book of Maccabees is commended for killing himself. Answer.
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(12) commandment (DIV2)
1165
Image 58
1673
That booke is no part of the pure Canonicall scripture, properly so called. And there is the party cōmended ciuillie, rather then godly.
That book is no part of the pure Canonical scripture, properly so called. And there is the party commended civilly, rather then godly.
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(12) commandment (DIV2)
1166
Image 58
1674
What may we say of such as in war haue put themselues into such dangers out of the which they neuer had hope to returne:
What may we say of such as in war have put themselves into such dangers out of the which they never had hope to return:
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(12) commandment (DIV2)
1167
Image 58
1675
of this sort are they who runne vppon the Pikes, the forlorne hope, doe these kill themselues? Aunsw.
of this sort Are they who run upon the Pikes, the forlorn hope, do these kill themselves? Answer.
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(12) commandment (DIV2)
1167
Image 58
1676
No. War is grounded on the word & warrant of God, so as that all duties thereof are of ones calling:
No. War is grounded on the word & warrant of God, so as that all duties thereof Are of ones calling:
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(12) commandment (DIV2)
1168
Image 58
1677
besides, howsoeuer things seeme very dangerous and desperate, yet many in the middest of all them escape.
beside, howsoever things seem very dangerous and desperate, yet many in the midst of all them escape.
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(12) commandment (DIV2)
1168
Image 58
1678
Neither may a man take away another mans life, by Italian deuises, by force, or any way els.
Neither may a man take away Another men life, by Italian devises, by force, or any Way Else.
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(12) commandment (DIV2)
1169
Image 58
1679
Yea, we must take heede of occasions thereunto.
Yea, we must take heed of occasions thereunto.
uh, pns12 vmb vvi n1 pp-f n2 av.
(12) commandment (DIV2)
1170
Image 58
1680
Whervppon, to shew how farre 〈 ◊ 〉 people should be from this, hee would not haue them so much as to eate with blood, to take the damme and young birds together, to kill the dam and young in one day, to seeth a kid in the dammes milke.
Whereupon, to show how Far 〈 ◊ 〉 people should be from this, he would not have them so much as to eat with blood, to take the dam and young Birds together, to kill the dam and young in one day, to sees a kid in the dammes milk.
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(12) commandment (DIV2)
1170
Image 58
1681
Here all oppression of the poore is forbidden. Esay, 3, 15. Pittie is to be shewed to the beasts. Prou. 12, 10. Forbidden in this kinde is Combat, when the Iudge will haue a matter tried out by the sworde, betweene two or more.
Here all oppression of the poor is forbidden. Isaiah, 3, 15. Pity is to be showed to the beasts. Prou. 12, 10. Forbidden in this kind is Combat, when the Judge will have a matter tried out by the sword, between two or more.
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(12) commandment (DIV2)
1171
Image 58
1682
This hath 1 no warrant out of scriptures. It may be said, thus did Dauid and Goliah try it out.
This hath 1 no warrant out of Scriptures. It may be said, thus did David and Goliath try it out.
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(12) commandment (DIV2)
1174
Image 58
1683
Aunswere, that this was extraordinarie: 2 it was in war, when some few may be hazarded, that thereby the rest may be the safer.
Answer, that this was extraordinary: 2 it was in war, when Some few may be hazarded, that thereby the rest may be the safer.
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(12) commandment (DIV2)
1174
Image 58
1684
2 Though it seeme too meane to try out truth:
2 Though it seem too mean to try out truth:
crd cs pn31 vvb av j pc-acp vvi av n1:
(12) commandment (DIV2)
1175
Image 58
1685
yet because the innocent may be slaine, we must not tempt God, nor doe euill that good may come of it.
yet Because the innocent may be slain, we must not tempt God, nor do evil that good may come of it.
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(12) commandment (DIV2)
1175
Image 58
1686
3 It is sildome without vniust anger, and vaine-glory.
3 It is seldom without unjust anger, and vainglory.
crd pn31 vbz av p-acp j n1, cc n1.
(12) commandment (DIV2)
1176
Image 58
1687
The like may be saide of making a fray, which is not by law, nor so deliberate as the former, it is altogether vnlawfull, beeing from anger, in hatred, killeth all charitie whatsoeuer it doth else, ouerthroweth patience, which is none if for euery conceiued wrong we must goe into the field.
The like may be said of making a fray, which is not by law, nor so deliberate as the former, it is altogether unlawful, being from anger, in hatred, kills all charity whatsoever it does Else, Overthroweth patience, which is none if for every conceived wrong we must go into the field.
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(12) commandment (DIV2)
1177
Image 58
1688
But one will say, he hath done me great wrong. Aunsw. Beare, or let the lawes reuenge for thee, not thine owne armes.
But one will say, he hath done me great wrong. Answer. Bear, or let the laws revenge for thee, not thine own arms.
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(12) commandment (DIV2)
1178
Image 58
1689
Wherefore such frayes as these must not be appointed, & if they be appointed, they must not be kept.
Wherefore such frays as these must not be appointed, & if they be appointed, they must not be kept.
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(12) commandment (DIV2)
1179
Image 58
1690
It is a great fault to make them, greater to keepe them.
It is a great fault to make them, greater to keep them.
pn31 vbz dt j n1 pc-acp vvi pno32, jc pc-acp vvi pno32.
(12) commandment (DIV2)
1179
Image 58
1691
VVee must not forget to speake the same of giuing the stab, for giuing the lie, this is murther, what colour of valour and souldiour-like woorth soeuer it hath:
We must not forget to speak the same of giving the stab, for giving the lie, this is murder, what colour of valour and soldierlike worth soever it hath:
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(12) commandment (DIV2)
1180
Image 58
1692
heere may a man abuse the art of defence, Beare-bayting, and Bul-bayting is very dangerous.
Here may a man abuse the art of defence, Bear baiting, and Bul-bayting is very dangerous.
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(12) commandment (DIV2)
1180
Image 58
1693
Commaundement. 7. This is the commandement for preseruation of life, that which is for chastitie followeth: Thou shalt not commit adulterie. Where first, consider the order.Commandment. 7. This is the Commandment for preservation of life, that which is for chastity follows: Thou shalt not commit adultery. Where First, Consider the order.
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(13) commandment (DIV2)
1180
Image 58
1694
This is set before that which followeth, to shew that the breach of this commandement, is a greater fault then to steale.
This is Set before that which follows, to show that the breach of this Commandment, is a greater fault then to steal.
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(13) commandment (DIV2)
1182
Image 58
1695
Whereuppon in Gods law, hee who did steale, did onely make restitution, foure or fiue fold,
Whereupon in God's law, he who did steal, did only make restitution, foure or fiue fold,
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(13) commandment (DIV2)
1182
Image 58
1696
but he who committed adultery was put to death, if it were but a breach into contracted mariage.
but he who committed adultery was put to death, if it were but a breach into contracted marriage.
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(13) commandment (DIV2)
1182
Image 58
1697
So as that wee should not thinke of the breach of thys commaundement, without great detestation:
So as that we should not think of the breach of this Commandment, without great detestation:
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(13) commandment (DIV2)
1183
Image 58
1698
Howsoeuer some take it to be but a tricke of youth, Iude seemeth to account is brutish, 7, 10, and sure there is nothing vvhich more dulleth the hart then this.
Howsoever Some take it to be but a trick of youth, Iude seems to account is brutish, 7, 10, and sure there is nothing which more dulleth the heart then this.
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(13) commandment (DIV2)
1183
Image 58
1699
Marke it in Salomon, who when he followed fleshly desires, became most sottish.
Mark it in Solomon, who when he followed fleshly Desires, became most sottish.
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(13) commandment (DIV2)
1184
Image 59
1700
And this sinne is the greater, for that GOD hath allowed a generall remedie for all sorts, to wit, mariage:
And this sin is the greater, for that GOD hath allowed a general remedy for all sorts, to wit, marriage:
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(13) commandment (DIV2)
1184
Image 59
1701
so as the offenders haue nothing to excuse themselues by.
so as the offenders have nothing to excuse themselves by.
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(13) commandment (DIV2)
1184
Image 59
1702
Besides, he that faileth heerein, sinneth against his owne body, 1, Cor, 6, 15, making his body instrument & obiect:
Beside, he that Faileth herein, Sinneth against his own body, 1, Cor, 6, 15, making his body Instrument & Object:
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(13) commandment (DIV2)
1185
Image 59
1703
otherwise then it is in euery other sin. Quest. Why doe our Gouernours set a greater punishment vpon theft, then adulterie? Aunsw.
otherwise then it is in every other since. Quest. Why do our Governors Set a greater punishment upon theft, then adultery? Answer.
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(13) commandment (DIV2)
1185
Image 59
1704
They thinke that theft hindereth societie more then adulterie. In this commaundement as in others, wee may consider the person, and the thing.
They think that theft hindereth society more then adultery. In this Commandment as in Others, we may Consider the person, and the thing.
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(13) commandment (DIV2)
1187
Image 59
1705
The person, thou, as before, none whosoeuer, Courtier or any that thinke it a token of loue, &c, none must offend.
The person, thou, as before, none whosoever, Courtier or any that think it a token of love, etc., none must offend.
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(13) commandment (DIV2)
1189
Image 59
1706
The thing forbidden, is adultery. Adultery is properlie betweene two persons whereof one at the least is married.
The thing forbidden, is adultery. Adultery is properly between two Persons whereof one At the least is married.
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(13) commandment (DIV2)
1190
Image 59
1707
Adulterie is heere put for other vncleanenes.
Adultery is Here put for other Uncleanness.
n1 vbz av vvn p-acp j-jn n1.
(13) commandment (DIV2)
1191
Image 59
1708
The word in Hebrew may signifie whoredome, and may be read thus, Commit no whoredome. Whereby chastitie is commanded.
The word in Hebrew may signify whoredom, and may be read thus, Commit no whoredom. Whereby chastity is commanded.
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(13) commandment (DIV2)
1191
Image 59
1709
Chastitie is abstinence from all strange and rouing lusts about the desire of sexe.
Chastity is abstinence from all strange and roving Lustiest about the desire of sex.
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(13) commandment (DIV2)
1192
Image 59
1710
Strange lusts are those which are not according to nature, and which are not in or towards our married companion, husband or wife:
Strange Lustiest Are those which Are not according to nature, and which Are not in or towards our married Companion, husband or wife:
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(13) commandment (DIV2)
1192
Image 59
1711
or else Chastitie is the pure and honest vse of the power which GOD hath giuen to beget with, not onely for deede, but thought and desire.
or Else Chastity is the pure and honest use of the power which GOD hath given to beget with, not only for deed, but Thought and desire.
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(13) commandment (DIV2)
1192
Image 59
1712
So teacheth Christ, Math, 5, 28, which is likewise to be vnderstood of a woman, so as if shee do likewise desire to that end, she doth offend:
So Teaches christ, Math, 5, 28, which is likewise to be understood of a woman, so as if she do likewise desire to that end, she does offend:
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(13) commandment (DIV2)
1192
Image 59
1713
if it be beside the owne husband, or owne wife. So as that a bodie may be free from touch, and yet not chast.
if it be beside the own husband, or own wife. So as that a body may be free from touch, and yet not chaste.
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(13) commandment (DIV2)
1192
Image 59
1714
Peter saith there be eyes full of adultery. 2, Pet, 2, 14. Or it is, The possession of ones vessell in holinesse and honour. 1, Thess. 4.4. Possession is continuall so keeping, as Luke 21, 19, by your patience possesse your soules, be constant in patience, so as that if one faile but once, he leeseth the credite of continuance.
Peter Says there be eyes full of adultery. 2, Pet, 2, 14. Or it is, The possession of ones vessel in holiness and honour. 1, Thess 4.4. Possession is continual so keeping, as Lycia 21, 19, by your patience possess your Souls, be constant in patience, so as that if one fail but once, he leeseth the credit of Continuance.
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(13) commandment (DIV2)
1193
Image 59
1715
This continuance is to be thought of for the returning of desires, for desires are at one time more stirred,
This Continuance is to be Thought of for the returning of Desires, for Desires Are At one time more stirred,
d n1 vbz pc-acp vbi vvn pp-f p-acp dt vvg pp-f n2, c-acp n2 vbr p-acp crd n1 av-dc vvn,
(13) commandment (DIV2)
1196
Image 59
1716
and stronger then at an other:
and Stronger then At an other:
cc jc cs p-acp dt n-jn:
(13) commandment (DIV2)
1196
Image 59
1717
he that can forbeare in all stirring, he possesseth if he yeeld not, but resist the temptation.
he that can forbear in all stirring, he Possesses if he yield not, but resist the temptation.
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(13) commandment (DIV2)
1196
Image 59
1718
Vessell, all doe not vnderstand alike: some take it for the whole body, and euery part:Vessel, all do not understand alike: Some take it for the Whole body, and every part:
n1, d vdb xx vvi av-j: d vvb pn31 p-acp dt j-jn n1, cc d n1:
(13) commandment (DIV2)
1197
Image 59
1719
not much amisse, for indeede the whole body must be chast. It was well said by one, It skilleth not in what part one be vncleane, if he be vncleane.
not much amiss, for indeed the Whole body must be chaste. It was well said by one, It skilleth not in what part one be unclean, if he be unclean.
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(13) commandment (DIV2)
1197
Image 59
1720
Wherefore eyes, hands, &c, must be ordered.
Wherefore eyes, hands, etc., must be ordered.
q-crq n2, n2, av, vmb vbi vvn.
(13) commandment (DIV2)
1197
Image 59
1721
Wee might stretch it though, some-what further to the soule, and so the whole person of man, wherein in euerie power he must be cleane.
we might stretch it though, somewhat further to the soul, and so the Whole person of man, wherein in every power he must be clean.
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(13) commandment (DIV2)
1198
Image 59
1722
But submitting that which I shall say to be iudged by other, I take it by vessell is meant that, which honestly cannot be named,
But submitting that which I shall say to be judged by other, I take it by vessel is meant that, which honestly cannot be nam,
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(13) commandment (DIV2)
1199
Image 59
1723
and putteth difference betweene man and woman.
and putteth difference between man and woman.
cc vvz n1 p-acp n1 cc n1.
(13) commandment (DIV2)
1199
Image 59
1724
In which sence that place, 1, Sam, 21, 5, is to be taken, the vessels of the young men were holy, for he had said before, Women haue beene separate from vs these two or three dayes.
In which sense that place, 1, Sam, 21, 5, is to be taken, the vessels of the young men were holy, for he had said before, Women have been separate from us these two or three days.
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(13) commandment (DIV2)
1199
Image 59
1725
Where hee sheweth what it is to haue the young mens vessels holy, that is, separate from women.
Where he shows what it is to have the young men's vessels holy, that is, separate from women.
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(13) commandment (DIV2)
1200
Image 59
1726
This place the most learned Tremelius and Iunius, haue interpreted amisse, taking vessels for implements necessary for their iourney.
This place the most learned Tremelius and Iunius, have interpreted amiss, taking vessels for implements necessary for their journey.
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(13) commandment (DIV2)
1200
Image 59
1727
So speaketh Plautus in Paenulo. I doe otherwise then adulterers taken in the deede dooing, I come home with my vessels safe and sound:
So speaks Plautus in Paenulo. I do otherwise then Adulterers taken in the deed doing, I come home with my vessels safe and found:
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(13) commandment (DIV2)
1200
Image 59
1728
They were wont who tooke them in the deede, to cut of their priuities. Vessell is the instrument of generation, as the Canonists speake of vnnaturall venerie, extra vasa.
They were wont who took them in the deed, to Cut of their privities. Vessel is the Instrument of generation, as the Canonists speak of unnatural venery, extra vasa.
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(13) commandment (DIV2)
1200
Image 59
1729
Now it is thus called, to teach vs to speake & thinke honestly and chastly, to forbeare all ribaldry and filthy speech.
Now it is thus called, to teach us to speak & think honestly and chastely, to forbear all ribaldry and filthy speech.
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(13) commandment (DIV2)
1202
Image 59
1730
This vessell must be possessed in holinesse.
This vessel must be possessed in holiness.
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(13) commandment (DIV2)
1203
Image 59
1731
This holines is in the pure vse of it, euen in the presence of God, where neither the person is defiled, the dutie and instrument not abused, by deed, word, looke, thought, &c.
This holiness is in the pure use of it, even in the presence of God, where neither the person is defiled, the duty and Instrument not abused, by deed, word, look, Thought, etc.
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(13) commandment (DIV2)
1203
Image 60
1732
Besides, it must be in honour, which is when we so vse our selues, as that neither in our selues,
Beside, it must be in honour, which is when we so use our selves, as that neither in our selves,
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(13) commandment (DIV2)
1204
Image 60
1733
nor before others, wee neede to be ashamed. Sin in this kinde causeth shame, instruments of this sin are likewise shame.
nor before Others, we need to be ashamed. since in this kind Causes shame, Instruments of this since Are likewise shame.
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(13) commandment (DIV2)
1204
Image 60
1734
Now then as on our vncomely parts we put on more honor, 1, Cor, 12, 23, that is, let them neuer shew their vnseemlinesse,
Now then as on our uncomely parts we put on more honour, 1, Cor, 12, 23, that is, let them never show their unseemliness,
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(13) commandment (DIV2)
1204
Image 60
1735
but make them as handsome as we can, so must we procure all things heere. This chastitie is in single, or married life.
but make them as handsome as we can, so must we procure all things Here. This chastity is in single, or married life.
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(13) commandment (DIV2)
1204
Image 60
1736
Single life is whē one liueth alone without the other sex, and this is in maidens or widdowes life.
Single life is when one lives alone without the other sex, and this is in maidens or widow's life.
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(13) commandment (DIV2)
1206
Image 60
1737
Maiden or virgine life, is before one is married. Widowes life is after mariage, when the husband or wife is dead.
Maiden or Virgae life, is before one is married. Widows life is After marriage, when the husband or wife is dead.
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(13) commandment (DIV2)
1207
Image 60
1738
Each of these is a pure forbearing of the act and motion, or stirring to begetting.
Each of these is a pure forbearing of the act and motion, or stirring to begetting.
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(13) commandment (DIV2)
1209
Image 60
1739
Pure forbearing is that which is free from all pollutions. Looke Ephe. 5, 12. so as that we must haue continent eyes and lookes.
Pure forbearing is that which is free from all pollutions. Look Ephes 5, 12. so as that we must have continent eyes and looks.
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(13) commandment (DIV2)
1210
Image 60
1740
This chastitie in single life, is not, nor neuer can be, without a speciall gift. So saith Christ, Math, 19, 11, 12, & Paule, 1, Cor, 7, 37.
This chastity in single life, is not, nor never can be, without a special gift. So Says christ, Math, 19, 11, 12, & Paul, 1, Cor, 7, 37.
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(13) commandment (DIV2)
1211
Image 60
1741
So as that without this gift, all vowes whatsoeuer, are impossible in law, and voide at the instant.
So as that without this gift, all vows whatsoever, Are impossible in law, and void At the instant.
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(13) commandment (DIV2)
1212
Image 60
1742
This gift is called continence, & is a speciall gift of God, whereby one can liue without the need of other sexe to satisfie desire.
This gift is called continence, & is a special gift of God, whereby one can live without the need of other sex to satisfy desire.
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(13) commandment (DIV2)
1213
Image 60
1743
This gift, 1 GOD onely giueth: 2 it is rare, all haue it not: 3 it maketh vs not more acceptable to God: 4 sometimes it is preferred before mariage chastitie.
This gift, 1 GOD only gives: 2 it is rare, all have it not: 3 it makes us not more acceptable to God: 4 sometime it is preferred before marriage chastity.
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(13) commandment (DIV2)
1214
Image 60
1744
Onely in respect of some afflictions that then were vpon the Church, and for that sometimes the duties of marriage leaue not a maried partie so free from worldly cares, as single life doth.
Only in respect of Some afflictions that then were upon the Church, and for that sometime the duties of marriage leave not a married party so free from worldly Cares, as single life does.
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(13) commandment (DIV2)
1215
Image 60
1745
5 It is not perpetuall, hee that hath it, may haue it taken from him afterward.
5 It is not perpetual, he that hath it, may have it taken from him afterwards.
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(13) commandment (DIV2)
1216
Image 60
1746
Chastitie in mariage life, is the bed vndefiled, Heb, 13, 4, in the lawfull vse of the maried companion.
Chastity in marriage life, is the Bed undefiled, Hebrew, 13, 4, in the lawful use of the married Companion.
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(13) commandment (DIV2)
1217
Image 60
1747
Bed companie in maried parties one to other with themselues, is no sinne, though many corruptions creepe into it, which it pleaseth God for Christ to forgiue.
Bed company in married parties one to other with themselves, is no sin, though many corruptions creep into it, which it Pleases God for christ to forgive.
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(13) commandment (DIV2)
1218
Image 60
1748
Some cautions in this must be remembred. 1 Call to mind what Moses hath, Leuit, 18, 19, & 20, 18.
some cautions in this must be remembered. 1 Call to mind what Moses hath, Levit, 18, 19, & 20, 18.
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(13) commandment (DIV2)
1218
Image 60
1749
2 To fast and pray they must forbeare. 1, Cor, 7, 5, that is, extraordinary,
2 To fast and pray they must forbear. 1, Cor, 7, 5, that is, extraordinary,
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(13) commandment (DIV2)
1220
Image 60
1750
and set solemne prayer vpon some great occasion, els must they pray euery day. 1, Pet, 3, 7. vppon extraordinarie occasion.
and Set solemn prayer upon Some great occasion, Else must they pray every day. 1, Pet, 3, 7. upon extraordinary occasion.
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(13) commandment (DIV2)
1220
Image 60
1751
The bridegroome newly married, must come out of his chamber, and the bride out of her bride-chamber. Ioel, 2, 16. 3 Parties must vse grauitie and modestie.
The bridegroom newly married, must come out of his chamber, and the bride out of her bridechamber. Joel, 2, 16. 3 Parties must use gravity and modesty.
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(13) commandment (DIV2)
1220
Image 60
1752
One saith, a partie may commit adulterie with his or her maried companion. He meaneth, he may sin, in want of grauity and modestie. As if,
One Says, a party may commit adultery with his or her married Companion. He means, he may sin, in want of gravity and modesty. As if,
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(13) commandment (DIV2)
1221
Image 60
1753
1 Either partie be intemperate, and vse mariage for brutish lust, not for necessitie, and child-procreation.
1 Either party be intemperate, and use marriage for brutish lust, not for necessity, and child-procreation.
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(13) commandment (DIV2)
1222
Image 60
1754
2 Too much boldnes be before others.
2 Too much boldness be before Others.
crd av av-d n1 vbb p-acp n2-jn.
(13) commandment (DIV2)
1223
Image 60
1755
This was Isaacks ouersight, who though hee might doe that which hee did, should not haue done it in other folkes sight.
This was Isaacs oversight, who though he might do that which he did, should not have done it in other folks sighed.
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(13) commandment (DIV2)
1223
Image 60
1756
Gene, 26, 8, therefore, Gene, 25, 67, he tooke her into his mothers tent. Marke that Sampson, Iudg, 15, 1, would go into the chamber.
Gene, 26, 8, Therefore, Gene, 25, 67, he took her into his mother's tent. Mark that Sampson, Judge, 15, 1, would go into the chamber.
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(13) commandment (DIV2)
1223
Image 60
1757
It is too much to vse open dalying with ones own companion:
It is too much to use open dallying with ones own Companion:
pn31 vbz av av-d pc-acp vvi j vvg p-acp pig d n1:
(13) commandment (DIV2)
1224
Image 60
1758
too bad is the foule and filthy speech of some maried folkes, speaking openly of the secrets of marriage.
too bad is the foul and filthy speech of Some married folks, speaking openly of the secrets of marriage.
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(13) commandment (DIV2)
1224
Image 60
1759
Mariage is a lawful knitting together of one man and one woman, in vndeuided societie, for remedie of lust, comfort of life, bringing forth of children.
Marriage is a lawful knitting together of one man and one woman, in undivided society, for remedy of lust, Comfort of life, bringing forth of children.
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(13) commandment (DIV2)
1225
Image 60
1760
This knitting is the most neere that can be, and hath full communion of all things betweene them,
This knitting is the most near that can be, and hath full communion of all things between them,
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(13) commandment (DIV2)
1226
Image 60
1761
so as that theyr bodies, &c, are not their owne. 1, Cor, 7, 4. Vndeuided societie is that, which no cause, but warrantable by the word of God can dissolue.
so as that their bodies, etc., Are not their own. 1, Cor, 7, 4. Undivided society is that, which no cause, but warrantable by the word of God can dissolve.
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(13) commandment (DIV2)
1226
Image 60
1762
Lawful is that which is according to Gods lawes, and the lawes of honestie. Gods lawes require that mariage should be in the Lord. 1, Cor, 7, 39. That is in the Lord, which is, 1 betweene parties that do truly feare the Lord in pure religion.
Lawful is that which is according to God's laws, and the laws of honesty. God's laws require that marriage should be in the Lord. 1, Cor, 7, 39. That is in the Lord, which is, 1 between parties that do truly Fear the Lord in pure Religion.
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(13) commandment (DIV2)
1228
Image 60
1763
It is not lawfull to marie an Idolater. 2 Is in reuerence. 3 Is with consent of parents:
It is not lawful to marry an Idolater. 2 Is in Reverence. 3 Is with consent of Parents:
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(13) commandment (DIV2)
1230
Image 61
1764
that is of the necessitie, not onely the honestie of marriage.
that is of the necessity, not only the honesty of marriage.
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(13) commandment (DIV2)
1232
Image 61
1765
Parents must not be too hard, or wilfull, but what God will, that ought they to will.
Parents must not be too hard, or wilful, but what God will, that ought they to will.
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(13) commandment (DIV2)
1233
Image 61
1766
And this mariage must be but of one man, and one onely woman. Many husbands for one wife, or many wiues for one husband, are not allowable.
And this marriage must be but of one man, and one only woman. Many Husbands for one wife, or many wives for one husband, Are not allowable.
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(13) commandment (DIV2)
1234
Image 61
1767
To haue many wiues, was a sin in the Patriarches. Mariage is dissolued according to the word of God by death, iust diuorce, malitious desertions:
To have many wives, was a since in the Patriarchs. Marriage is dissolved according to the word of God by death, just divorce, malicious desertions:
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(13) commandment (DIV2)
1235
Image 61
1768
and then the suruiuer, and innocent partie, after due proceeding, may marie againe, though neuer so often:
and then the survivor, and innocent party, After due proceeding, may marry again, though never so often:
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(13) commandment (DIV2)
1236
Image 61
1769
so as that second, third, &c, mariages are not vnlawfull.
so as that second, third, etc., marriages Are not unlawful.
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(13) commandment (DIV2)
1236
Image 61
1770
They of the Romane religion erre, in counting one to haue two wiues, who hath married againe after the first mariage dissolued,
They of the Roman Religion err, in counting one to have two wives, who hath married again After the First marriage dissolved,
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(13) commandment (DIV2)
1237
Image 61
1771
or who hath maried a widdow.
or who hath married a widow.
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(13) commandment (DIV2)
1237
Image 61
1772
To mariage God calleth all such as haue not the gift of continencie, so as that they may not forbeare mariage without sin. Looke 1, Cor, 7, 9.
To marriage God calls all such as have not the gift of continency, so as that they may not forbear marriage without since. Looke 1, Cor, 7, 9.
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(13) commandment (DIV2)
1238
Image 61
1773
Yea any whosoeuer haue made a vow to the contrarie.
Yea any whosoever have made a Voelli to the contrary.
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(13) commandment (DIV2)
1239
Image 61
1774
For no vow must binde to sin, and a man must sin, where he hath no gift to doe otherwise.
For no Voelli must bind to since, and a man must sin, where he hath no gift to do otherwise.
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(13) commandment (DIV2)
1239
Image 61
1775
Those haue not the gift of continencie who doe burne. 1, Cor, 7, 9. To burne, or to be burnt, all doe not vnderstand alike.
Those have not the gift of continency who do burn. 1, Cor, 7, 9. To burn, or to be burned, all do not understand alike.
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(13) commandment (DIV2)
1240
Image 61
1776
They of the Romish teaching holde, that it is to commit fornication, that is (I take it) whoredome,
They of the Romish teaching hold, that it is to commit fornication, that is (I take it) whoredom,
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(13) commandment (DIV2)
1241
Image 61
1777
as though effeminatenesse, Sodomy, and such like, were no faults.
as though effeminateness, Sodomy, and such like, were no Faults.
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(13) commandment (DIV2)
1241
Image 61
1778
The Apostle speaketh of a thing that few did take to be a sin, many knew that fornication was,
The Apostle speaks of a thing that few did take to be a since, many knew that fornication was,
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(13) commandment (DIV2)
1242
Image 61
1779
but hee noteth the roote, and originall thereof, concupiscence, or desire, which few did know. Rom, 7.
but he notes the root, and original thereof, concupiscence, or desire, which few did know. Rom, 7.
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(13) commandment (DIV2)
1242
Image 61
1780
And surely it were very strange, if onely before fornication the Apostle should preferre mariage, such an honorable ordinaunce of God as was giuen in mans innocencie.
And surely it were very strange, if only before fornication the Apostle should prefer marriage, such an honourable Ordinance of God as was given in men innocence.
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(13) commandment (DIV2)
1243
Image 61
1781
To burne therefore, or to be burnt in the place before alleaged, is to be interpreted according to the vse of tongues and speech.
To burn Therefore, or to be burned in the place before alleged, is to be interpreted according to the use of tongues and speech.
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(13) commandment (DIV2)
1244
Image 61
1782
Ʋirgill saith of Dido, wretched woman, shee is burnt, or burneth after Aeneas. Another saith, that Cupids darts are dipt in fire. Earnest desires are meant.Ʋirgill Says of Dido, wretched woman, she is burned, or burns After Aeneas. another Says, that Cupids darts Are dipped in fire. Earnest Desires Are meant.
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(13) commandment (DIV2)
1244
Image 61
1783
So Hosea, 7, 4, they are as an ouen heated by the Baker. Paule speaketh more plainlie, Rom, 1, 27. they burned in lust one toward another.
So Hosea, 7, 4, they Are as an oven heated by the Baker. Paul speaks more plainly, Rom, 1, 27. they burned in lust one towards Another.
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(13) commandment (DIV2)
1245
Image 61
1784
So is it taken heere to be burnt, or burne with lusts:
So is it taken Here to be burned, or burn with Lustiest:
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(13) commandment (DIV2)
1245
Image 61
1785
which is when a partie hath an vnconquerable armie of vnchast thoughts and desires in him, dishonouring him and his vessel.
which is when a party hath an unconquerable army of unchaste thoughts and Desires in him, Dishonoring him and his vessel.
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(13) commandment (DIV2)
1245
Image 61
1786
Thoughts and desires, signifie all motions, army, manie and oft, for sildome is any alone. Vnchast are those which are not toward ones owne maried companion.
Thoughts and Desires, signify all motions, army, many and oft, for seldom is any alone. Unchaste Are those which Are not towards ones own married Companion.
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(13) commandment (DIV2)
1246
Image 61
1787
Vnconquerable they are, whē they cannot be ouercome, but doe ouercome and make one yeeld to them.
Unconquerable they Are, when they cannot be overcome, but do overcome and make one yield to them.
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(13) commandment (DIV2)
1248
Image 61
1788
This one shall finde in himselfe, if hee cannot with quiet conscience liue in the feare of God,
This one shall find in himself, if he cannot with quiet conscience live in the Fear of God,
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(13) commandment (DIV2)
1248
Image 61
1789
& discharge of his dutie, but these thoughts will possesse, they are vnconquerable.
& discharge of his duty, but these thoughts will possess, they Are unconquerable.
cc n1 pp-f po31 n1, cc-acp d n2 vmb vvi, pns32 vbr j-u.
(13) commandment (DIV2)
1248
Image 61
1790
Wee may not vse phisicke which destroyeth nature, to take them away, since that we haue a remedie.
we may not use physic which Destroyeth nature, to take them away, since that we have a remedy.
pns12 vmb xx vvi n1 r-crq vvz n1, pc-acp vvi pno32 av, c-acp cst pns12 vhb dt n1.
(13) commandment (DIV2)
1248
Image 61
1791
Such as may be mastered, must, neither must we for thē be called to marriage.
Such as may be mastered, must, neither must we for them be called to marriage.
d c-acp vmb vbi vvn, vmb, dx vmb pns12 p-acp pno32 vbb vvn p-acp n1.
(13) commandment (DIV2)
1249
Image 61
1792
Meanes to quell lusts and thoughts are, 1 moderate diet, especially in not beeing giuen to wine or strong drinke: 2 Not too much sleepe,
Means to quell Lustiest and thoughts Are, 1 moderate diet, especially in not being given to wine or strong drink: 2 Not too much sleep,
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(13) commandment (DIV2)
1250
Image 61
1793
nor too soft attire: 3 Companie: 4 Talke: 5 Spectacles, pictures, or such like readings amorous.
nor too soft attire: 3 Company: 4 Talk: 5 Spectacles, pictures, or such like readings Amoros.
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(13) commandment (DIV2)
1250
Image 61
1794
To these must alwaies be ioyned; 6 exercise of the word, 7 prayer with fasting, not to hurt the body.
To these must always be joined; 6 exercise of the word, 7 prayer with fasting, not to hurt the body.
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(13) commandment (DIV2)
1250
Image 61
1795
But one may say, how may I know whether I haue vsed these meanes sufficientlie? Aunsw.
But one may say, how may I know whither I have used these means sufficiently? Answer.
p-acp crd vmb vvi, q-crq vmb pns11 vvb cs pns11 vhb vvn d n2 av-j? np1.
(13) commandment (DIV2)
1251
Image 61
1796
Indeed it is somewhat hard so to doe: 1 but be constant and earnest in the meanes,
Indeed it is somewhat hard so to do: 1 but be constant and earnest in the means,
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(13) commandment (DIV2)
1252
Image 62
1797
and God shall in time giue vs to see. 2 Choose out some faithfull eperienced men to whom open your hart,
and God shall in time give us to see. 2 Choose out Some faithful eperienced men to whom open your heart,
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(13) commandment (DIV2)
1252
Image 62
1798
and heare them. 3 After the vse of meanes, finding no setled perswasion, I take it the safest for a partie to thinke that hee hath not the gift, because it is rare.
and hear them. 3 After the use of means, finding no settled persuasion, I take it the Safest for a party to think that he hath not the gift, Because it is rare.
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(13) commandment (DIV2)
1252
Image 62
1799
What if in mariage I cannot containe?
What if in marriage I cannot contain?
q-crq cs p-acp n1 pns11 vmbx vvi?
(13) commandment (DIV2)
1253
Image 62
1800
I hope none is so vile, that were most fearefull, there is no remedie for such, till they die.
I hope none is so vile, that were most fearful, there is no remedy for such, till they die.
pns11 vvb pix vbz av j, cst vbdr av-ds j, pc-acp vbz dx n1 p-acp d, c-acp pns32 vvb.
(13) commandment (DIV2)
1254
Image 62
1801
This is the thing commaunded, whereby the contrarie forbidden, might easily be set downe but to spare labour,
This is the thing commanded, whereby the contrary forbidden, might Easily be Set down but to spare labour,
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(13) commandment (DIV2)
1255
Image 62
1802
& least while I should set it out to auoide, some might take to follow it, this that hath been said of one onely part, shall suffice.
& least while I should Set it out to avoid, Some might take to follow it, this that hath been said of one only part, shall suffice.
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(13) commandment (DIV2)
1255
Image 62
1803
Commaundement. 8.Commandment. 8.
n1. crd
(14) commandment (DIV2)
1255
Image 62
1804
Thus much for chastitie, now followeth the commaundement for maintaining of goods, and it is, Thou shalt not steale. Wherein is the partie thou, the thing, steale. None vnder any colour whatsoeuer, must steale.
Thus much for chastity, now follows the Commandment for maintaining of goods, and it is, Thou shalt not steal. Wherein is the party thou, the thing, steal. None under any colour whatsoever, must steal.
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(14) commandment (DIV2)
1256
Image 62
1805
To steale, is priuilie to take away, but heere it signifieth any kinde of iniustice about the commodities of this life,
To steal, is privily to take away, but Here it signifies any kind of injustice about the commodities of this life,
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(14) commandment (DIV2)
1257
Image 62
1806
& in the same sence is called oftentimes in the scriptures couetousnesse.
& in the same sense is called oftentimes in the Scriptures covetousness.
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(14) commandment (DIV2)
1257
Image 62
1807
This is called idolatrie, the roote of all euill, which should not be so much as once named amongst vs, Ephe, 5, 3. that is, with liking.
This is called idolatry, the root of all evil, which should not be so much as once nam among us, Ephes, 5, 3. that is, with liking.
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(14) commandment (DIV2)
1257
Image 62
1808
Commodities of this life, are such as are valued by money, to say it is so much worth:
Commodities of this life, Are such as Are valued by money, to say it is so much worth:
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(14) commandment (DIV2)
1258
Image 62
1809
life and chastitie are aboue all worldly price. These commodities are other folkes, or our owne.
life and chastity Are above all worldly price. These commodities Are other folks, or our own.
n1 cc n1 vbr p-acp d j n1. d n2 vbr j-jn n2, cc po12 d.
(14) commandment (DIV2)
1258
Image 62
1810
Other folkes commodities, we must not, 1 possesse if we haue them, but restore them. 1 Whatsoeuer we get by force or craft.
Other folks commodities, we must not, 1 possess if we have them, but restore them. 1 Whatsoever we get by force or craft.
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(14) commandment (DIV2)
1260
Image 62
1811
Looke Luke, 19, 8, in this kinde sinned Ananias and Saphira, with-holding part of the dedicate thing. Act. 5. 2 The labourers wages to him when hee hath earned it. Iames, 5, 4. 3 The pawne, or gage of the poore.
Look Luke, 19, 8, in this kind sinned Ananias and Sapphira, withholding part of the dedicate thing. Act. 5. 2 The labourers wages to him when he hath earned it. James, 5, 4. 3 The pawn, or gage of the poor.
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(14) commandment (DIV2)
1261
Image 62
1812
Deut, 24, 12. of this kind is any thing that is committed to vs of trust to be restored,
Deuteronomy, 24, 12. of this kind is any thing that is committed to us of trust to be restored,
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(14) commandment (DIV2)
1263
Image 62
1813
as fruite of the vineyard, Math, 21, 41, and Exod, 22, 7.
as fruit of the vineyard, Math, 21, 41, and Exod, 22, 7.
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(14) commandment (DIV2)
1263
Image 62
1814
4 A thing found, Deut, 22, 1. But what if I know not, the true owner? the safest is to giue it to the poore,
4 A thing found, Deuteronomy, 22, 1. But what if I know not, the true owner? the Safest is to give it to the poor,
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(14) commandment (DIV2)
1264
Image 62
1815
except the law of the country doe otherwise appoint. 2 We must not take other folkes goods, yea all bribes taken, are condemned.
except the law of the country do otherwise appoint. 2 We must not take other folks goods, yea all Bribes taken, Are condemned.
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(14) commandment (DIV2)
1264
Image 62
1816
3 VVee must not so much as desire other mens goods. 1, Tim, 6, 8, 9.
3 We must not so much as desire other men's goods. 1, Tim, 6, 8, 9.
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(14) commandment (DIV2)
1266
Image 62
1817
Neither in bare desire, nor any other practises.
Neither in bore desire, nor any other practises.
av-d p-acp j n1, ccx d j-jn n2.
(14) commandment (DIV2)
1267
Image 62
1818
Desire is in longing and wishing, by thoughts & words, as to say, I would I had so much of the King of Spaynes gold, &c. Practises are infinite, out of bargaining in bargaining.
Desire is in longing and wishing, by thoughts & words, as to say, I would I had so much of the King of Spaynes gold, etc. Practises Are infinite, out of bargaining in bargaining.
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(14) commandment (DIV2)
1268
Image 62
1819
1 All conny-catching is condemned whatsoeuer: 2 All Vsurers practises.
1 All conny-catching is condemned whatsoever: 2 All Usurers practises.
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(14) commandment (DIV2)
1270
Image 62
1820
3 All gaming to winne by. 4 All hurtfull and cosening artes, of fortune-telling, casting natiuities, telling of things lost, &c. for mony.
3 All gaming to win by. 4 All hurtful and cosening arts, of fortunetelling, casting Nativities, telling of things lost, etc. for money.
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(14) commandment (DIV2)
1271
Image 62
1821
4 Neuer a trade but hath his mysterie or mischiefe, wherby it beguileth others. These all, & other infinite, are condemned, though they doe not succeede.
4 Never a trade but hath his mystery or mischief, whereby it beguileth Others. These all, & other infinite, Are condemned, though they do not succeed.
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(14) commandment (DIV2)
1272
Image 62
1822
4 Wee must not impaire any of our neighbours goods.
4 we must not impair any of our neighbours goods.
crd pns12 vmb xx vvi d pp-f po12 n2 n2-j.
(14) commandment (DIV2)
1274
Image 62
1823
Exod, 21, 34, Exodus, 22, 24, 25, 26. Dauids hart smit him when hee had cut off the lappet of Saules garment,
Exod, 21, 34, Exodus, 22, 24, 25, 26. David heart smit him when he had Cut off the lappet of Saul's garment,
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(14) commandment (DIV2)
1274
Image 62
1824
though himselfe was neuer the better for it.
though himself was never the better for it.
cs px31 vbds av-x dt jc p-acp pn31.
(14) commandment (DIV2)
1274
Image 62
1825
Thus did Absolon wrong Ioab in setting his corne on fire, not to benefit himselfe. 2, Sam, 14, 30. 5 All that wee can, wee must increase and maintaine the goods of other. Philip, 2, 4.
Thus did Absalom wrong Ioab in setting his corn on fire, not to benefit himself. 2, Sam, 14, 30. 5 All that we can, we must increase and maintain the goods of other. Philip, 2, 4.
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(14) commandment (DIV2)
1274
Image 62
1826
Thus much for other folkes commodities. For our owne some duties concerne vs. Quest: May one be a thieefe in his owne? Aunswer.
Thus much for other folks commodities. For our own Some duties concern us Quest: May one be a thieefe in his own? Answer.
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(14) commandment (DIV2)
1276
Image 62
1827
Yea in such things as he thinketh is owne.
Yea in such things as he Thinketh is own.
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(14) commandment (DIV2)
1278
Image 62
1828
We haue nothing ours, we are but Gods stewards and baylieffes, we must be accountant vnto him:
We have nothing ours, we Are but God's Stewards and baylieffes, we must be accountant unto him:
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(14) commandment (DIV2)
1278
Image 62
1829
so as if we doe otherwise then he will haue vs, we embezell and steale. God will haue vs not to liue idle, but in the sweat of our browes.
so as if we do otherwise then he will have us, we embezell and steal. God will have us not to live idle, but in the sweat of our brows.
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(14) commandment (DIV2)
1278
Image 63
1830
Looke 2, Thess: 3, 10, 11, 12. Be wee of what estate and condition soeuer, prince, people, one or other.
Look 2, Thess: 3, 10, 11, 12. Be we of what estate and condition soever, Prince, people, one or other.
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(14) commandment (DIV2)
1279
Image 63
1831
To this end must wee haue an honest and lawfull calling, which God must like. Calling is a way to liue by.
To this end must we have an honest and lawful calling, which God must like. Calling is a Way to live by.
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(14) commandment (DIV2)
1279
Image 63
1832
Honest it is when none can iustly speake euill of it. Lawfull, when according to the lawes of our Country.
Honest it is when none can justly speak evil of it. Lawful, when according to the laws of our Country.
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(14) commandment (DIV2)
1280
Image 63
1833
God liketh it, 1 when it serueth to some good, personall or publique, worldly or heauenly.
God liketh it, 1 when it serveth to Some good, personal or public, worldly or heavenly.
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(14) commandment (DIV2)
1281
Image 63
1834
This good is for necessitie, or delight.
This good is for necessity, or delight.
d j vbz p-acp n1, cc n1.
(14) commandment (DIV2)
1282
Image 63
1835
Necessitie is that which the person or state cannot want for the beeing thereof, as the word of GOD for the soule, meate, drinke,
Necessity is that which the person or state cannot want for the being thereof, as the word of GOD for the soul, meat, drink,
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(14) commandment (DIV2)
1283
Image 63
1836
and apparell for the body, &c, and heere the more necessary, for the more in the same kinde a thing is, the kind of life that dealeth therein is the better.
and apparel for the body, etc., and Here the more necessary, for the more in the same kind a thing is, the kind of life that deals therein is the better.
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(14) commandment (DIV2)
1283
Image 63
1837
Delight is for the more comfortable being of a person or slate, and must be alwaies without sin, to duties of honesty, as musicke, and such like:
Delight is for the more comfortable being of a person or slate, and must be always without since, to duties of honesty, as music, and such like:
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(14) commandment (DIV2)
1284
Image 63
1838
besides, it must be alwaies seasonable, and moderate.
beside, it must be always seasonable, and moderate.
a-acp, pn31 vmb vbi av j, cc j.
(14) commandment (DIV2)
1284
Image 63
1839
2 When he that is in it, dischargeth the duties of that calling as he should.
2 When he that is in it, dischargeth the duties of that calling as he should.
crd c-crq pns31 cst vbz p-acp pn31, vvz dt n2 pp-f d vvg c-acp pns31 vmd.
(14) commandment (DIV2)
1285
Image 63
1840
First in paines taking or sweat, rusticall, politicall, ecclesiasticall. Secondly, in fidelitie, which hath, 1 diligence.
First in pains taking or sweat, rustical, political, ecclesiastical. Secondly, in Fidis, which hath, 1 diligence.
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(14) commandment (DIV2)
1286
Image 63
1841
Diligence hath earnest bending of the mind to doe the thing well, and frequenting oftentimes so to doe.
Diligence hath earnest bending of the mind to do the thing well, and frequenting oftentimes so to do.
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(14) commandment (DIV2)
1287
Image 63
1842
2 Sinceritie, while one doth it from the hart: 3 conslancie with continuance, and not giuing ouer.
2 Sincerity, while one does it from the heart: 3 conslancie with Continuance, and not giving over.
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(14) commandment (DIV2)
1288
Image 63
1843
2 Besides paines taking, GOD will haue vs thriftie, and good husbands, not to spend more then neede.
2 Beside pains taking, GOD will have us thrifty, and good Husbands, not to spend more then need.
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(14) commandment (DIV2)
1289
Image 63
1844
3 He will haue vs to be contented with that which vvee haue. Quest. May not one desire to be rich, and to better his estate.
3 He will have us to be contented with that which we have. Quest. May not one desire to be rich, and to better his estate.
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(14) commandment (DIV2)
1290
Image 63
1845
Ann. No. He must follow the duties of his calling; leaue the successe to God.
Ann. No. He must follow the duties of his calling; leave the success to God.
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(14) commandment (DIV2)
1291
Image 63
1846
4 We must freely lend as we are able. 5 We must giue as we are able, cheerefully.
4 We must freely lend as we Are able. 5 We must give as we Are able, cheerfully.
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(14) commandment (DIV2)
1292
Image 63
1847
But what if one take from me that which is mine? May I not recouer it? Yes.
But what if one take from me that which is mine? May I not recover it? Yes.
cc-acp q-crq cs pi vvb p-acp pno11 d r-crq vbz png11? vmb pns11 xx vvi pn31? uh.
(14) commandment (DIV2)
1293
Image 63
1848
But not by force, but by lawe:
But not by force, but by law:
cc-acp xx p-acp n1, cc-acp p-acp n1:
(14) commandment (DIV2)
1293
Image 63
1849
and not by lawe, 1 if the matter be a trifle, which shall not impaire your estate beeing forborne: 2 vnlesse you haue tried other meanes first: 3 if it should be to the discredit of your profession: 4 if you doe it with breach of charitie.
and not by law, 1 if the matter be a trifle, which shall not impair your estate being forborn: 2 unless you have tried other means First: 3 if it should be to the discredit of your profession: 4 if you do it with breach of charity.
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(14) commandment (DIV2)
1293
Image 63
1850
Commaundement. 9.Commandment. 9.
n1. crd
(15) commandment (DIV2)
1293
Image 63
1851
Thus much for duties about goods, now follow such as are for truth and good name.
Thus much for duties about goods, now follow such as Are for truth and good name.
av av-d c-acp n2 p-acp n2-j, av vvb d c-acp vbr p-acp n1 cc j n1.
(15) commandment (DIV2)
1294
Image 63
1852
Thou shalt not beare false witnesse against thy neighbour. But some man may doubt, whether truth & good name should be lesse then goods,Thou shalt not bear false witness against thy neighbour. But Some man may doubt, whither truth & good name should be less then goods,
pns21 vm2 xx vvi j n1 p-acp po21 n1. p-acp d n1 vmb vvi, cs n1 cc j n1 vmd vbi av-dc cs n2-j,
(15) commandment (DIV2)
1295
Image 63
1853
because they are set after them? They are not, but are far to be preferred before them,
Because they Are Set After them? They Are not, but Are Far to be preferred before them,
c-acp pns32 vbr vvn p-acp pno32? pns32 vbr xx, cc-acp vbr av-j pc-acp vbi vvn p-acp pno32,
(15) commandment (DIV2)
1296
Image 63
1854
and yet heere set after, for that goods are necessary for life, truth and good name for good and comfortable life:
and yet Here Set After, for that goods Are necessary for life, truth and good name for good and comfortable life:
cc av av vvn a-acp, c-acp d n2-j vbr j p-acp n1, n1 cc j n1 p-acp j cc j n1:
(15) commandment (DIV2)
1296
Image 63
1855
and therefore onely in that respect set behind.
and Therefore only in that respect Set behind.
cc av av-j p-acp d n1 vvd a-acp.
(15) commandment (DIV2)
1296
Image 63
1856
In this commaundement, beside the person, wee must consider the thing, which is, bearing false witnes against ones neighbour. This doth forbid.
In this Commandment, beside the person, we must Consider the thing, which is, bearing false witness against ones neighbour. This does forbid.
p-acp d n1, p-acp dt n1, pns12 vmb vvi dt n1, r-crq vbz, vvg j n1 p-acp pi2 n1. d vdz vvi.
(15) commandment (DIV2)
1297
Image 63
1857
The thing forbidden, is false witnesse bearing, the party against whom is our neighbour. A party whom you haue need of,
The thing forbidden, is false witness bearing, the party against whom is our neighbour. A party whom you have need of,
dt n1 vvn, vbz j n1 vvg, dt n1 p-acp ro-crq vbz po12 n1. dt n1 ro-crq pn22 vhb n1 pp-f,
(15) commandment (DIV2)
1297
Image 63
1858
or may vse, or who may vse and haue neede of you.
or may use, or who may use and have need of you.
cc vmb vvi, cc r-crq vmb vvi cc vhb n1 pp-f pn22.
(15) commandment (DIV2)
1297
Image 63
1859
Our English is, that we must not beare false witnes against such a one, as though onely hurt to our neighbour heereby were forbidden:
Our English is, that we must not bear false witness against such a one, as though only hurt to our neighbour hereby were forbidden:
po12 np1 vbz, cst pns12 vmb xx vvi j n1 p-acp d dt pi, c-acp cs av-j vvn p-acp po12 n1 av vbdr vvn:
(15) commandment (DIV2)
1298
Image 63
1860
in Hebrew it is Beth, which the learned know may be read as well toward, or cōcerning, about or touching, &c. So as that not onely hurt is forbidden,
in Hebrew it is Beth, which the learned know may be read as well towards, or Concerning, about or touching, etc. So as that not only hurt is forbidden,
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(15) commandment (DIV2)
1298
Image 63
1861
but anie falshood any way of, or to our neighbour.
but any falsehood any Way of, or to our neighbour.
cc-acp d n1 d n1 pp-f, cc p-acp po12 n1.
(15) commandment (DIV2)
1298
Image 63
1862
That which is translated bearing, is in Hebrew, shalt not aunswere, that is, shalt not say, or cause to be said.
That which is translated bearing, is in Hebrew, shalt not answer, that is, shalt not say, or cause to be said.
cst r-crq vbz vvn vvg, vbz p-acp njp, vm2 xx vvi, cst vbz, vm2 xx vvi, cc n1 pc-acp vbi vvn.
(15) commandment (DIV2)
1299
Image 63
1863
So is aunswering in scriptures put for speaking, as Math, 11, 25. So Prou, 15, 1, A soft aunswere, is a soft speech.
So is answering in Scriptures put for speaking, as Math, 11, 25. So Prou, 15, 1, A soft answer, is a soft speech.
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(15) commandment (DIV2)
1300
Image 63
1864
False, in the Hebrew is of falshood, implying that the party meaneth falsly. Watnes, any shewing of any thing, as Ioh, 1, 7.1. Cor. 15.15. This is said to be false when it sheweth otherwise then the thing is, in whole or part.False, in the Hebrew is of falsehood, implying that the party means falsely. Watnes, any showing of any thing, as John, 1, 7.1. Cor. 15.15. This is said to be false when it shows otherwise then the thing is, in Whole or part.
j, p-acp dt njp vbz pp-f n1, vvg cst dt n1 vvz av-j. n1, d vvg pp-f d n1, c-acp np1, crd, crd. np1 crd. d vbz vvn pc-acp vbi j c-crq pn31 vvz av av dt n1 vbz, p-acp j-jn cc n1.
(15) commandment (DIV2)
1301
Image 63
1865
This witnesse is toward things, or persons, & so it is false generally, specially. Generally it is false, when it witnesseth otherwise then the thing is.
This witness is towards things, or Persons, & so it is false generally, specially. Generally it is false, when it Witnesseth otherwise then the thing is.
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(15) commandment (DIV2)
1303
Image 64
1866
Specially it is false, when it witnesseth otherwise then the person is.
Specially it is false, when it Witnesseth otherwise then the person is.
av-j pn31 vbz j, c-crq pn31 vvz av av dt n1 vbz.
(15) commandment (DIV2)
1305
Image 64
1867
Heere therefore is commanded: 1 loue of truth, which by the light of nature the heathen could acknowledge.
Here Therefore is commanded: 1 love of truth, which by the Light of nature the heathen could acknowledge.
av av vbz vvn: crd n1 pp-f n1, r-crq p-acp dt n1 pp-f n1 dt j-jn vmd vvi.
(15) commandment (DIV2)
1306
Image 64
1868
Truth is, shewing a thing as it is. Truth is assertorie, or promissorie. Assertorie, of a thing present or past:
Truth is, showing a thing as it is. Truth is assertory, or promissory. Assertory, of a thing present or past:
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(15) commandment (DIV2)
1307
Image 64
1869
promissory, of a thing to come.
promissory, of a thing to come.
j, pp-f dt n1 pc-acp vvi.
(15) commandment (DIV2)
1308
Image 64
1870
Promise must be voluntary: 2 of a thing lawful: 3 in the promisers power: 4 till it be vpon iust occasion altered.
Promise must be voluntary: 2 of a thing lawful: 3 in the promisers power: 4 till it be upon just occasion altered.
vvb vmb vbi j-jn: crd pp-f dt n1 j: crd p-acp dt n2 n1: crd p-acp pn31 vbb p-acp j n1 vvn.
(15) commandment (DIV2)
1309
Image 64
1871
And this is required, Ephe, 4, 25, performed, Psalme, 15, and Psalme, 101. It appeateth publiquely, priuately.
And this is required, Ephes, 4, 25, performed, Psalm, 15, and Psalm, 101. It appeateth publicly, privately.
cc d vbz vvn, n1, crd, crd, vvn, n1, crd, cc n1, crd pn31 vvz av-j, av-j.
(15) commandment (DIV2)
1310
Image 64
1872
It must wholy be told when iust occasion requireth, otherwise not.
It must wholly be told when just occasion requires, otherwise not.
pn31 vmb av-jn vbi vvn c-crq j n1 vvz, av xx.
(15) commandment (DIV2)
1312
Image 64
1873
Not to tell the truth when one is called (though hee say no falshood) is to offend.
Not to tell the truth when one is called (though he say no falsehood) is to offend.
xx pc-acp vvi dt n1 c-crq pi vbz vvd (c-acp pns31 vvb dx n1) vbz pc-acp vvi.
(15) commandment (DIV2)
1313
Image 64
1874
Truth beeing commaunded, the contrary, to wit, lying, is forbidden, as Ephe, 4, 25, Hosea, 4, 2. In a lie, is: 1 falshood, 2 knowledge in the speaker or vtterer, that it is false which is shewed.
Truth being commanded, the contrary, to wit, lying, is forbidden, as Ephes, 4, 25, Hosea, 4, 2. In a lie, is: 1 falsehood, 2 knowledge in the speaker or utterer, that it is false which is showed.
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(15) commandment (DIV2)
1314
Image 64
1875
Some say it is one thing to lye, and another to tell a lye. Tell a lie he doth, which telleth a falshood when he thinketh it is true.
some say it is one thing to lie, and Another to tell a lie. Tell a lie he does, which Telleth a falsehood when he Thinketh it is true.
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(15) commandment (DIV2)
1316
Image 64
1876
Lying, is when one knoweth it false, and yet telleth it. 3 Purpose to deceiue. Wherefore parables, tales, as Esops fables, hyperbolae, ironies, &c. are no lyes.
Lying, is when one Knoweth it false, and yet Telleth it. 3 Purpose to deceive. Wherefore parables, tales, as Esops fables, hyperbolae, Ironies, etc. Are no lies.
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(15) commandment (DIV2)
1317
Image 64
1877
Euery kind of ly is forbidden: 1 hurtfull, which is against the good of any, in solemne iudgement,
Every kind of lie is forbidden: 1 hurtful, which is against the good of any, in solemn judgement,
d n1 pp-f vvb vbz vvn: crd j, r-crq vbz p-acp dt j pp-f d, p-acp j n1,
(15) commandment (DIV2)
1319
Image 64
1878
or otherwise, by flatterie, foolish speaking, writing. 2 Merry, which is but in iest and sport.
or otherwise, by flattery, foolish speaking, writing. 2 Merry, which is but in jest and sport.
cc av, p-acp n1, j vvg, vvg. crd j, r-crq vbz p-acp p-acp n1 cc n1.
(15) commandment (DIV2)
1319
Image 64
1879
3 Officious, which some call a good lie, when it is for some bodies benefit, without any bodies hurt. Euen this is condemned.
3 Officious, which Some call a good lie, when it is for Some bodies benefit, without any bodies hurt. Eve this is condemned.
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(15) commandment (DIV2)
1321
Image 64
1880
Psal, 5, 6. Iob, 13, 7. Rom, 3, 7.
Psalm, 5, 6. Job, 13, 7. Rom, 3, 7.
np1, crd, crd np1, crd, crd np1, crd, crd
(15) commandment (DIV2)
1321
Image 64
1881
It may be said that Abraham, Gent, 20, 2, Isaac, Gen, 26, 7. the Midwiues, Exod, 1, 19. Rahab, Ioshua 2, 4, & others did lye. Aunsw.
It may be said that Abraham, Gent, 20, 2, Isaac, Gen, 26, 7. the Midwives, Exod, 1, 19. Rahab, Ioshua 2, 4, & Others did lie. Answer.
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(15) commandment (DIV2)
1322
Image 64
1882
They might sin, we must not looke what they did, but how well, and vppon what warrant I take it, it was these worthy personages fault that they so shifted for themselues.
They might sin, we must not look what they did, but how well, and upon what warrant I take it, it was these worthy Personages fault that they so shifted for themselves.
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(15) commandment (DIV2)
1323
Image 64
1883
But what may wee thinke of stratagemes and deuises in war to beguile an enemie?
But what may we think of stratagems and devises in war to beguile an enemy?
cc-acp q-crq vmb pns12 vvb pp-f n2 cc n2 p-acp n1 pc-acp vvi dt n1?
(15) commandment (DIV2)
1324
Image 64
1884
Answ. They are lawfull, so be they be not by forsworne espials, without lying.
Answer They Are lawful, so be they be not by forsworn espials, without lying.
np1 pns32 vbr j, av vbb pns32 vbb xx p-acp j-vvn n2, p-acp vvg.
(15) commandment (DIV2)
1325
Image 64
1885
From an enemy in war, men looke for the worst, and all meanes of weakening force and craft are vsed.
From an enemy in war, men look for the worst, and all means of weakening force and craft Are used.
p-acp dt n1 p-acp n1, n2 vvb p-acp dt js, cc d n2 pp-f j-vvg n1 cc n1 vbr vvn.
(15) commandment (DIV2)
1325
Image 64
1886
Nay God himselfe in the scriptures, teacheth to vse such deuises.
Nay God himself in the Scriptures, Teaches to use such devises.
uh-x np1 px31 p-acp dt n2, vvz pc-acp vvi d n2.
(15) commandment (DIV2)
1325
Image 64
1887
Wee haue the more neede to striue against lying in our selues, for that we haue many prouocations thereunto.
we have the more need to strive against lying in our selves, for that we have many provocations thereunto.
pns12 vhb dt av-dc n1 pc-acp vvi p-acp vvg p-acp po12 n2, c-acp cst pns12 vhb d n2 av.
(15) commandment (DIV2)
1326
Image 64
1888
Our owne 1 lightnesse, and corruption: 2 too much respect of other: 3 our owne pleasure and commoditie: 4 want of zeale for the glorie of God.
Our own 1 lightness, and corruption: 2 too much respect of other: 3 our own pleasure and commodity: 4 want of zeal for the glory of God.
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(15) commandment (DIV2)
1326
Image 64
1889
We may be discouraged from lying, if wee consider that wee ought to be earnest for Gods glory, with the desire wherof, lying will not stand.
We may be discouraged from lying, if we Consider that we ought to be earnest for God's glory, with the desire whereof, lying will not stand.
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(15) commandment (DIV2)
1327
Image 64
1890
Iosua, 7, 19. If we think of the danger by lying. He that will lye, will easily forsweare.
Iosua, 7, 19. If we think of the danger by lying. He that will lie, will Easily forswear.
np1, crd, crd cs pns12 vvb pp-f dt n1 p-acp vvg. pns31 cst vmb vvi, vmb av-j vvi.
(15) commandment (DIV2)
1327
Image 64
1891
Lying ouerturneth all humane societie, in that one cannot tell whom to trust. Marke likewise howe God punished lying in Ananias and Saphira, Acts 5, 3, 4, 5, and Simon Magus, Gehesai, 2, Kings, 5, 25, 27. &c. Lying is of the deuill.
Lying overturneth all humane society, in that one cannot tell whom to trust. Mark likewise how God punished lying in Ananias and Sapphira, Acts 5, 3, 4, 5, and Simon Magus, Gehesai, 2, Kings, 5, 25, 27. etc. Lying is of the Devil.
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(15) commandment (DIV2)
1327
Image 64
1892
Thus much for false witnesse against the thing: against the person followeth, which is, against the good report of a partie.
Thus much for false witness against the thing: against the person follows, which is, against the good report of a party.
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(15) commandment (DIV2)
1328
Image 64
1893
In regard of witnesse touching a partie, we may consider our selues and others, for getting good name, and for keeping of it.
In regard of witness touching a party, we may Consider our selves and Others, for getting good name, and for keeping of it.
p-acp n1 pp-f n1 vvg dt n1, pns12 vmb vvi po12 n2 cc n2-jn, p-acp vvg j n1, cc p-acp vvg pp-f pn31.
(15) commandment (DIV2)
1329
Image 64
1894
And first for our selues & others ioyntly. What a treasure a good name is indeede aboue all outward things, may appeare.
And First for our selves & Others jointly. What a treasure a good name is indeed above all outward things, may appear.
cc ord p-acp po12 n2 cc n2-jn av-j. q-crq dt n1 dt j n1 vbz av p-acp d j n2, vmb vvi.
(15) commandment (DIV2)
1329
Image 64
1895
Eccle. 7, 3, Pro. 22, 1. whereby is declared that a good name is precious, of worth in it selfe, and profitable and of vse:
Eccle. 7, 3, Pro 22, 1. whereby is declared that a good name is precious, of worth in it self, and profitable and of use:
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(15) commandment (DIV2)
1329
Image 65
1896
it is profitable now and after, like sweete perfumes, presently refreshing, preseruing against afterward.
it is profitable now and After, like sweet perfumes, presently refreshing, preserving against afterwards.
pn31 vbz j av cc a-acp, av-j j n2, av-j vvg, vvg p-acp av.
(15) commandment (DIV2)
1329
Image 65
1897
Now wee are commaunded to procure things of good report, and for that who hath an euill name, is halfe hanged,
Now we Are commanded to procure things of good report, and for that who hath an evil name, is half hanged,
av pns12 vbr vvn pc-acp vvi n2 pp-f j n1, cc p-acp d r-crq vhz dt j-jn n1, vbz av-jn vvn,
(15) commandment (DIV2)
1329
Image 65
1898
& will hardly euer recouer a good name againe. So as that he is dissolute, who careth not what others thinke of him.
& will hardly ever recover a good name again. So as that he is dissolute, who Careth not what Others think of him.
cc vmb av av vvi dt j n1 av. av c-acp cst pns31 vbz j, r-crq vvz xx r-crq n2-jn vvb pp-f pno31.
(15) commandment (DIV2)
1329
Image 65
1899
Besides, a good name is of great force to make our duties better accepted of others,
Beside, a good name is of great force to make our duties better accepted of Others,
a-acp, dt j n1 vbz pp-f j n1 pc-acp vvi po12 n2 av-jc vvn pp-f n2-jn,
(15) commandment (DIV2)
1330
Image 65
1900
& to draw others more to Christ. And as the parties place is greater: so more care is to be had, for and of a Magistrate and Minister.
& to draw Others more to christ. And as the parties place is greater: so more care is to be had, for and of a Magistrate and Minister.
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(15) commandment (DIV2)
1330
Image 65
1901
But first of all, we must consider what good name is, that we may know the better how to procure it.
But First of all, we must Consider what good name is, that we may know the better how to procure it.
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(15) commandment (DIV2)
1332
Image 65
1902
Good name is the witnesse of such as can well iudge of the gifts of God in one.
Good name is the witness of such as can well judge of the Gifts of God in one.
j n1 vbz dt n1 pp-f d c-acp vmb av vvi pp-f dt n2 pp-f np1 p-acp crd.
(15) commandment (DIV2)
1333
Image 65
1903
Well said Aristotle, that honour was rather in the partie who honoureth, then in the partie who is honoured.
Well said Aristotle, that honour was rather in the party who Honoureth, then in the party who is honoured.
av vvd np1, cst n1 vbds av-c p-acp dt n1 r-crq vvz, av p-acp dt n1 r-crq vbz vvn.
(15) commandment (DIV2)
1334
Image 65
1904
Parties who will witnesse, are the world, the godly, God himselfe, a mans owne conscience: will I say;
Parties who will witness, Are the world, the godly, God himself, a men own conscience: will I say;
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(15) commandment (DIV2)
1335
Image 65
1905
not that all are competent witnesses, especially the world, in so much as Christ denounceth woe to such, whom all prayse, that is, the common worldings, Luke, 6, 26. Christ sheweth, that it is impossible to beleeue for them who receiue honor one of another.
not that all Are competent Witnesses, especially the world, in so much as christ Denounceth woe to such, whom all praise, that is, the Common Worldlings, Lycia, 6, 26. christ shows, that it is impossible to believe for them who receive honour one of Another.
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(15) commandment (DIV2)
1335
Image 65
1906
Ioh, 5, 44, beeing of the cōmon sort. So as that we are not to depend vpon the common voice.
John, 5, 44, being of the Common sort. So as that we Are not to depend upon the Common voice.
np1, crd, crd, vbg pp-f dt j n1. av c-acp cst pns12 vbr xx pc-acp vvi p-acp dt j n1.
(15) commandment (DIV2)
1335
Image 65
1907
But must a man therfore neglect witnesse from euil men? Aunsw.
But must a man Therefore neglect witness from evil men? Answer.
cc-acp vmb dt n1 av vvi n1 p-acp j-jn n2? np1.
(15) commandment (DIV2)
1336
Image 65
1908
No. For Paule requireth witnesse for them who are without, 1, Tim, 3, 6, 2, Cor, 4, 2. Our chiefe care must be, that we giue them no iust cause to speake euill of vs, rather then if they speake without our desert, to be much grieued for it.
No. For Paul requires witness for them who Are without, 1, Tim, 3, 6, 2, Cor, 4, 2. Our chief care must be, that we give them no just cause to speak evil of us, rather then if they speak without our desert, to be much grieved for it.
uh-dx p-acp np1 vvz n1 p-acp pno32 r-crq vbr p-acp, crd, np1, crd, crd, crd, fw-la, crd, crd po12 j-jn n1 vmb vbi, cst pns12 vvb pno32 dx j n1 pc-acp vvi j-jn pp-f pno12, av-c av cs pns32 vvb p-acp po12 n1, pc-acp vbi av-d vvn p-acp pn31.
(15) commandment (DIV2)
1337
Image 65
1909
We may keepe good report from the wicked, so long as it is for our well-dooing which wee continue in,
We may keep good report from the wicked, so long as it is for our welldoing which we continue in,
pns12 vmb vvi j n1 p-acp dt j, av av-j c-acp pn31 vbz p-acp po12 j r-crq pns12 vvb p-acp,
(15) commandment (DIV2)
1339
Image 65
1910
and if it be witnessed by the godly, and God himselfe, aswel as by these. The godly who witnes, are such as are effectually called.
and if it be witnessed by the godly, and God himself, aswell as by these. The godly who witness, Are such as Are effectually called.
cc cs pn31 vbb vvn p-acp dt j, cc np1 px31, p-acp c-acp p-acp d. dt j r-crq n1, vbr d c-acp vbr av-j vvn.
(15) commandment (DIV2)
1339
Image 65
1911
These can best distinguish the gift and grace of God: good witnesse from these is comfortable.
These can best distinguish the gift and grace of God: good witness from these is comfortable.
np1 vmb av-js vvi dt n1 cc n1 pp-f np1: j vvi p-acp d vbz j.
(15) commandment (DIV2)
1340
Image 65
1912
Euery one best iudgeth the things he knoweth.
Every one best Judgeth the things he Knoweth.
d pi av-j vvz dt n2 pns31 vvz.
(15) commandment (DIV2)
1340
Image 65
1913
Neuerthelesse, sometimes brothers will dissent, as Paule and Barnabas, Hieronimus and Augustine, this will sometimes exercise one.
Nevertheless, sometime Brother's will dissent, as Paul and Barnabas, Jerome and Augustine, this will sometime exercise one.
av, av n2 vmb vvi, c-acp np1 cc np1, np1 cc np1, d vmb av vvi pi.
(15) commandment (DIV2)
1341
Image 65
1914
God & a mans owne conscience remaine, in whose witnesse for good, wee may more reioyce, then in all other besides.
God & a men own conscience remain, in whose witness for good, we may more rejoice, then in all other beside.
np1 cc dt ng1 d n1 vvi, p-acp rg-crq n1 p-acp j, pns12 vmb av-dc vvi, av p-acp d n-jn p-acp.
(15) commandment (DIV2)
1342
Image 65
1915
The things for which one hath good fame, are the gifts and graces of God, so as that all faults and sinnes are to be remooued.
The things for which one hath good fame, Are the Gifts and graces of God, so as that all Faults and Sins Are to be removed.
dt n2 p-acp r-crq crd vhz j n1, vbr dt n2 cc n2 pp-f np1, av c-acp cst d n2 cc n2 vbr pc-acp vbi vvn.
(15) commandment (DIV2)
1343
Image 65
1916
It is disgrace to be praysed for a sin.
It is disgrace to be praised for a since.
pn31 vbz n1 pc-acp vbi vvn p-acp dt n1.
(15) commandment (DIV2)
1343
Image 65
1917
Good fame nowe thus set out, or as Iohn setteth it out, Epistle 3, verse 3, 6, the witnes of the brethren to the truth,
Good fame now thus Set out, or as John sets it out, Epistle 3, verse 3, 6, the witness of the brothers to the truth,
j n1 av av vvn av, cc p-acp np1 vvz pn31 av, n1 crd, n1 crd, crd, dt n1 pp-f dt n2 p-acp dt n1,
(15) commandment (DIV2)
1344
Image 65
1918
and loue in the party, must we our selues, for our selues first seeke,
and love in the party, must we our selves, for our selves First seek,
cc vvi p-acp dt n1, vmb pns12 po12 n2, p-acp po12 n2 ord vvi,
(15) commandment (DIV2)
1344
Image 65
1919
1 Rather dooing the thinges which may deserue good fame, then seeking good fame barely for it selfe.
1 Rather doing the things which may deserve good fame, then seeking good fame barely for it self.
vvd av-c vdg dt n2 r-crq vmb vvi j n1, av vvg j n1 av-j p-acp pn31 n1.
(15) commandment (DIV2)
1345
Image 65
1920
2 Neuer seeking fame but for the glory of God, & greater good of others, to whom thereby our gifts may be the more welcome and profitable.
2 Never seeking fame but for the glory of God, & greater good of Others, to whom thereby our Gifts may be the more welcome and profitable.
crd av vvg n1 cc-acp p-acp dt n1 pp-f np1, cc jc j pp-f n2-jn, p-acp ro-crq av po12 n2 vmb vbi dt av-dc j-jn cc j.
(15) commandment (DIV2)
1346
Image 65
1921
3 Though wee want good fame frō men, alwaies to haue good witnesse from God, and our owne hart.
3 Though we want good fame from men, always to have good witness from God, and our own heart.
crd c-acp pns12 vvb j n1 p-acp n2, av pc-acp vhi j n1 p-acp np1, cc po12 d n1.
(15) commandment (DIV2)
1347
Image 65
1922
This when we be dead, shall be our credit. Well then, wee may get good fame: If wee be iust.
This when we be dead, shall be our credit. Well then, we may get good fame: If we be just.
np1 c-crq pns12 vbb j, vmb vbi po12 n1. av av, pns12 vmb vvi j n1: cs pns12 vbb j.
(15) commandment (DIV2)
1347
Image 65
1923
The memoriall of the iust shall be blessed. Prou, 10, 7.
The memorial of the just shall be blessed. Prou, 10, 7.
dt n1 pp-f dt j vmb vbi vvn. zz, crd, crd
(15) commandment (DIV2)
1348
Image 65
1924
And 1 heere wee must take heede of secret sinnes, for which sometimes it pleaseth God to correct vs by suspicions that goe of vs, which hinder our good name.
And 1 Here we must take heed of secret Sins, for which sometime it Pleases God to correct us by suspicions that go of us, which hinder our good name.
cc crd av pns12 vmb vvi n1 pp-f j-jn n2, p-acp r-crq av pn31 vvz np1 pc-acp vvi pno12 p-acp n2 cst vvb pp-f pno12, r-crq vvb po12 j n1.
(15) commandment (DIV2)
1349
Image 65
1925
A man must take heede of small sinnes, they will be increased if once they be spoken of,
A man must take heed of small Sins, they will be increased if once they be spoken of,
dt n1 vmb vvi n1 pp-f j n2, pns32 vmb vbi vvn cs a-acp pns32 vbb vvn pp-f,
(15) commandment (DIV2)
1349
Image 65
1926
and once spoken of, they will stick long, occasions must be auoyded. Hee that will doe no ill, must doe nothing that belongeth thereto.
and once spoken of, they will stick long, occasions must be avoided. He that will do no ill, must do nothing that belongeth thereto.
cc a-acp vvn pp-f, pns32 vmb vvi av-j, n2 vmb vbi vvn. pns31 cst vmb vdi dx n-jn, vmb vdi pix cst vvz av.
(15) commandment (DIV2)
1349
Image 65
1927
The world is giuen to make the worst of any thing in another. 2 If we be carefull to preserue other mens good name, others will preserue ours.
The world is given to make the worst of any thing in Another. 2 If we be careful to preserve other men's good name, Others will preserve ours.
dt n1 vbz vvn pc-acp vvi dt js pp-f d n1 p-acp j-jn. crd cs pns12 vbb j pc-acp vvi j-jn ng2 j n1, n2-jn vmb vvi png12.
(15) commandment (DIV2)
1349
Image 65
1928
3 Doe well, and seeke not good fame, you shall finde it sooner, it is like your shadow, the more you run after it, the lesse you catch it.
3 Doe well, and seek not good fame, you shall find it sooner, it is like your shadow, the more you run After it, the less you catch it.
crd n1 av, cc vvb xx j n1, pn22 vmb vvi pn31 av-c, pn31 vbz j po22 n1, dt av-dc pn22 vvb p-acp pn31, dt dc pn22 vvb pn31.
(15) commandment (DIV2)
1351
Image 66
1929
But what if dooing my best, I cannot get a good word? Aun. Examine your selfe whether you haue not some sin vppon you, open or secret:
But what if doing my best, I cannot get a good word? Nias. Examine your self whither you have not Some since upon you, open or secret:
cc-acp q-crq cs vdg po11 js, pns11 vmbx vvi dt j n1? dt. vvb po22 n1 cs pn22 vhb xx d n1 p-acp pn22, j cc j-jn:
(15) commandment (DIV2)
1352
Image 66
1930
if you find you haue, seeke forgiuenesse thereof, amend your fault, looke to your selfe for afterward.
if you find you have, seek forgiveness thereof, amend your fault, look to your self for afterwards.
cs pn22 vvb pn22 vhb, vvb n1 av, vvb po22 n1, vvb p-acp po22 n1 c-acp av.
(15) commandment (DIV2)
1353
Image 66
1931
If vppon due examining you can find none, know that God is trying whether you will cleaue vnto him, without good report,
If upon due examining you can find none, know that God is trying whither you will cleave unto him, without good report,
cs p-acp j-jn vvg pn22 vmb vvi pix, vvb cst np1 vbz vvg cs pn22 vmb vvi p-acp pno31, p-acp j n1,
(15) commandment (DIV2)
1354
Image 66
1932
yea or no, and thinke that God thus, may correct some former sinne in you, or make you wary that you cō••t none afterward.
yea or no, and think that God thus, may correct Some former sin in you, or make you wary that you con••t none afterwards.
uh cc uh-dx, cc vvb cst np1 av, vmb vvi d j n1 p-acp pn22, cc vvb pn22 j cst pn22 vvb pix av.
(15) commandment (DIV2)
1354
Image 66
1933
One keepeth good report by the same meanes he getteth it. This is for our selues.
One Keepeth good report by the same means he gets it. This is for our selves.
pi vvz j n1 p-acp dt d n2 pns31 vvz pn31. d vbz p-acp po12 n2.
(15) commandment (DIV2)
1354
Image 66
1934
For others we get good report, 1 if we make them good. 2 If wee take heede of such things as lessen good report, deeds are infinite,
For Others we get good report, 1 if we make them good. 2 If we take heed of such things as lessen good report, Deeds Are infinite,
p-acp n2-jn pns12 vvb j n1, vvn cs pns12 vvb pno32 j. crd cs pns12 vvb n1 pp-f d n2 p-acp vvi j n1, n2 vbr j,
(15) commandment (DIV2)
1355
Image 66
1935
so are sayings, as bewraying of secrets infirmities, scoffes, whisperings, backbiting, bitternesse, deprauing thoughts, as enuie, suspitions, taking things in euill part, inuenting euill things, dissembling,
so Are sayings, as bewraying of secrets infirmities, scoffs, whisperings, backbiting, bitterness, depraving thoughts, as envy, suspicions, taking things in evil part, inventing evil things, dissembling,
av vbr n2-vvg, c-acp vvg pp-f n2-jn n2, n2, n2-vvg, n1, n1, vvg n2, c-acp n1, n2, vvg n2 p-acp j-jn n1, vvg j-jn n2, vvg,
(15) commandment (DIV2)
1356
Image 66
1936
or neglect of the gifts of God in others. 3 In excusing them who are absent, so farre as wee may with good conscience.
or neglect of the Gifts of God in Others. 3 In excusing them who Are absent, so Far as we may with good conscience.
cc n1 pp-f dt n2 pp-f np1 p-acp n2-jn. crd n1 vvg pno32 r-crq vbr j, av av-j c-acp pns12 vmb p-acp j n1.
(15) commandment (DIV2)
1356
Image 66
1937
4 In interpreting reports of others to the best, burying some, aduertising the partie of whom they are thereof, that he may looke to himselfe.
4 In interpreting reports of Others to the best, burying Some, advertising the party of whom they Are thereof, that he may look to himself.
crd n1 n-vvg n2 pp-f n2-jn p-acp dt js, vvg d, vvg dt n1 pp-f r-crq pns32 vbr av, cst pns31 vmb vvi p-acp px31.
(15) commandment (DIV2)
1358
Image 66
1938
5 Hoping well of such as haue sinned, and are nowe turned and conuerted. We keepe their good report by the same meanes.
5 Hoping well of such as have sinned, and Are now turned and converted. We keep their good report by the same means.
crd vvg av pp-f d c-acp vhb vvn, cc vbr av vvn cc vvn. pns12 vvb po32 j n1 p-acp dt d n2.
(15) commandment (DIV2)
1359
Image 66
1939
Commaundement. 10. Hetherto haue beene the commaundements for duties of act and practise:
Commandment. 10. Hitherto have been the Commandments for duties of act and practise:
n1. crd av vhi vbn dt n2 p-acp n2 pp-f n1 cc vvi:
(16) commandment (DIV2)
1360
Image 66
1940
now folow for motion and first thought, and that in the tenth and last of all.
now follow for motion and First Thought, and that in the tenth and last of all.
av vvi p-acp n1 cc ord n1, cc cst p-acp dt ord cc ord pp-f d.
(16) commandment (DIV2)
1361
Image 66
1941
Thou shalt not couet thy neighbours house, &c. Why, but doe not the former commaundements intend thoughts and stirrings? Aun.Thou shalt not covet thy neighbours house, etc. Why, but do not the former Commandments intend thoughts and stirrings? Nias.
pns21 vm2 xx vvi po21 ng1 n1, av uh-crq, cc-acp vdb xx dt j n2 vvb n2 cc n2? dt.
(16) commandment (DIV2)
1362
Image 66
1942
Yes, but heere of purpose God doth in speciall giue order for them, that wee should not pretend any ignorance,
Yes, but Here of purpose God does in special give order for them, that we should not pretend any ignorance,
uh, cc-acp av pp-f n1 np1 vdz p-acp j vvi n1 p-acp pno32, cst pns12 vmd xx vvi d n1,
(16) commandment (DIV2)
1363
Image 66
1943
as our corrupt nature easilie would.
as our corrupt nature Easily would.
c-acp po12 j n1 av-j vmd.
(16) commandment (DIV2)
1363
Image 66
1944
Againe, it may be doubted, whether heere be two commaundements, or no, for that the verbe couet is twise repeated.
Again, it may be doubted, whither Here be two Commandments, or no, for that the verb covet is twice repeated.
av, pn31 vmb vbi vvn, cs av vbi crd n2, cc uh-dx, c-acp cst dt n1 vvb vbz av vvn.
(16) commandment (DIV2)
1363
Image 66
1945
It is but one onely, as Paule sheweth, Rom, 7, 7. In this commaundement as before, is person, thing.
It is but one only, as Paul shows, Rom, 7, 7. In this Commandment as before, is person, thing.
pn31 vbz p-acp crd j, c-acp np1 vvz, np1, crd, crd p-acp d n1 c-acp a-acp, vbz n1, n1.
(16) commandment (DIV2)
1363
Image 66
1946
Thing forbidden, is the coueting of that which is an others, where the kinde of thing forbidden is to couet, the thinges coueted, house, wife, seruant, &c. of ones neighbour.
Thing forbidden, is the coveting of that which is an Others, where the kind of thing forbidden is to covet, the things coveted, house, wife, servant, etc. of ones neighbour.
n1 vvn, vbz dt vvg pp-f d r-crq vbz dt n2-jn, c-crq dt n1 pp-f n1 vvn vbz p-acp vvb, dt n2 vvd, n1, n1, n1, av pp-f pig n1.
(16) commandment (DIV2)
1365
Image 66
1947
Coueting, or desiring, is naturall, or not naturall.Coveting, or desiring, is natural, or not natural.
vvg, cc vvg, vbz j, cc xx j.
(16) commandment (DIV2)
1366
Image 66
1948
Naturall I call that which was in pure nature, as of meat and drinke for preseruation of nature, &c. this is not forbidden.
Natural I call that which was in pure nature, as of meat and drink for preservation of nature, etc. this is not forbidden.
j pns11 vvb d r-crq vbds p-acp j n1, c-acp pp-f n1 cc vvi p-acp n1 pp-f n1, av d vbz xx vvn.
(16) commandment (DIV2)
1366
Image 66
1949
Not naturall, is that which though it arise from vs, yet was not in pure nature, which is not simply forbidden,
Not natural, is that which though it arise from us, yet was not in pure nature, which is not simply forbidden,
xx j, vbz d r-crq cs pn31 vvb p-acp pno12, av vbds xx p-acp j n1, r-crq vbz xx av-j vvn,
(16) commandment (DIV2)
1367
Image 66
1950
if it bee with condition of my neighbours liking, as if I wish to buy his house at his owne reasonable price.
if it be with condition of my neighbours liking, as if I wish to buy his house At his own reasonable price.
cs pn31 vbb p-acp n1 pp-f po11 ng1 n-vvg, c-acp cs pns11 vvb pc-acp vvi po31 n1 p-acp po31 d j n1.
(16) commandment (DIV2)
1367
Image 66
1951
Againe, couetings or desirings are diuerse, according to the occasion whence they arise.
Again, couetings or desirings Are diverse, according to the occasion whence they arise.
av, n2-vvg cc n2-vvg vbr j, vvg p-acp dt n1 c-crq pns32 vvb.
(16) commandment (DIV2)
1368
Image 66
1952
Some are occasioned without vs, by deuils, men, other creatures, whereto vnlesse consent doe come, they are not sin.
some Are occasioned without us, by Devils, men, other creatures, whereto unless consent do come, they Are not since.
d vbr vvn p-acp pno12, p-acp n2, n2, j-jn n2, c-crq cs n1 vdb vvi, pns32 vbr xx n1.
(16) commandment (DIV2)
1369
Image 66
1953
The deuill tempted Christ, he resisted and sinned not.
The Devil tempted christ, he resisted and sinned not.
dt n1 vvn np1, pns31 vvd cc vvd xx.
(16) commandment (DIV2)
1369
Image 66
1954
Others are occasioned from the roote of sin in our selues, these though the least, are sinne. These are chiefelie heere meant.
Others Are occasioned from the root of since in our selves, these though the least, Are sin. These Are chiefly Here meant.
ng2-jn vbr vvn p-acp dt n1 pp-f n1 p-acp po12 n2, d c-acp dt ds, vbr n1. d vbr av-jn av vvd.
(16) commandment (DIV2)
1370
Image 66
1955
The things, house, wife, man seruaunt, maide seruant, &c. signifie all other things whatsoeuer of our neighbors, these are named as most vsuall and necessarie.
The things, house, wife, man servant, maid servant, etc. signify all other things whatsoever of our neighbours, these Are nam as most usual and necessary.
dt n2, n1, n1, n1 n1, n1 n1, av vvb d j-jn n2 r-crq pp-f po12 n2, d vbr vvn p-acp ds j cc j.
(16) commandment (DIV2)
1371
Image 66
1956
Paul fetteth it out generally, Rom, 7, 7, whom wee may most safely follow to finde out the meaning of this place, which is to condemne the imagination of the thoughts of mans hart.
Paul fetteth it out generally, Rom, 7, 7, whom we may most safely follow to find out the meaning of this place, which is to condemn the imagination of the thoughts of men heart.
np1 vvz pn31 av av-j, np1, crd, crd, ro-crq pns12 vmb av-ds av-j vvi pc-acp vvi av dt n1 pp-f d n1, r-crq vbz pc-acp vvi dt n1 pp-f dt n2 pp-f ng1 n1.
(16) commandment (DIV2)
1371
Image 66
1957
Gene, 6, 5, & 8, 21, which indeed are so by nature in all men & women.
Gene, 6, 5, & 8, 21, which indeed Are so by nature in all men & women.
zz, crd, crd, cc crd, crd, r-crq av vbr av p-acp n1 p-acp d n2 cc n2.
(16) commandment (DIV2)
1371
Image 66
1958
Neither is that speech more then plainly true, Gene, 6, 5, as may appeare, for that the like is repeated after the flood.
Neither is that speech more then plainly true, Gene, 6, 5, as may appear, for that the like is repeated After the flood.
av-d vbz d n1 av-dc cs av-j j, zz, crd, crd, c-acp vmb vvi, c-acp cst dt j vbz vvn p-acp dt n1.
(16) commandment (DIV2)
1371
Image 66
1959
Gene, 8, 21. and is also repeated by Paule, Rom, 7, 7. And though Noah be called iust, it was not for that he was so of himselfe,
Gene, 8, 21. and is also repeated by Paul, Rom, 7, 7. And though Noah be called just, it was not for that he was so of himself,
zz, crd, crd cc vbz av vvn p-acp np1, np1, crd, crd cc cs np1 vbb vvn j, pn31 vbds xx p-acp cst pns31 vbds av pp-f px31,
(16) commandment (DIV2)
1371
Image 66
1960
but by Gods speciall grace in forgiuing his sin. This imagination is the first corrupt naturall motion of the vnderstanding, and the will.
but by God's special grace in forgiving his since. This imagination is the First corrupt natural motion of the understanding, and the will.
cc-acp p-acp npg1 j n1 p-acp j-vvg po31 n1. d n1 vbz dt ord vvi j n1 pp-f dt n1, cc dt n1.
(16) commandment (DIV2)
1371
Image 66
1961
It is in vs before and after Baptisme, and is likewise sin: before Baptisme it is called originall, after Baptisme, some Diuines call it concupiscence.
It is in us before and After Baptism, and is likewise since: before Baptism it is called original, After Baptism, Some Divines call it concupiscence.
pn31 vbz p-acp pno12 a-acp cc p-acp n1, cc vbz av n1: p-acp n1 pn31 vbz vvn j-jn, p-acp n1, d n2-jn vvb pn31 n1.
(16) commandment (DIV2)
1373
Image 66
1962
This certainly after Baptisme is, as the Romanists doe not denie. 1 This is sinne, which most specially is noted in this commaundement.
This Certainly After Baptism is, as the Romanists do not deny. 1 This is sin, which most specially is noted in this Commandment.
d av-j p-acp n1 vbz, c-acp dt np1 vdb xx vvi. crd d vbz n1, r-crq av-ds av-j vbz vvn p-acp d n1.
(16) commandment (DIV2)
1374
Image 67
1963
Paule calleth this sin, Rom 7, 8, 9, so as one would maruaile why the Counsell of Trent should saie that it hath not the proper nature of sin, as it doth.
Paul calls this since, Rom 7, 8, 9, so as one would marvel why the Counsel of Trent should say that it hath not the proper nature of since, as it does.
np1 vvz d n1, np1 crd, crd, crd, av c-acp pi vmd vvi c-crq dt n1 pp-f np1 vmd vvi cst pn31 vhz xx dt j n1 pp-f n1, c-acp pn31 vdz.
(16) commandment (DIV2)
1375
Image 67
1964
2 Besides, it lusteth against the Spirit.
2 Beside, it Lusteth against the Spirit.
crd a-acp, pn31 vvz p-acp dt n1.
(16) commandment (DIV2)
1376
Image 67
1965
3 It is breach of the law, for by it one cannot loue God with all his hart, &c.
3 It is breach of the law, for by it one cannot love God with all his heart, etc.
crd pn31 vbz n1 pp-f dt n1, c-acp p-acp pn31 crd vmbx vvi np1 p-acp d po31 n1, av
(16) commandment (DIV2)
1377
Image 67
1966
But it is saide out of Iames, 1, 15, that lust when it hath conceiued bringeth forth sin,
But it is said out of James, 1, 15, that lust when it hath conceived brings forth since,
p-acp pn31 vbz vvn av pp-f np1, crd, crd, cst n1 c-crq pn31 vhz vvn vvz av n1,
(16) commandment (DIV2)
1378
Image 67
1967
and sinne when it is finished, bringeth foorth death: as if concupiscence did not bring death, and so were no sin. Aunsw.
and sin when it is finished, brings forth death: as if concupiscence did not bring death, and so were no since. Answer.
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(16) commandment (DIV2)
1378
Image 67
1968
That Iames meaneth actuall sinne by the word sin. Concupiscence indeede is not actuall sin, yet is it sin, for it is originall.
That James means actual sin by the word since. Concupiscence indeed is not actual since, yet is it since, for it is original.
cst np1 vvz j n1 p-acp dt n1 n1. n1 av vbz xx j n1, av vbz pn31 n1, c-acp pn31 vbz j-jn.
(16) commandment (DIV2)
1379
Image 67
1969
Besides, Iames sheweth, verse 14, that when a man is tempted, hee is drawne away by his owne concupiscence.
Beside, James shows, verse 14, that when a man is tempted, he is drawn away by his own concupiscence.
p-acp, np1 vvz, n1 crd, cst c-crq dt n1 vbz vvn, pns31 vbz vvn av p-acp po31 d n1.
(16) commandment (DIV2)
1379
Image 67
1970
That drawing away, is from Gods law, and is a sin, so as concupiscence is a sin.
That drawing away, is from God's law, and is a since, so as concupiscence is a since.
cst vvg av, vbz p-acp ng1 n1, cc vbz dt n1, av c-acp n1 vbz dt n1.
(16) commandment (DIV2)
1379
Image 67
1971
Wherefore Iames especially willeth to take heed of cōcupiscence, because it draweth away, and bringeth out actuall sin.
Wherefore James especially wills to take heed of concupiscence, Because it draws away, and brings out actual since.
c-crq np1 av-j vvz pc-acp vvi n1 pp-f n1, c-acp pn31 vvz av, cc vvz av j n1.
(16) commandment (DIV2)
1379
Image 67
1972
Now this cursed mother concupiscence with her brood is forbidden. These are, 1 Thoughts of things which should not be.
Now this cursed mother concupiscence with her brood is forbidden. These Are, 1 Thoughts of things which should not be.
av d j-vvn n1 n1 p-acp po31 n1 vbz vvn. d vbr, crd n2 pp-f n2 r-crq vmd xx vbi.
(16) commandment (DIV2)
1380
Image 67
1973
So as thought is not free by Gods lawe, thought it may seeme to be by mans law.
So as Thought is not free by God's law, Thought it may seem to be by men law.
av p-acp n1 vbz xx j p-acp npg1 n1, vvd pn31 vmb vvi pc-acp vbi p-acp ng1 n1.
(16) commandment (DIV2)
1381
Image 67
1974
Thoughts ought to be ordered well, else they will rise from any thing. Bernard compareth things to a Mill, which presently as meale, grind forth thoughts. 2 Dreames arising from concupiscence. 3 Sinnes of ignorance. 4 Vaine wishes without deliberation. Infinite such like.
Thoughts ought to be ordered well, Else they will rise from any thing. Bernard compareth things to a Mill, which presently as meal, grind forth thoughts. 2 Dreams arising from concupiscence. 3 Sins of ignorance. 4 Vain wishes without deliberation. Infinite such like.
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(16) commandment (DIV2)
1381
Image 67
1975
Hetherto the wordes and meaning of the tenne Commaundements, and morall law. FINIS.
Hitherto the words and meaning of the tenne commandments, and moral law. FINIS.
av dt n2 cc n1 pp-f dt crd n2, cc j n1. fw-la.
(16) commandment (DIV2)
1386
Image 67
1976
AN EXPOSITION vpon the Lords Supper. 1. Corinth. 11.23. and so forth.
an EXPOSITION upon the lords Supper. 1. Corinth. 11.23. and so forth.
dt n1 p-acp dt n2 n1. crd np1. crd. cc av av.
(17) part (DIV1)
1386
Image 67
1977
AS the whole Epistle, so is this chapter correctiue, that is, to redresse disorders crept into the Church of Corinth.
AS the Whole Epistle, so is this chapter corrective, that is, to redress disorders crept into the Church of Corinth.
p-acp dt j-jn n1, av vbz d n1 j, cst vbz, pc-acp vvi n2 vvn p-acp dt n1 pp-f np1.
(17) part (DIV1)
1387
Image 67
1978
Whereof two are mentioned heere, the one touching theyr habit and attire in prophecying and praying, the other about the Lords supper:
Whereof two Are mentioned Here, the one touching their habit and attire in prophesying and praying, the other about the lords supper:
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(17) part (DIV1)
1387
Image 67
1979
the which is set downe from the 17. verse to the end of the chapter.
the which is Set down from the 17. verse to the end of the chapter.
dt r-crq vbz vvn a-acp p-acp dt crd n1 p-acp dt n1 pp-f dt n1.
(17) part (DIV1)
1387
Image 67
1980
Wherin are two things shewed, one what the fault of the Corinthians was, from the 17. verse to the 23. the other what the truth is, touching the supper of Christ, from the 23. verse to the end of the chapter.
Wherein Are two things showed, one what the fault of the Corinthians was, from the 17. verse to the 23. the other what the truth is, touching the supper of christ, from the 23. verse to the end of the chapter.
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(17) part (DIV1)
1387
Image 67
1981
This which sheweth the truth to be had and held, setteth downe the first appointing and ordayning heereof, to the 28 verse,
This which shows the truth to be had and held, sets down the First appointing and ordaining hereof, to the 28 verse,
d r-crq vvz dt n1 pc-acp vbi vhd cc vvn, vvz a-acp dt ord vvg cc vvg av, p-acp dt crd n1,
(17) part (DIV1)
1388
Image 67
1982
then the right vsing and communicating thereof.
then the right using and communicating thereof.
cs dt n-jn vvg cc vvg av.
(17) part (DIV1)
1388
Image 67
1983
The first appointing is taught, by the Author and ordainer of this dutie, by the time,
The First appointing is taught, by the Author and ordainer of this duty, by the time,
dt ord vvg vbz vvn, p-acp dt n1 cc n1 pp-f d n1, p-acp dt n1,
(17) part (DIV1)
1389
Image 67
1984
and the partes, and the vse or end.
and the parts, and the use or end.
cc dt n2, cc dt n1 cc n1.
(17) part (DIV1)
1389
Image 67
1985
The Author is the Lord, that is Christ, yea the Father, and the holy Ghost, that is the whole Trinitie.
The Author is the Lord, that is christ, yea the Father, and the holy Ghost, that is the Whole Trinity.
dt n1 vbz dt n1, cst vbz np1, uh dt n1, cc dt j n1, cst vbz dt j-jn np1.
(17) part (DIV1)
1390
Image 67
1986
For none hath power to ordaine any thing to bind all Churches, and to continue for euer, to assure euerlasting saluation as sacraments doe, but onely the Lord.
For none hath power to ordain any thing to bind all Churches, and to continue for ever, to assure everlasting salvation as Sacraments do, but only the Lord.
p-acp pix vhz n1 pc-acp vvi d n1 pc-acp vvi d n2, cc pc-acp vvi p-acp av, pc-acp vvi j n1 p-acp n2 vdb, cc-acp av-j dt n1.
(17) part (DIV1)
1390
Image 67
1987
Que. But Paule heere saith, that hee deliuered this vnto them. Aunswer.
Que. But Paul Here Says, that he Delivered this unto them. Answer.
zz p-acp np1 av vvz, cst pns31 vvd d p-acp pno32. n1.
(17) part (DIV1)
1391
Image 67
1988
No further then he receiued from the Lord, euen that for matter and manner which hee had from him.
No further then he received from the Lord, even that for matter and manner which he had from him.
av-dx av-jc cs pns31 vvd p-acp dt n1, av cst p-acp n1 cc n1 r-crq pns31 vhd p-acp pno31.
(17) part (DIV1)
1392
Image 67
1989
And if we compare this place with the Euangelists, we shall see that Paule word for word hath set it downe as they did. Wherefore,
And if we compare this place with the Evangelists, we shall see that Paul word for word hath Set it down as they did. Wherefore,
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(17) part (DIV1)
1392
Image 67
1990
1 It is not onely dangerous, but not lawfull to adde or take from the sacrament, otherwise then at the first was necessary for the same. Quest.
1 It is not only dangerous, but not lawful to add or take from the sacrament, otherwise then At the First was necessary for the same. Quest.
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(17) part (DIV1)
1393
Image 68
1991
Doth one celebrating the supper in the morning with men and women, more then twelue, &c. agree with Christes first institution? Aun.
Does one celebrating the supper in the morning with men and women, more then twelue, etc. agree with Christ's First Institution? Nias.
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(17) part (DIV1)
1394
Image 68
1992
Yea, but this must be remembred.
Yea, but this must be remembered.
uh, cc-acp d vmb vbi vvn.
(17) part (DIV1)
1395
Image 68
1993
Some things are of the nature and beeing of a sacrament, whereto nothing must be put in that meaning, or taken from:
some things Are of the nature and being of a sacrament, whereto nothing must be put in that meaning, or taken from:
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(17) part (DIV1)
1395
Image 68
1994
other things are but accessary and besides, in regard of time, place, persons.
other things Are but accessary and beside, in regard of time, place, Persons.
j-jn n2 vbr cc-acp j-jn cc a-acp, p-acp n1 pp-f n1, n1, n2.
(17) part (DIV1)
1395
Image 68
1995
So were sundry things in the Passouer, & in the Lords first supper, which though they be now altered, doe not shew that wee breake Christes first appointment.
So were sundry things in the Passover, & in the lords First supper, which though they be now altered, do not show that we break Christ's First appointment.
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(17) part (DIV1)
1395
Image 68
1996
Such are the time, the place, the number of persons, the bread vnleauened, and others of that kind.
Such Are the time, the place, the number of Persons, the bred unleavened, and Others of that kind.
d vbr dt n1, dt n1, dt n1 pp-f n2, dt n1 vvd, cc n2-jn pp-f d n1.
(17) part (DIV1)
1395
Image 68
1997
The time when this was ordained, is the night, in which Christ was betrayed.
The time when this was ordained, is the night, in which christ was betrayed.
dt n1 c-crq d vbds vvn, vbz dt n1, p-acp r-crq np1 vbds vvn.
(17) part (DIV1)
1396
Image 68
1998
Not onely to shew the abolishing of the Passeouer, but withall to declare the loue of Christ to his Church, who immediatly before his bitter suffering, had such care of his,
Not only to show the abolishing of the Passover, but withal to declare the love of christ to his Church, who immediately before his bitter suffering, had such care of his,
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(17) part (DIV1)
1396
Image 68
1999
as also to make all thinke the more of this sacrament, as beeing Christ his farewell token,
as also to make all think the more of this sacrament, as being christ his farewell token,
c-acp av pc-acp vvi d vvi dt n1 pp-f d n1, c-acp vbg np1 po31 n1 n1,
(17) part (DIV1)
1396
Image 68
2000
as a pledge of his wonderfull kindnesse. The parts and whole sacrament follow.
as a pledge of his wonderful kindness. The parts and Whole sacrament follow.
c-acp dt n1 pp-f po31 j n1. dt n2 cc j-jn n1 vvi.
(17) part (DIV1)
1396
Image 68
2001
The which before we can well vnderstand, somewhat must be knowne, as to make a more easie passage heereunto.
The which before we can well understand, somewhat must be known, as to make a more easy passage hereunto.
dt r-crq a-acp pns12 vmb av vvi, av vmb vbi vvn, c-acp pc-acp vvi dt av-dc j n1 av.
(17) part (DIV1)
1397
Image 68
2002
1 Of all mankinde some onely are saued; that is, liue here in the fauour of God, and shall fully enioy it afterward.
1 Of all mankind Some only Are saved; that is, live Here in the favour of God, and shall Fully enjoy it afterwards.
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(17) part (DIV1)
1398
Image 68
2003
2 Whosoeuer are saued, are so by Gods mercifull agreement with them in Christ, and for his sake.
2 Whosoever Are saved, Are so by God's merciful agreement with them in christ, and for his sake.
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(17) part (DIV1)
1399
Image 68
2004
So Ieremie 31, and Ephe. 2, 12. 3 Gods agreement, is his couenant and compact with his to saue them.
So Ieremie 31, and Ephes 2, 12. 3 God's agreement, is his Covenant and compact with his to save them.
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(17) part (DIV1)
1399
Image 68
2005
4 Those who are in Gods couenant and agreement, are at one time or other called, that is, acquainted heerewith.
4 Those who Are in God's Covenant and agreement, Are At one time or other called, that is, acquainted herewith.
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(17) part (DIV1)
1401
Image 68
2006
5 Those who are called, haue this agreement and couenant betweene God and them made knowne & assured.
5 Those who Are called, have this agreement and Covenant between God and them made known & assured.
crd d r-crq vbr vvn, vhb d n1 cc n1 p-acp np1 cc pno32 vvd vvn cc vvn.
(17) part (DIV1)
1402
Image 68
2007
6 It is made knowne that there is such an one in generall, by the preaching of the word.
6 It is made known that there is such an one in general, by the preaching of the word.
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(17) part (DIV1)
1403
Image 68
2008
7 It is assured sometime by the Spirit alone, sometimes also by outward other meanes.
7 It is assured sometime by the Spirit alone, sometime also by outward other means.
crd pn31 vbz vvn av p-acp dt n1 av-j, av av p-acp j j-jn n2.
(17) part (DIV1)
1404
Image 68
2009
8 By the Spirit, when the third person in Trinitie, other meanes not being to be had, perswadeth a partie, that he is in the agreement or couenant of God.
8 By the Spirit, when the third person in Trinity, other means not being to be had, Persuadeth a party, that he is in the agreement or Covenant of God.
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(17) part (DIV1)
1405
Image 68
2010
9 By other meanes, when with the Spirit, some outward things are vsed to assure in particuler,
9 By other means, when with the Spirit, Some outward things Are used to assure in particular,
crd p-acp j-jn n2, c-crq p-acp dt n1, d j n2 vbr vvn pc-acp vvi p-acp j,
(17) part (DIV1)
1406
Image 68
2011
and more euidently euen to sence. 10 These meanes are by learned Writers in the Church, called Sacraments.
and more evidently even to sense. 10 These means Are by learned Writers in the Church, called Sacraments.
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(17) part (DIV1)
1406
Image 68
2012
This word, though it be not in the Scripture thus taken, yet is the meaning of it.
This word, though it be not in the Scripture thus taken, yet is the meaning of it.
d n1, cs pn31 vbb xx p-acp dt n1 av vvn, av vbz dt n1 pp-f pn31.
(17) part (DIV1)
1407
Image 68
2013
11 A sacrament is an ordinance of God, in the right vse whereof the partaker hath assurance, of his being in Gods couenaunt of grace.
11 A sacrament is an Ordinance of God, in the right use whereof the partaker hath assurance, of his being in God's Covenant of grace.
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(17) part (DIV1)
1408
Image 68
2014
In the due receiuing, I say, not otherwise. 12 Euery sacrament sheweth to sence one thing, and signifieth and meaneth another.
In the due receiving, I say, not otherwise. 12 Every sacrament shows to sense one thing, and signifies and means Another.
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(17) part (DIV1)
1408
Image 68
2015
In circumcision, the cutting away of the flesh, signifieth the cutting off of sinne, in the Passeouer the Lambe, Christ:
In circumcision, the cutting away of the Flesh, signifies the cutting off of sin, in the Passover the Lamb, christ:
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(17) part (DIV1)
1409
Image 68
2016
the water of Baptisme, Christes blood, and the worke of the holy Ghost. &c. 13 Euery sacrament hath bare things or elements (as they call them) and actions or ceremonies.
the water of Baptism, Christ's blood, and the work of the holy Ghost. etc. 13 Every sacrament hath bore things or elements (as they call them) and actions or ceremonies.
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(17) part (DIV1)
1409
Image 68
2017
14 Thing or element is a single creature, as of vvater, bread, wine, &c.
14 Thing or element is a single creature, as of water, bred, wine, etc.
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(17) part (DIV1)
1411
Image 68
2018
15 Action is some practise thereabouts, as sprinkling, breaking, pouring out, deliuering, taking, eating, drinking, &c. 16 The chiefe thing signified in euery sacrament, is Christ, God, and man, with all his merits, hauing fullie wrought the recouery to saluation, of euery due receiuer of the Sacrament.
15 Actium is Some practice thereabouts, as sprinkling, breaking, pouring out, delivering, taking, eating, drinking, etc. 16 The chief thing signified in every sacrament, is christ, God, and man, with all his merits, having Fully wrought the recovery to salvation, of every due receiver of the Sacrament.
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(17) part (DIV1)
1412
Image 68
2019
17 The actions are of the Minister, shewing vnto the partaker gods actions. Partaker, shewing to God & the church the partakers actions.
17 The actions Are of the Minister, showing unto the partaker God's actions. Partaker, showing to God & the Church the partakers actions.
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(17) part (DIV1)
1414
Image 68
2020
18 The thing signifying, and thing signified, are in some sort ioyned together, not euery way.
18 The thing signifying, and thing signified, Are in Some sort joined together, not every Way.
crd dt n1 vvg, cc n1 vvd, vbr p-acp d n1 vvd av, xx d n1.
(17) part (DIV1)
1415
Image 69
2021
19 They are not together in the same place, not both giuen by one partie, not giuen at one time, not to one part, not in one manner.
19 They Are not together in the same place, not both given by one party, not given At one time, not to one part, not in one manner.
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(17) part (DIV1)
1416
Image 69
2022
For the bread, water, or wine is heere: Christ his body is in heauen. The Minister giueth the bread: GOD Christ his bodie.
For the bred, water, or wine is Here: christ his body is in heaven. The Minister gives the bred: GOD christ his body.
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(17) part (DIV1)
1416
Image 69
2023
The bread may be giuen now: Christs body after. The bread is giuen to the hand & mouth:
The bred may be given now: Christ body After. The bred is given to the hand & Mouth:
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(17) part (DIV1)
1416
Image 69
2024
Christ his body to the soule and faith. The bread is giuen after an ordinary manner:
christ his body to the soul and faith. The bred is given After an ordinary manner:
np1 po31 n1 p-acp dt n1 cc n1. dt n1 vbz vvn p-acp dt j n1:
(17) part (DIV1)
1416
Image 69
2025
Christs body otherwise, for our soules by fayth mount vp to heauen, and lay hold of it there.
Christ body otherwise, for our Souls by faith mount up to heaven, and lay hold of it there.
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(17) part (DIV1)
1416
Image 69
2026
20 They are together, 1 In the right vse, that is, the partie dulie partaking hath both. 2 As a signe and the thing signified are together:
20 They Are together, 1 In the right use, that is, the party duly partaking hath both. 2 As a Signen and the thing signified Are together:
crd pns32 vbr av, vvn p-acp dt j-jn n1, cst vbz, dt n1 av-jn vvg vhz av-d. crd p-acp dt n1 cc dt n1 vvn vbr av:
(17) part (DIV1)
1417
Image 69
2027
for as the signe maketh the thing signified to be remembred, so doe the outward things cause the other to be thought of. 3 As a promise to be performed vpon condition,
for as the Signen makes the thing signified to be remembered, so do the outward things cause the other to be Thought of. 3 As a promise to be performed upon condition,
c-acp c-acp dt n1 vvz dt n1 vvd pc-acp vbi vvn, av vdb dt j n2 vvi dt j-jn pc-acp vbi vvn pp-f. crd p-acp dt n1 pc-acp vbi vvn p-acp n1,
(17) part (DIV1)
1417
Image 69
2028
if the condition be kept on the one, the promise is on the other;
if the condition be kept on the one, the promise is on the other;
cs dt n1 vbb vvn p-acp dt crd, dt n1 vbz p-acp dt j-jn;
(17) part (DIV1)
1417
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2029
so if wee keepe the conditions of the sacraments, the things signified by them are likewise. 21 Sacraments are Iewish, Christian.
so if we keep the conditions of the Sacraments, the things signified by them Are likewise. 21 Sacraments Are Jewish, Christian.
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(17) part (DIV1)
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Iewish among the Iewes till Christes death: Christian ordained by Christ, to continue among the Christians to the end of the world.
Jewish among the Iewes till Christ's death: Christian ordained by christ, to continue among the Christians to the end of the world.
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(17) part (DIV1)
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22 Christes sacraments are two Baptisme. The Lords supper.
22 Christ's Sacraments Are two Baptism. The lords supper.
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(17) part (DIV1)
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23 Baptisme is a sacrament Christian, assuring the first receiuing into, and beeing in the couenant of grace.
23 Baptism is a sacrament Christian, assuring the First receiving into, and being in the Covenant of grace.
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(17) part (DIV1)
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The Lords supper is a Christian sacrament, assuring cōtinuaunce & maintenaunce in the couenaunt of grace, the doctrine whereof is set downe 1, Cor. 11. as before.
The lords supper is a Christian sacrament, assuring Continuance & maintenance in the Covenant of grace, the Doctrine whereof is Set down 1, Cor. 11. as before.
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(17) part (DIV1)
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The parts whereof are two, one concerning the bread, the other concerning the cup.
The parts whereof Are two, one Concerning the bred, the other Concerning the cup.
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(17) part (DIV1)
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The bread is taken, and after thanksgiuing broken, with saying, Take, eate, this is my body. &c. This bread, though now vnleauened by occasion of the Passeouer, was the vsuall bread they were wont thē to haue, such as ours in the sacrament should be, not wafers, not vnleauened bread.
The bred is taken, and After thanksgiving broken, with saying, Take, eat, this is my body. etc. This bred, though now unleavened by occasion of the Passover, was the usual bred they were wont them to have, such as ours in the sacrament should be, not wafers, not unleavened bred.
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(17) part (DIV1)
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By this bread was and is signified Christ. First his person God and man, performing all things for our saluation.
By this bred was and is signified christ. First his person God and man, performing all things for our salvation.
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(17) part (DIV1)
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Secondly his offices of King, Prophet, Priest.
Secondly his Offices of King, Prophet, Priest.
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(17) part (DIV1)
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Thirdly, his deserts in his liuing and dying, doing and suffering for our iustification, sanctification, redemption,
Thirdly, his deserts in his living and dying, doing and suffering for our justification, sanctification, redemption,
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(17) part (DIV1)
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and whatsoeuer else for our euerlasting happines. It pleased Christ to vse bread to signifie this.
and whatsoever Else for our everlasting happiness. It pleased christ to use bred to signify this.
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(17) part (DIV1)
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1 That because that bread is a chiefe maintainer of naturall strength euen alone, so we should know Christ is for our heauenly life, that if we haue nothing but him, we may make good shift.
1 That Because that bred is a chief maintainer of natural strength even alone, so we should know christ is for our heavenly life, that if we have nothing but him, we may make good shift.
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(17) part (DIV1)
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2. That as bread is vsuall and daily, so should Christ be vnto vs.
2. That as bred is usual and daily, so should christ be unto us
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(17) part (DIV1)
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3. That as bread is parable and at hand, so wee should know God is as ready alwayes,
3. That as bred is parable and At hand, so we should know God is as ready always,
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(17) part (DIV1)
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and offereth himselfe to them who seeke him.
and Offereth himself to them who seek him.
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(17) part (DIV1)
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4. To put vs in minde, that as his naturall body is one, so we his misticall should be. 1. Cor. 10. This bread Christ tooke, according as the ceremonie at the Passeouer was.
4. To put us in mind, that as his natural body is one, so we his mystical should be. 1. Cor. 10. This bred christ took, according as the ceremony At the Passover was.
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(17) part (DIV1)
1429
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This taking of the bread was into the hands:
This taking of the bred was into the hands:
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(17) part (DIV1)
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and in the first institution it was taken by Christ, as the good-man of the house vsed at the Passeouer, shewing the duty of all Ministers to succeede.
and in the First Institution it was taken by christ, as the goodman of the house used At the Passover, showing the duty of all Ministers to succeed.
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(17) part (DIV1)
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This taking must be considered as of the bread. thing signified.
This taking must be considered as of the bred. thing signified.
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(17) part (DIV1)
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Of the bread, shewing first the seperation of it from a common vse, now it is foode for the soule,
Of the bred, showing First the separation of it from a Common use, now it is food for the soul,
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(17) part (DIV1)
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so is Christ set apart from common men. Iohn 17.
so is christ Set apart from Common men. John 17.
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(17) part (DIV1)
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Christ doth it first, to shew that himselfe willingly giueth himselfe for his Church, which serueth to strengthen our faith and perswasion in his loue to vs. The Minister doth it as to represent God the fathers action, giuing his sonne likewise to that end.
christ does it First, to show that himself willingly gives himself for his Church, which serveth to strengthen our faith and persuasion in his love to us The Minister does it as to represent God the Father's actium, giving his son likewise to that end.
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(17) part (DIV1)
1434
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So as that the whole Trinity sealeth these things vnto vs. A second action followeth, giuing thanks, Matthew and Mark haue, blessing, all is one.
So as that the Whole Trinity Sealeth these things unto us A second actium follows, giving thanks, Matthew and Mark have, blessing, all is one.
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(17) part (DIV1)
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This was also according to the ceremonie in the Passeouer, in the name of the assembly.
This was also according to the ceremony in the Passover, in the name of the assembly.
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(17) part (DIV1)
1437
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Giuing thanks & blessing may haue two meanings, first as to God, so are they all one,
Giving thanks & blessing may have two meanings, First as to God, so Are they all one,
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(17) part (DIV1)
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secondly ouer the creature of bread, is all one. So that heere
secondly over the creature of bred, is all one. So that Here
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(17) part (DIV1)
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1 Is shewed, that the outward creature is reuerently to be vsed, with calling vpon the name of God, in crauing assistance to vse this holy ordinance as we should.
1 Is showed, that the outward creature is reverently to be used, with calling upon the name of God, in craving assistance to use this holy Ordinance as we should.
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(17) part (DIV1)
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2 That we should praise God, as for all fauours in generall, so for our redemption by Christ,
2 That we should praise God, as for all favours in general, so for our redemption by christ,
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(17) part (DIV1)
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and assuring vs thereof by this Sacrament. He brake according to the ceremonie at the Passeouer.
and assuring us thereof by this Sacrament. He brake according to the ceremony At the Passover.
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(17) part (DIV1)
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1 To deuide it. 2. To represent Christes sufferings. 1 Whole bread is not to be deliuered.
1 To divide it. 2. To represent Christ's sufferings. 1 whole bred is not to be Delivered.
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(17) part (DIV1)
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2 Bread must be broken to be deuided among sundry, not as with the Papists, who breake, but doe not distribute alwayes.
2 Bred must be broken to be divided among sundry, not as with the Papists, who break, but do not distribute always.
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(17) part (DIV1)
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3 We must neuer be present at this ceremonie, but call to minde Christes torments for vs. 4 If Christ were tormented for vs, we must be greeued for our selues, for this serued the sowre hearbs at the Passeouer, in these was Iudas sop dipped.
3 We must never be present At this ceremony, but call to mind Christ's torments for us 4 If christ were tormented for us, we must be grieved for our selves, for this served the sour herbs At the Passover, in these was Iudas sop dipped.
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(17) part (DIV1)
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Matthew hath, that Christ gaue to his Disciples, and did not offer to God. Indeede some writers call this a sacrifice:
Matthew hath, that christ gave to his Disciples, and did not offer to God. Indeed Some writers call this a sacrifice:
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(17) part (DIV1)
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not properly, 1 but a memorie of Christes sacrifice, 2 wherin wee sacrifice our selues to God. 3 Giue almes to the poore, which is a kind of sacrifice.
not properly, 1 but a memory of Christ's sacrifice, 2 wherein we sacrifice our selves to God. 3 Give alms to the poor, which is a kind of sacrifice.
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(17) part (DIV1)
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And said, that is, aloud and plainly that all might vnderstand. All comming to this Sacrament, must haue knowledge of the word and this sacrament.
And said, that is, aloud and plainly that all might understand. All coming to this Sacrament, must have knowledge of the word and this sacrament.
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(17) part (DIV1)
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The Minister must not mumble as among the Papists.
The Minister must not mumble as among the Papists.
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(17) part (DIV1)
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In the speeches of Christ following in 4 braunches, wee may mark a commaundement, a promise, a duty of the receauer.
In the Speeches of christ following in 4 branches, we may mark a Commandment, a promise, a duty of the receiver.
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(17) part (DIV1)
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Take, not onely into your mouthes, but into your hands, representing the soule and faith: Yee, euery of yee, euen at this instant. A meruailous strength to faith.Take, not only into your mouths, but into your hands, representing the soul and faith: Ye, every of ye, even At this instant. A marvelous strength to faith.
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(17) part (DIV1)
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This we are commaunded to doe. I promise that vnto you which I commaund and you doe.
This we Are commanded to do. I promise that unto you which I command and you do.
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(17) part (DIV1)
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The Minister in Gods place putteth vs in minde of particuler faith. The receauer professeth faith, and that particuler, euen now quickned at this sacrament.
The Minister in God's place putteth us in mind of particular faith. The receiver Professes faith, and that particular, even now quickened At this sacrament.
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(17) part (DIV1)
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Eate, that is, deuide by chewing and preparing to concoction. 1 We must not reserue the bread.Eat, that is, divide by chewing and preparing to concoction. 1 We must not reserve the bred.
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(17) part (DIV1)
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2 Wee must haue some strength of faith, as it were to chew the ••d. 3 We must be able to distinguish things in Christ.
2 we must have Some strength of faith, as it were to chew the ••d. 3 We must be able to distinguish things in christ.
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(17) part (DIV1)
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4 Christ must be mistically incorporate vnto vs. This, not the shewes which cannot be deuided.
4 christ must be mystically incorporate unto us This, not the shows which cannot be divided.
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(17) part (DIV1)
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Not in diuidium vagam, hoc doth determine. Not that which is with or vnder the bread.
Not in diuidium vagam, hoc does determine. Not that which is with or under the bred.
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(17) part (DIV1)
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Christ is present but in the right vse, these words are in the beginning. This, that is, this very bread.
christ is present but in the right use, these words Are in the beginning. This, that is, this very bred.
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(17) part (DIV1)
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Is, not properly, no more then the cup is the new testament. Else Christ should haue eaten himselfe. 2 His body should be baked, not by transubstantiation.Is, not properly, no more then the cup is the new Testament. Else christ should have eaten himself. 2 His body should be baked, not by transubstantiation.
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(17) part (DIV1)
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Transubstantiation hath no ground in scriptures. There was none at the first supper, for then Christes body was seene.
Transubstantiation hath no ground in Scriptures. There was none At the First supper, for then Christ's body was seen.
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(17) part (DIV1)
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It is no otherwise heere then in Baptisme. Paul calleth it bread: If it should be transubstantiate, there should be no signe.
It is not otherwise Here then in Baptism. Paul calls it bred: If it should be transubstantiate, there should be no Signen.
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(17) part (DIV1)
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Accidences should nourish, should be without subiects.
Accidences should nourish, should be without Subjects.
n2 vmd vvi, vmd vbi p-acp n2-jn.
(17) part (DIV1)
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Not by consubstantiation. 1 Christ sate visible at the first, 2 He is now in heauen:
Not by consubstantiation. 1 christ sat visible At the First, 2 He is now in heaven:
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(17) part (DIV1)
1467
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If thus, his body should not haue partem extra partem, one part out of another. Is, in the due vse, is to faith.
If thus, his body should not have partem extra partem, one part out of Another. Is, in the due use, is to faith.
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(17) part (DIV1)
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Thus the word (is) in sacramentall speeches is for, signifieth Gen. 17. &c. My body, (syne•d:
Thus the word (is) in sacramental Speeches is for, signifies Gen. 17. etc. My body, (syne•d:
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(17) part (DIV1)
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I take it) my selfe with all that is mine, or belonging to my person, office, or merits as before.
I take it) my self with all that is mine, or belonging to my person, office, or merits as before.
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(17) part (DIV1)
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Which is broken for you, that is, which shortly shall be crucified for you.Which is broken for you, that is, which shortly shall be Crucified for you.
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(17) part (DIV1)
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Luke hath it, which is giuen for you, that is, straight-way shall be giuen to death for you.
Luke hath it, which is given for you, that is, straightway shall be given to death for you.
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(17) part (DIV1)
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This doe in remembrance of me. Where is a duty commaunded, and the manner how.This do in remembrance of me. Where is a duty commanded, and the manner how.
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(17) part (DIV1)
1471
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The duty is, doe this, not that heere the Apostles were made Priests, but that Christians are commaunded to practise this dutie.
The duty is, do this, not that Here the Apostles were made Priests, but that Christians Are commanded to practise this duty.
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(17) part (DIV1)
1471
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1 So as that it is not in their choise to doe it or no, if they be not fit, they must presently make themselues fit.
1 So as that it is not in their choice to do it or no, if they be not fit, they must presently make themselves fit.
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(17) part (DIV1)
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2 Christians must often doe it.
2 Christians must often do it.
crd np1 vmb av vdi pn31.
(17) part (DIV1)
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Indeede there is no set time, but the oftener the better, so that due reuerence and regard be had thereof and therein.
Indeed there is no Set time, but the oftener the better, so that due Reverence and regard be had thereof and therein.
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(17) part (DIV1)
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3 It must be doone alwaies according to the first institution. The manner is, in remembrance of Christ.
3 It must be done always according to the First Institution. The manner is, in remembrance of christ.
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(17) part (DIV1)
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Christ signifieth as before in the word body, and before that bread.
christ signifies as before in the word body, and before that bred.
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(17) part (DIV1)
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Remembrance is a word of sence, and signifieth calling to mind, or keeping in mind, in the English.
Remembrance is a word of sense, and signifies calling to mind, or keeping in mind, in the English.
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(17) part (DIV1)
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The Greeke signifieth calling to mind, such words as these of sence, doe signifie besides, actions and affections.
The Greek signifies calling to mind, such words as these of sense, do signify beside, actions and affections.
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(17) part (DIV1)
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So as that heereby are wee put in minde.
So as that hereby Are we put in mind.
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(17) part (DIV1)
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1 That we are by nature forgetfull of Christ, and his merits, and our owne duties.
1 That we Are by nature forgetful of christ, and his merits, and our own duties.
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(17) part (DIV1)
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2 That we should know Christ. 3 Loue him. 4. Beleeue in him.
2 That we should know christ. 3 Love him. 4. Believe in him.
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(17) part (DIV1)
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Hetherto the first part of this sacrament, now followeth the other concerning the wine, Where we must consider againe, the element. actions.
Hitherto the First part of this sacrament, now follows the other Concerning the wine, Where we must Consider again, the element. actions.
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(17) part (DIV1)
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The element is wine, the actions as before.
The element is wine, the actions as before.
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(17) part (DIV1)
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Marke first that God vseth two signes in this sacrament, because he would the more strengthen our faith, and seeke all in Christ.
Mark First that God uses two Signs in this sacrament, Because he would the more strengthen our faith, and seek all in christ.
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(17) part (DIV1)
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So as that no man may keepe either from any communicant, and euery communicant is to desire both.
So as that no man may keep either from any communicant, and every communicant is to desire both.
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(17) part (DIV1)
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This cup, that is, this wine. Wine was theyr most generous drinke. It is likely that it was mingled with water in those hote countries.This cup, that is, this wine. Wine was their most generous drink. It is likely that it was mingled with water in those hight countries.
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(17) part (DIV1)
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We must vse wine, not mingle it with water, it is not our vsuall drinke, as it was theirs.
We must use wine, not mingle it with water, it is not our usual drink, as it was theirs.
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The thing signified is Christes blood. Is, that is, signifieth.
The thing signified is Christ's blood. Is, that is, signifies.
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(17) part (DIV1)
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There seemeth not to be the same manner in Paule and Matthew for the words following.
There seems not to be the same manner in Paul and Matthew for the words following.
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(17) part (DIV1)
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Paule saith, this cup is the new Testament in my blood, that is, this wine is my blood, which confirmeth and ratifieth the new testament,
Paul Says, this cup is the new Testament in my blood, that is, this wine is my blood, which confirmeth and ratifieth the new Testament,
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and that it belongeth vnto you. Matthew hath, This is my blood of the newe Testament, to the same sence.
and that it belongeth unto you. Matthew hath, This is my blood of the new Testament, to the same sense.
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(17) part (DIV1)
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So that the thing signified is the blood of Christ, and by vvine,
So that the thing signified is the blood of christ, and by wine,
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1 To teach that wee must haue some sweet feeling of Christ. 2 And that it is he who cheareth our harts.
1 To teach that we must have Some sweet feeling of christ. 2 And that it is he who Cheereth our hearts.
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(17) part (DIV1)
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Now this his blood is shed and poured out for vs, whereby is signified his death and merits for vs. Note by the way the leprosie of sin, which could not be cured, but by the blood of God.
Now this his blood is shed and poured out for us, whereby is signified his death and merits for us Note by the Way the leprosy of since, which could not be cured, but by the blood of God.
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Testament in effect heere is the same with couenant, saue that testament or will implieth death.
Testament in Effect Here is the same with Covenant, save that Testament or will Implies death.
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And is nothing, but Gods agreement with mankind for their saluation. This to continue and be effectuall, is but one.
And is nothing, but God's agreement with mankind for their salvation. This to continue and be effectual, is but one.
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(17) part (DIV1)
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And is the pleasure of God to saue men for Christes sake, and according to diuers cōsiderations is old, till Christ,
And is the pleasure of God to save men for Christ's sake, and according to diverse considerations is old, till christ,
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(17) part (DIV1)
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for the Iewes, in ceremonies, and to vanish:
for the Iewes, in ceremonies, and to vanish:
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(17) part (DIV1)
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New, not but that it was heeretofore, but was by Christ so cleerely published as it seemed new. 2 Shall not decay. 3 Renueth vs more and more.
New, not but that it was heretofore, but was by christ so clearly published as it seemed new. 2 Shall not decay. 3 Reneweth us more and more.
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The benefits of this Ieremy setteth out 31 chap: and are the same we haue heard of before in Christ.
The benefits of this Ieremy sets out 31 chap: and Are the same we have herd of before in christ.
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(17) part (DIV1)
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All which, this wine is giuen as a seale to cōfirme, that they belong to the due receiuer.
All which, this wine is given as a seal to confirm, that they belong to the due receiver.
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(17) part (DIV1)
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This must wee drinke as eate the former, by commaundement in remembrance.
This must we drink as eat the former, by Commandment in remembrance.
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(17) part (DIV1)
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Matthew hath, drinke yee all, as if our Lord would preuent the corruption in the Church of Rome. Obiect.
Matthew hath, drink ye all, as if our Lord would prevent the corruption in the Church of Rome. Object.
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(17) part (DIV1)
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Luke maketh mention of two cups. 22, 17, 20. How will both stand? Aun. The former was of the Passeouer, the latter vvas onely of the Lords supper.
Luke makes mention of two cups. 22, 17, 20. How will both stand? Nias. The former was of the Passover, the latter was only of the lords supper.
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(17) part (DIV1)
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Thus much of the parts, the vse followeth in the 26. which is easily vnderstood by that which went before.
Thus much of the parts, the use follows in the 26. which is Easily understood by that which went before.
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(17) part (DIV1)
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Hetherto hath beene the doctrine of the institution, now followeth that which is for the meete partaking thereof;
Hitherto hath been the Doctrine of the Institution, now follows that which is for the meet partaking thereof;
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(17) part (DIV1)
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from the beginning of verse 27. to the end of the chapter. In which is declared the necessitie of meete partaking, & the manner how.
from the beginning of verse 27. to the end of the chapter. In which is declared the necessity of meet partaking, & the manner how.
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(17) part (DIV1)
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The necessitie is verse 27, and is from the danger of vnmeete or vnwoorthy receiuing, for none can receiue but worthily, or vnworthily.
The necessity is verse 27, and is from the danger of unmeet or unworthy receiving, for none can receive but worthily, or unworthily.
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(17) part (DIV1)
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The danger is that the vnworthy receiuer shall be guiltie of the body and blood of the Lord.
The danger is that the unworthy receiver shall be guilty of the body and blood of the Lord.
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(17) part (DIV1)
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Where first wee must know what it is vnworthily to receiue, then what it is to be guilty of the body and blood of the Lord.
Where First we must know what it is unworthily to receive, then what it is to be guilty of the body and blood of the Lord.
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(17) part (DIV1)
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Worthy or vnworthy, is with comparison or respect, & that betweene Quantities. Qualities. Worth in quantitie, is equalitie, as a peny for a penyworth:
Worthy or unworthy, is with comparison or respect, & that between Quantities. Qualities. Worth in quantity, is equality, as a penny for a pennyworth:
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(17) part (DIV1)
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worth in quality is likenesse, or comming neere. This vnworthily is meant of quantity, but quality.
worth in quality is likeness, or coming near. This unworthily is meant of quantity, but quality.
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(17) part (DIV1)
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Vnworthily is not contrary or beside the excellencie of the mysterie, or not in euery point not according to the dutie of the receiuer.
Unworthily is not contrary or beside the excellency of the mystery, or not in every point not according to the duty of the receiver.
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(17) part (DIV1)
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For then none should receiue worthily, as not beeing able to doe as they ought.
For then none should receive worthily, as not being able to do as they ought.
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(17) part (DIV1)
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But vnworthily is vnmeetly, or vnlikely, so Math. 3. And the Ruler of the Synagogue thought himselfe not worthy, that is, not meete. &c. This vnwoorthily must be iudged according to Christes institution of this sacrament:
But unworthily is vnmeetly, or unlikely, so Math. 3. And the Ruler of the Synagogue Thought himself not worthy, that is, not meet. etc. This unworthily must be judged according to Christ's Institution of this sacrament:
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so as that if wee vse it otherwise then he appointed we should vse it, it is vnworthily.
so as that if we use it otherwise then he appointed we should use it, it is unworthily.
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(17) part (DIV1)
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To be guiltie of the body and blood of Christ, is to sinne against the body and blood of Christ, that is against Christ himselfe,
To be guilty of the body and blood of christ, is to sin against the body and blood of christ, that is against christ himself,
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(17) part (DIV1)
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and to be subiect to the punishments therefore, so Math, 5, 21, 22. Iames, 2, 10. The fault is most grieuous, beeing against God, offering vs the blood of his couenaunt.
and to be Subject to the punishments Therefore, so Math, 5, 21, 22. James, 2, 10. The fault is most grievous, being against God, offering us the blood of his Covenant.
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(17) part (DIV1)
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Heb. 10, 28, 29. The wishing whereof to themselues, what hath it brought but notorious, and extreame misery?
Hebrew 10, 28, 29. The wishing whereof to themselves, what hath it brought but notorious, and extreme misery?
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But some may say, how may this be, seeing Christ his bodie is not there really? Aun.
But Some may say, how may this be, seeing christ his body is not there really? Nias.
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It is sufficient that his ordinances are abused, and those holy signes which he ordained, so despighted.
It is sufficient that his ordinances Are abused, and those holy Signs which he ordained, so despited.
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(17) part (DIV1)
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So the reproch done to Princes pictures, armes, Letters, Embassadours, redoundeth to the Prince. Wee our selues so interprete things done toward our selues.
So the reproach done to Princes pictures, arms, Letters, ambassadors, redoundeth to the Prince. we our selves so interpret things done towards our selves.
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(17) part (DIV1)
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None can from hence therefore gather, that wicked or worldly men, doe eate the body of Christ.
None can from hence Therefore gather, that wicked or worldly men, do eat the body of christ.
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They may eate (as S. Augustine saith) the bread of the Lord, they cannot eate, the bread the Lord, who to all receiuers is life.
They may eat (as S. Augustine Says) the bred of the Lord, they cannot eat, the bred the Lord, who to all Receivers is life.
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(17) part (DIV1)
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Thus much for the necessity of meete partaking, nowe followeth the manner how, and that from the 28 verse on, the which first is shortly named, after is further enlarged.
Thus much for the necessity of meet partaking, now follows the manner how, and that from the 28 verse on, the which First is shortly nam, After is further enlarged.
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(17) part (DIV1)
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It is shortly named, verse 28, and is said to be examination.
It is shortly nam, verse 28, and is said to be examination.
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(17) part (DIV1)
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The which we may consider by the properties of it, & by the nature and parts.
The which we may Consider by the properties of it, & by the nature and parts.
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(17) part (DIV1)
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The properties are first the necessitie, second, the generalitie, third, integritie, the speciall parties whō it most chieflie concerneth.
The properties Are First the necessity, second, the generality, third, integrity, the special parties whom it most chiefly concerns.
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(17) part (DIV1)
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The necessitie appeareth by therefore, the commaundement, so as that otherwise they ought not to partake,
The necessity appears by Therefore, the Commandment, so as that otherwise they ought not to partake,
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(17) part (DIV1)
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neyther can they please God, or haue comfort in theyr harts.
neither can they please God, or have Comfort in their hearts.
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(17) part (DIV1)
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And indeede if men consider the greatnes of the mysterie, search and tryall cannot be but most necessary.
And indeed if men Consider the greatness of the mystery, search and trial cannot be but most necessary.
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(17) part (DIV1)
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Men must take heede that custome doe not take away care, we must doe it for conscience.
Men must take heed that custom do not take away care, we must do it for conscience.
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(17) part (DIV1)
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The generalitie is in the word man, which signifieth male or female, old or young, of any degree.
The generality is in the word man, which signifies male or female, old or young, of any degree.
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So that none to be admitted must be accepted, nor any to be accepted not examined. So is man taken.
So that none to be admitted must be accepted, nor any to be accepted not examined. So is man taken.
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(17) part (DIV1)
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Iohn 3, 27. Iohn 5, 7. Iohn 7, 46. The reason of this generalitie is, that Christianitie, and the duties thereof, are as well for one as other.
John 3, 27. John 5, 7. John 7, 46. The reason of this generality is, that Christianity, and the duties thereof, Are as well for one as other.
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(17) part (DIV1)
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Neither is there any who hath not iust cause to try out himselfe.
Neither is there any who hath not just cause to try out himself.
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(17) part (DIV1)
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Well therefore doth our Church appoint the names to bee sent, that helpe may be had.
Well Therefore does our Church appoint the names to be sent, that help may be had.
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(17) part (DIV1)
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None may be without his garment. The integritie or vprightnes in this tryall, is implied in the word, examine.
None may be without his garment. The integrity or uprightness in this trial, is implied in the word, examine.
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Which sheweth an exquisite and most diligent search, as Lapidaries, and Goldsmithes doe, to find out true from counterfeit, good from bad.
Which shows an exquisite and most diligent search, as Lapidaries, and Goldsmith's doe, to find out true from counterfeit, good from bad.
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(17) part (DIV1)
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Where a man had need of great skill, seeing the thing he seeketh is most excellent,
Where a man had need of great skill, seeing the thing he seeks is most excellent,
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and to be deceiued, is great losse.
and to be deceived, is great loss.
cc pc-acp vbi vvn, vbz j n1.
(17) part (DIV1)
1525
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Now this examination must be such, as euer to search till we find our selues in good estate,
Now this examination must be such, as ever to search till we find our selves in good estate,
av d n1 vmb vbi d, c-acp av pc-acp vvi c-acp pns12 vvb po12 n2 p-acp j n1,
(17) part (DIV1)
1525
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as they who dig for mettals, like the Shunanite to Elisha, so Christ commandeth to seeke.
as they who dig for metals, like the Shunanite to Elisha, so christ commands to seek.
c-acp pns32 r-crq vvb p-acp n2, av-j dt j p-acp np1, av np1 vvz pc-acp vvi.
(17) part (DIV1)
1525
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But some will say, what if I finde not the thinges I looke for? I aunswer.
But Some will say, what if I find not the things I look for? I answer.
p-acp d vmb vvi, r-crq cs pns11 vvb xx dt n2 pns11 vvb p-acp? pns11 vvb.
(17) part (DIV1)
1526
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Presently so set your selfe to seeke as you giue not ouer till you find. The things you looke for, are of meere necessity to euerlasting saluation:
Presently so Set your self to seek as you give not over till you find. The things you look for, Are of mere necessity to everlasting salvation:
av-j av vvn po22 n1 pc-acp vvi c-acp pn22 vvb xx p-acp c-acp pn22 vvb. dt n2 pn22 vvb p-acp, vbr pp-f j n1 p-acp j n1:
(17) part (DIV1)
1527
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and that not onely at the Sacrament, but all times before, and afterward.
and that not only At the Sacrament, but all times before, and afterwards.
cc cst xx av-j p-acp dt n1, cc-acp d n2 a-acp, cc av.
(17) part (DIV1)
1527
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Therefore in this case must we doe as they who are sick, hungry, for phisicke and meate, not differing,
Therefore in this case must we do as they who Are sick, hungry, for physic and meat, not differing,
av p-acp d n1 vmb pns12 vdi p-acp pns32 r-crq vbr j, j, p-acp n1 cc n1, xx vvg,
(17) part (DIV1)
1528
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and it is a manifest euill signe not to be earnest this way. The persons whom this examination concerneth, is euery man and party toward himselfe.
and it is a manifest evil Signen not to be earnest this Way. The Persons whom this examination concerns, is every man and party towards himself.
cc pn31 vbz dt j j-jn n1 xx pc-acp vbi j d n1. dt n2 ro-crq d n1 vvz, vbz d n1 cc n1 p-acp px31.
(17) part (DIV1)
1528
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Not but that others, who haue charge of others, must endeuour. as Exod. 12, 26, 27. Deut, 6, 7, Gene. 18, 19.
Not but that Others, who have charge of Others, must endeavour. as Exod 12, 26, 27. Deuteronomy, 6, 7, Gene. 18, 19.
xx p-acp d n2-jn, r-crq vhb n1 pp-f n2-jn, vmb n1. c-acp np1 crd, crd, crd np1, crd, crd, np1 crd, crd
(17) part (DIV1)
1530
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But that though they should faile, yet euery party, must be able, willing, and practising to examine themselues.
But that though they should fail, yet every party, must be able, willing, and practising to examine themselves.
p-acp d c-acp pns32 vmd vvi, av d n1, vmb vbi j, j, cc vvg pc-acp vvi px32.
(17) part (DIV1)
1531
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No man can do this but he must 1 Take some time for it. 2 Remember in the dooing of it, hee hath to doe with God, who seeth to the ground of the hart. 3 Had neede of some instruction,
No man can do this but he must 1 Take Some time for it. 2 remember in the doing of it, he hath to do with God, who sees to the ground of the heart. 3 Had need of Some instruction,
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(17) part (DIV1)
1532
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and exercise before. 4 Must doe it as at other times, so specially renue the dooing heereof at euerie time of administring the Sacrament. 5 That which he now endeauoureth to find, he must haue for euer after.
and exercise before. 4 Must do it as At other times, so specially renew the doing hereof At every time of administering the Sacrament. 5 That which he now endeavoureth to find, he must have for ever After.
cc vvi a-acp. crd vmb vdi pn31 a-acp p-acp j-jn n2, av av-j vvi dt vdg av p-acp d n1 pp-f j-vvg dt n1. crd d r-crq pns31 av vvz pc-acp vvi, pns31 vmb vhi p-acp av a-acp.
(17) part (DIV1)
1532
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Hetherto haue been the properties of examination, now follow the nature and parts thereof.
Hitherto have been the properties of examination, now follow the nature and parts thereof.
av vhi vbn dt n2 pp-f n1, av vvb dt n1 cc n2 av.
(17) part (DIV1)
1533
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Examination is an exercise of godlinesse, whereby a man descendeth into himselfe, bethinking what hee ought to haue, neuer giuing ouer till he haue such graces,
Examination is an exercise of godliness, whereby a man Descendeth into himself, bethinking what he ought to have, never giving over till he have such graces,
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(17) part (DIV1)
1534
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as whereby he may partake the sacrament of the body & blood of our Lord worthily.
as whereby he may partake the sacrament of the body & blood of our Lord worthily.
c-acp c-crq pns31 vmb vvi dt n1 pp-f dt n1 cc n1 pp-f po12 n1 av-j.
(17) part (DIV1)
1534
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This exercise is many wheres commended in scriptures. 2. Cor. 13. the neglect blamed. No man considereth what haue I done. Looke Haggeus.
This exercise is many where commended in Scriptures. 2. Cor. 13. the neglect blamed. No man Considereth what have I done. Look Haggai.
d n1 vbz d c-crq vvn p-acp n2. crd np1 crd dt n1 vvn. dx n1 vvz r-crq vhi pns11 vdn. n1 np1.
(17) part (DIV1)
1535
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It calleth a man home to himselfe.
It calls a man home to himself.
pn31 vvz dt n1 av-an p-acp px31.
(17) part (DIV1)
1536
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Psalm, 4, 4. Zepha: 2, 1. Will not let a man be more busie then needes, with others.
Psalm, 4, 4. Zephaniah: 2, 1. Will not let a man be more busy then needs, with Others.
np1, crd, crd np1: crd, crd n1 xx vvi dt n1 vbi av-dc j cs av, p-acp n2-jn.
(17) part (DIV1)
1536
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Beeing bethinking, it must be with deliberation. The things which examination looketh for, must be according to the particuler intent in examination,
Being bethinking, it must be with deliberation. The things which examination looks for, must be according to the particular intent in examination,
vbg vvg, pn31 vmb vbi p-acp n1. dt n2 r-crq n1 vvz p-acp, vmb vbi vvg p-acp dt j n1 p-acp n1,
(17) part (DIV1)
1537
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as if I examin whether I haue thinges to make mee fit to heare the word, I looke one way,
as if I examine whither I have things to make me fit to hear the word, I look one Way,
c-acp cs pns11 vvi cs pns11 vhb n2 pc-acp vvi pno11 j pc-acp vvi dt n1, pns11 vvb crd n1,
(17) part (DIV1)
1538
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if to make prayers, I looke another way:
if to make Prayers, I look Another Way:
cs pc-acp vvi n2, pns11 vvb j-jn n1:
(17) part (DIV1)
1538
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so if for the Sacrament, there is a speciall course for that likewise to be taken.
so if for the Sacrament, there is a special course for that likewise to be taken.
av cs p-acp dt n1, pc-acp vbz dt j n1 p-acp d av pc-acp vbi vvn.
(17) part (DIV1)
1538
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Now the things which examination for this Sacrament must looke after, may be considered in their number, qualitie, and measure.
Now the things which examination for this Sacrament must look After, may be considered in their number, quality, and measure.
av dt n2 r-crq n1 p-acp d n1 vmb vvi a-acp, vmb vbi vvn p-acp po32 n1, n1, cc n1.
(17) part (DIV1)
1539
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The number we will not stand precisely vppon, foure is the smallest. The first is knowledge.
The number we will not stand precisely upon, foure is the Smallest. The First is knowledge.
dt n1 pns12 vmb xx vvi av-j p-acp, crd vbz dt js. dt ord vbz n1.
(17) part (DIV1)
1540
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This is the perceiuing of the meaning of truth necessarie to saluation.
This is the perceiving of the meaning of truth necessary to salvation.
d vbz dt vvg pp-f dt n1 pp-f n1 j p-acp n1.
(17) part (DIV1)
1540
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Which must be as of truth in generall, 1 That there is one God, three persons.
Which must be as of truth in general, 1 That there is one God, three Persons.
r-crq vmb vbi p-acp pp-f n1 p-acp n1, vvn cst pc-acp vbz crd np1, crd n2.
(17) part (DIV1)
1541
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2 That man was created at the first to the image of God.
2 That man was created At the First to the image of God.
crd cst n1 vbds vvn p-acp dt ord p-acp dt n1 pp-f np1.
(17) part (DIV1)
1542
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3 That man fell, and plunged himselfe and his posteritie into misery, from whence by nothing in himselfe or others he can get out.
3 That man fell, and plunged himself and his posterity into misery, from whence by nothing in himself or Others he can get out.
crd cst n1 vvd, cc vvd px31 cc po31 n1 p-acp n1, p-acp c-crq p-acp pix p-acp px31 cc n2-jn pns31 vmb vvi av.
(17) part (DIV1)
1543
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4 That there is no way to be recouered from hence, but onely by Christ, according to the articles in the Creede.
4 That there is no Way to be recovered from hence, but only by christ, according to the Articles in the Creed.
crd d pc-acp vbz dx n1 pc-acp vbi vvn p-acp av, cc-acp av-j p-acp np1, vvg p-acp dt n2 p-acp dt n1.
(17) part (DIV1)
1544
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5 That then hee know what faith is, and how that onely by that, Christ is apprehended.
5 That then he know what faith is, and how that only by that, christ is apprehended.
crd cst av pns31 vvb r-crq n1 vbz, cc c-crq d av-j p-acp d, np1 vbz vvn.
(17) part (DIV1)
1545
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6 That faith is neuer sufficient if it be without repētance. 7 That repentance alwaies cleaueth to Gods ordinances and commaundements.
6 That faith is never sufficient if it be without Repentance. 7 That Repentance always cleaveth to God's ordinances and Commandments.
crd cst n1 vbz av j cs pn31 vbb p-acp n1. crd d n1 av vvz p-acp npg1 n2 cc n2.
(17) part (DIV1)
1546
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So also in speciall touching the doctrine of the Sacraments, and this in particuler.
So also in special touching the Doctrine of the Sacraments, and this in particular.
av av p-acp j vvg dt n1 pp-f dt n2, cc d p-acp j.
(17) part (DIV1)
1548
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The second is a mans owne sinnes, which hath as farre as one can indeauour, 1 The finding out of the number and grieuousnes.
The second is a men own Sins, which hath as Far as one can endeavour, 1 The finding out of the number and grievousness.
dt ord vbz dt ng1 d n2, r-crq vhz a-acp av-j c-acp pi vmb n1, crd dt vvg av pp-f dt n1 cc n1.
(17) part (DIV1)
1549
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2 The acknowledging of them to God & others, against whom they haue been. 3 The beeing truly sory for them.
2 The acknowledging of them to God & Others, against whom they have been. 3 The being truly sorry for them.
crd av vvg pp-f pno32 p-acp np1 cc n2-jn, p-acp ro-crq pns32 vhb vbn. crd dt vbg av-j j p-acp pno32.
(17) part (DIV1)
1550
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4 The desiring of forgiuenesse for them.
4 The desiring of forgiveness for them.
crd dt j-vvg pp-f n1 p-acp pno32.
(17) part (DIV1)
1552
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The best way to find out, is to lay the law & word of God rightly vnderstood to our harts,
The best Way to find out, is to lay the law & word of God rightly understood to our hearts,
dt js n1 pc-acp vvi av, vbz pc-acp vvi dt n1 cc n1 pp-f np1 av-jn vvn p-acp po12 n2,
(17) part (DIV1)
1553
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and bethinke of our particuler practises.
and bethink of our particular practises.
cc vvb pp-f po12 j n2.
(17) part (DIV1)
1553
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The third is faith of saluation, which is a perswasion by the holy Ghost, that the doctrine of saluation by Christ, belongeth vnto the partie.
The third is faith of salvation, which is a persuasion by the holy Ghost, that the Doctrine of salvation by christ, belongeth unto the party.
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(17) part (DIV1)
1554
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The fourth is repentance, or amendement of life, which must be 1 Of the whole man. 2 Alwayes. 3 Profiting and going forward.
The fourth is Repentance, or amendment of life, which must be 1 Of the Whole man. 2 Always. 3 Profiting and going forward.
dt ord vbz n1, cc n1 pp-f n1, r-crq vmb vbi crd pp-f dt j-jn n1. crd av. crd vvg cc vvg av-j.
(17) part (DIV1)
1555
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And hath two parts, mortification, viuification. Mortification is keeping vnder, and weakening of sin. Viuification is renuing of desires and endeauours to all good things.
And hath two parts, mortification, vivification. Mortification is keeping under, and weakening of since. Vivification is renewing of Desires and endeavours to all good things.
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(17) part (DIV1)
1555
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This is the number, the qualitie followeth, which is, that there must be 1 Truth of euery of the former.
This is the number, the quality follows, which is, that there must be 1 Truth of every of the former.
d vbz dt n1, dt n1 vvz, r-crq vbz, cst a-acp vmb vbi crd n1 pp-f d pp-f dt j.
(17) part (DIV1)
1558
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Which one shall iudge of, if in the presence of God, he can finde these things in himselfe. 2 If they be working.
Which one shall judge of, if in the presence of God, he can find these things in himself. 2 If they be working.
r-crq pi vmb vvi pp-f, cs p-acp dt n1 pp-f np1, pns31 vmb vvi d n2 p-acp px31. crd cs pns32 vbb vvg.
(17) part (DIV1)
1559
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2 Presentnesse, that euen at the instant the partie can find them in himselfe.
2 Presentness, that even At the instant the party can find them in himself.
crd n1, cst av-j p-acp dt j-jn dt n1 vmb vvi pno32 p-acp px31.
(17) part (DIV1)
1560
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3 Refreshing, that euen by this sacrament he must finde all the former quickned, and renued.
3 Refreshing, that even by this sacrament he must find all the former quickened, and renewed.
crd j-vvg, cst av-j p-acp d n1 pns31 vmb vvi d dt j vvn, cc vvd.
(17) part (DIV1)
1561
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The measure is last, which is to be wished as great as may be, and must not discourage if it be but little.
The measure is last, which is to be wished as great as may be, and must not discourage if it be but little.
dt n1 vbz ord, r-crq vbz pc-acp vbi vvn p-acp j c-acp vmb vbi, cc vmb xx vvi cs pn31 vbb p-acp j.
(17) part (DIV1)
1562
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The measure of sauing graces, are not in all equall. The weaker our grace is, the more neede haue we of the stronger meanes.
The measure of Saving graces, Are not in all equal. The Weaker our grace is, the more need have we of the Stronger means.
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(17) part (DIV1)
1563
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Competent measure is iudged by an vpright heart to please God in the vse of this ordinance.
Competent measure is judged by an upright heart to please God in the use of this Ordinance.
j n1 vbz vvn p-acp dt av-j n1 pc-acp vvi np1 p-acp dt n1 pp-f d n1.
(17) part (DIV1)
1565
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So as that no weakenesse or slippes must discourage vs. 2 No crosses. 3 No tentations.
So as that no weakness or slips must discourage us 2 No Crosses. 3 No tentations.
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(17) part (DIV1)
1566
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Thus much for the manner how meetly one is to partake, now followeth the further enlarging thereof,
Thus much for the manner how meetly one is to partake, now follows the further enlarging thereof,
av av-d c-acp dt n1 c-crq av-j pi vbz pc-acp vvi, av vvz dt av-jc vvg av,
(17) part (DIV1)
1567
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and that from repeating this danger of neglect of examination, 29, 30, as also from the fruite of due examination. verse 31.
and that from repeating this danger of neglect of examination, 29, 30, as also from the fruit of due examination. verse 31.
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(17) part (DIV1)
1567
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The danger of neglect is in the punishment general. 29. speciall. 30. The generall punishment hath the kinde. cause.
The danger of neglect is in the punishment general. 29. special. 30. The general punishment hath the kind. cause.
dt n1 pp-f n1 vbz p-acp dt n1 n1. crd j. crd dt j n1 vhz dt n1. n1.
(17) part (DIV1)
1568
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The kind is that he eateth Krima •ayton.
The kind is that he Eateth Krima •ayton.
dt n1 vbz cst pns31 vvz np1 n1.
(17) part (DIV1)
1570
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That is, hee so eateth as will occasion krima, because the Lords holy ordinance is prophaned,
That is, he so Eateth as will occasion krima, Because the lords holy Ordinance is Profaned,
cst vbz, pns31 av vvz p-acp n1 n1 fw-la, p-acp dt n2 j n1 vbz vvn,
(17) part (DIV1)
1571
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as before in eating vnworthily, and beeing guilty of the body of Christ. K•••a many translate damnation, meaning as it seemeth eternall, which though euery sinne doth deserue,
as before in eating unworthily, and being guilty of the body of christ. K•••a many translate damnation, meaning as it seems Eternal, which though every sin does deserve,
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(17) part (DIV1)
1571
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yet God doth not alwaies inflict, neither is heere (as I take it) meant.
yet God does not always inflict, neither is Here (as I take it) meant.
av np1 vdz xx av vvi, av-dx vbz av (c-acp pns11 vvb pn31) vvd.
(17) part (DIV1)
1572
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For that the Apostle expoundeth himselfe. verse 30.32.
For that the Apostle expoundeth himself. verse 30.32.
p-acp cst dt n1 vvz px31. n1 crd.
(17) part (DIV1)
1572
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And for that sundry thus offending, were the children of God, who could not be damned.
And for that sundry thus offending, were the children of God, who could not be damned.
cc c-acp cst j av vvg, vbdr dt n2 pp-f np1, r-crq vmd xx vbi vvn.
(17) part (DIV1)
1572
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I take it therefore to signifie iudgement, as 1, Peter 4. that is, punishment, or correction,
I take it Therefore to signify judgement, as 1, Peter 4. that is, punishment, or correction,
pns11 vvb pn31 av pc-acp vvi n1, c-acp crd, np1 crd cst vbz, n1, cc n1,
(17) part (DIV1)
1573
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as is said, Correct vs in thy iudgement, &c. in which case Hezechiah prayeth, 2, Chron, 30, 18, 19, 20.
as is said, Correct us in thy judgement, etc. in which case Hezekiah Prayeth, 2, Chronicles, 30, 18, 19, 20.
c-acp vbz vvn, vvb pno12 p-acp po21 n1, av p-acp r-crq n1 np1 vvz, crd, np1, crd, crd, crd, crd
(17) part (DIV1)
1573
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So the meaning is, the parties neglecting shall be subiect to punishment, euen vpon the carelesnes or rechlesnesse about this sacrament,
So the meaning is, the parties neglecting shall be Subject to punishment, even upon the carelessness or rechlesnesse about this sacrament,
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(17) part (DIV1)
1574
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and iustly, this beeing an ordinance of God, so full of good for vs.
and justly, this being an Ordinance of God, so full of good for us
cc av-j, d vbg dt n1 pp-f np1, av j pp-f j p-acp pno12
(17) part (DIV1)
1574
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Now that which is true in the receiuing, is as true in the forbearing, and not endeauouring to receiue worthily, and indeede, in sharper manner.
Now that which is true in the receiving, is as true in the forbearing, and not endeavouring to receive worthily, and indeed, in sharper manner.
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(17) part (DIV1)
1575
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For heere seemeth to be vnderstood punishment indeede, but easier, there a man may iustly feare hell fire.
For Here seems to be understood punishment indeed, but Easier, there a man may justly Fear hell fire.
p-acp av vvz pc-acp vbi vvn n1 av, cc-acp jc, a-acp dt n1 vmb av-j vvi n1 n1.
(17) part (DIV1)
1575
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Considerations to perswade vs not to contemne this sacrament, I meane for such as professe the same doctrine with vs,
Considerations to persuade us not to contemn this sacrament, I mean for such as profess the same Doctrine with us,
n2 pc-acp vvi pno12 xx pc-acp vvi d n1, pns11 vvb p-acp d c-acp vvi dt d n1 p-acp pno12,
(17) part (DIV1)
1576
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and such as neglect when they may conueniently resort thereunto.
and such as neglect when they may conveniently resort thereunto.
cc d c-acp vvi c-crq pns32 vmb av-j vvi av.
(17) part (DIV1)
1576
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1 First it is Gods commaundement. 2 It hath likewise his promise. 3 Is a speciall prop to stay our faith. 4 Bringeth with it Christ and all heauenly treasures. 5 Quickeneth a man to all good duties of thankfulnes to God, loue to men, &c. 6 Was very often in the primatiue Church.
1 First it is God's Commandment. 2 It hath likewise his promise. 3 Is a special prop to stay our faith. 4 Brings with it christ and all heavenly treasures. 5 Quickeneth a man to all good duties of thankfulness to God, love to men, etc. 6 Was very often in the primitive Church.
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Considerations to make vs resort vnto it, with due consideration. Where first we might bewaile, that it is of all so slightly regarded.
Considerations to make us resort unto it, with due consideration. Where First we might bewail, that it is of all so slightly regarded.
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1 There are many things to be done which require studie. 2 The Iewes taught one another to keepe the Passeouer.
1 There Are many things to be done which require study. 2 The Iewes taught one Another to keep the Passover.
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3 It is a dutie of greatest consequence almost that can be for a man. 4 No great thing can be well done without good case.
3 It is a duty of greatest consequence almost that can be for a man. 4 No great thing can be well done without good case.
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Now no iudgement is expressed, because we might feare all. No time named, that alwaies we should feare them.
Now no judgement is expressed, Because we might Fear all. No time nam, that always we should Fear them.
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The cause is, for that he discerneth not the Lords bodie, that is, that which is his body by his ordinance sacramētally. The speciall punishment followeth.
The cause is, for that he discerneth not the lords body, that is, that which is his body by his Ordinance sacramentally. The special punishment follows.
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verse 30. Bodily diseases, and death. 1 Not onely these, but decay in name, goods, friends, estate, &c. 2 Learne when these come, among other thinges to call to minde slight regard of the Lords supper.
verse 30. Bodily diseases, and death. 1 Not only these, but decay in name, goods, Friends, estate, etc. 2 Learn when these come, among other things to call to mind slight regard of the lords supper.
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3 All are not sicke or weake, that we might learne to profit one by anothers harmes.
3 All Are not sick or weak, that we might Learn to profit one by another's harms.
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4 Neither must such as feele no outward crosses, thinke that they are, or shall be free.
4 Neither must such as feel no outward Crosses, think that they Are, or shall be free.
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The fruite, which due examination bringeth, followeth, verse 31. and is,
The fruit, which due examination brings, follows, verse 31. and is,
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1 Freedome from iudgements, which is set downe with the forerunning dutie of iudging our selues, which is so to try out our selues, that we may iudge aright, that wee come dulie,
1 Freedom from Judgments, which is Set down with the forerunning duty of judging our selves, which is so to try out our selves, that we may judge aright, that we come duly,
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and if that we find we haue not so come, to humble our selues, and be reuenged of our selues.
and if that we find we have not so come, to humble our selves, and be revenged of our selves.
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And indeede this freedome is from all plagues, as they come from God angry.
And indeed this freedom is from all plagues, as they come from God angry.
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2 And obtayning of all excellent things, for what can a due partaker be said not to haue? Quest.
2 And obtaining of all excellent things, for what can a due partaker be said not to have? Quest.
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Are not such as come worthily corrected? Aun. Yes:
are not such as come worthily corrected? Nias. Yes:
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but beeing without particuler conscience for some particuler fault, it is no iudgement, but an exercise.
but being without particular conscience for Some particular fault, it is no judgement, but an exercise.
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Que. What may we thinke of those that are afflicted in this kinde by God? Aun.
Que. What may we think of those that Are afflicted in this kind by God? Nias.
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They are chastened, that they should not be cōdemned with the world.
They Are chastened, that they should not be condemned with the world.
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Chastising is some-what to the griefe of our nature, proceeding from Gods loue to vs, to make vs the better for afterward.
Chastising is somewhat to the grief of our nature, proceeding from God's love to us, to make us the better for afterwards.
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That it is the griefe of nature. Looke Heb, 12, 11. And necessary it is, that so it should be. It is also moderate.
That it is the grief of nature. Look Hebrew, 12, 11. And necessary it is, that so it should be. It is also moderate.
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It is likewise with Gods loue: To make vs better.
It is likewise with God's love: To make us better.
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The vtmost end why God sendeth it, is that we should not be condemned with the world.
The utmost end why God sends it, is that we should not be condemned with the world.
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The world are the vnrepentant men of the world. These shall be condemned. Condemnation is euerlasting punishment, with the anger of God, and miserie of the partie punished. FINIS.
The world Are the unrepentant men of the world. These shall be condemned. Condemnation is everlasting punishment, with the anger of God, and misery of the party punished. FINIS.
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THE DOCTRINE OF FAITH. Romans. 1, 16. HEtherto haue we heard of preparation to grace and saluation:
THE DOCTRINE OF FAITH. Romans. 1, 16. Hitherto have we herd of preparation to grace and salvation:
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now followeth to consider how grace & estate of saluation is wrought in a partie. All which consideration is in the meanes, or in the gifts of grace.
now follows to Consider how grace & estate of salvation is wrought in a party. All which consideration is in the means, or in the Gifts of grace.
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Meanes I call those which are appointed by GOD, and blessed for the working of grace:
Means I call those which Are appointed by GOD, and blessed for the working of grace:
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gifts, the verie things wherein saluation doth consist. Now the meanes it the word of grace and saluation, so called Acts, 13, 26, as the deuill himselfe confesseth.
Gifts, the very things wherein salvation does consist. Now the means it the word of grace and salvation, so called Acts, 13, 26, as the Devil himself Confesses.
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Acts, 16, 17, word of grace, Acts, 14, 3, so Acts, 20, 32, and that because it is the ministery of the Spirit, 2, Cor, 3, 8, that is, which conueieth the holy Spirit into one, and bringeth all grace.
Acts, 16, 17, word of grace, Acts, 14, 3, so Acts, 20, 32, and that Because it is the Ministry of the Spirit, 2, Cor, 3, 8, that is, which conveyeth the holy Spirit into one, and brings all grace.
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This word is called by another name, vsually the Gospell, so Acts 20, 24, the Gospell of grace, word of the kingdome.
This word is called by Another name, usually the Gospel, so Acts 20, 24, the Gospel of grace, word of the Kingdom.
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For the name we heard of it, in the entrance to the Harmony of the Euangelists.
For the name we herd of it, in the Entrance to the Harmony of the Evangelists.
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This doctrine is all that truth in the Canonicall scriptures, touching saluation by Christ.
This Doctrine is all that truth in the Canonical Scriptures, touching salvation by christ.
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A summe and briefe of this doctrine, is that which is cōmonly called the Apostles Creede.
A sum and brief of this Doctrine, is that which is commonly called the Apostles Creed.
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So saith S. Augustine, Ista verba quod audistis, per diuinas scripturas sparsa sunt. &c. These wordes which you haue heard, are strawed all ouer the scriptures,
So Says S. Augustine, Ista verba quod Audistis, per diuinas scripturas sparsa sunt. etc. These words which you have herd, Are strawed all over the Scriptures,
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but gathered together from thence, least the memorie of forgetfull parties should faile, & that euery man may haue what to say, and hold. but gathered together from thence, lest the memory of forgetful parties should fail, & that every man may have what to say, and hold.
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Wereuppon Marcellus in Epiphanius, repeating the Creede, faith he had it out of the diuine Scriptures.
Wereuppon Marcellus in Epiphanius, repeating the Creed, faith he had it out of the divine Scriptures.
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In which sence, S. Augustine calleth it the foundation of the Catholique faith: & S. Ambrose, a key opening all the Scriptures.
In which sense, S. Augustine calls it the Foundation of the Catholic faith: & S. Ambrose, a key opening all the Scriptures.
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In considering of this Creede, it shall be good to know the title, and the contents of it.
In considering of this Creed, it shall be good to know the title, and the contents of it.
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The title is, The Apostles Creede. Wherein is the kinde of the thing, and the parties whose it is said to be.
The title is, The Apostles Creed. Wherein is the kind of the thing, and the parties whose it is said to be.
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The kind is, that it is a Creede. If we should speak to such as vnderstand Latine, it might not be vnfit to speake of the Latine name, Symbolum. But heere it shall not need.
The kind is, that it is a Creed. If we should speak to such as understand Latin, it might not be unfit to speak of the Latin name, Symbol. But Here it shall not need.
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Onely I thinke that diuers learned men are deceiued, who thinke that it is called symbolum, of part in a shot or reckoning, which diuers make vp.
Only I think that diverse learned men Are deceived, who think that it is called Symbol, of part in a shot or reckoning, which diverse make up.
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That (I take it) is symbola in the feminine gender, not symbolum.
That (I take it) is Symbols in the Faemin gender, not Symbol.
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This name of Creede, in English (I take it) arose frō the abuse of the first word in Latine, Credo. Where, on theyr beades they were inioyned to say so many Auemaries, Paternosters, and Credoes, wheron this was called creed. Which is a Latine word,
This name of Creed, in English (I take it) arose from the abuse of the First word in Latin, Credo. Where, on their beads they were enjoined to say so many Avemaries, Paternosters, and Credos, whereon this was called creed. Which is a Latin word,
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and doth signifie as much to say, I belieue my creede, that is, that which I doe belieue:
and does signify as much to say, I believe my creed, that is, that which I do believe:
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whereof vvee shall haue better cause to speake by and by.
whereof we shall have better cause to speak by and by.
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So then the creede is that, which one by direction of the word of God, doth, and ought to belieue.
So then the creed is that, which one by direction of the word of God, does, and ought to believe.
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The parties are the Apostles, whose it is said to be.
The parties Are the Apostles, whose it is said to be.
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The Apostles are those twelue, sent out by GOD into all the world to preach the Gospell.
The Apostles Are those twelue, sent out by GOD into all the world to preach the Gospel.
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Some thinke it is called theirs, as beeing in matter and forme penned by them, by diuine inspiration,
some think it is called theirs, as being in matter and Form penned by them, by divine inspiration,
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after the holy Ghost came vppon them, before they departed from Ierusalem to preach the Gospell.
After the holy Ghost Come upon them, before they departed from Ierusalem to preach the Gospel.
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So as some set downe, what euery Apostle did set downe.
So as Some Set down, what every Apostle did Set down.
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This is not so, for then it were Canonicall Scripture, which it is not, for the Romanists themselues graunt it to be but tradition.
This is not so, for then it were Canonical Scripture, which it is not, for the Romanists themselves grant it to be but tradition.
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Others think, that it is said to be the Apostles, as consonant to theyr doctrine, as an abstract & abridgement thereof.
Others think, that it is said to be the Apostles, as consonant to their Doctrine, as an abstract & abridgement thereof.
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So is it, though this be not all, for I iudge that this name is added, to put a difference betweene other formes of creeds vsed in the church,
So is it, though this be not all, for I judge that this name is added, to put a difference between other forms of creeds used in the Church,
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as the Nicene, I belieue in one God, Athanasius, Whosoeuer will be saued. Now for difference, this is called, the Apostles, as of their doctrine.
as the Nicene, I believe in one God, Athanasius, Whosoever will be saved. Now for difference, this is called, the Apostles, as of their Doctrine.
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Now touching this title, some questions may be asked.
Now touching this title, Some questions may be asked.
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1 Que. What authoritie is this Creede of, diuine, or humane? or how bindeth it? Aun.
1 Que. What Authority is this Creed of, divine, or humane? or how binds it? Nias.
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It is diuine for matter, though not for forme, for the Apostles did not pen it.
It is divine for matter, though not for Form, for the Apostles did not pen it.
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And therefore so far bindeth, as it is agreeable to the Scriptures.
And Therefore so Far binds, as it is agreeable to the Scriptures.
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And therefore, when a thing is saide to be as true as the Creede, it is onely for the matter.
And Therefore, when a thing is said to be as true as the Creed, it is only for the matter.
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2 Que. Whether all things to be knowne, necessarily to saluation, are contained heerein? Aun.
2 Que. Whither all things to be known, necessarily to salvation, Are contained herein? Nias.
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I thinke they may be said to be implied, though not expressed. And if God reueale, and giue meanes of knowledge of no more, these may suffice: otherwise not.
I think they may be said to be implied, though not expressed. And if God reveal, and give means of knowledge of no more, these may suffice: otherwise not.
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(18) part (DIV1)
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Wee must belieue all that God will haue vs. 3 Que. vvhether is it certaine damnation not to beleeue euery of these? Aun.
we must believe all that God will have us 3 Que. whether is it certain damnation not to believe every of these? Nias.
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(18) part (DIV1)
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vvee must distinguish betweene articles of the foundation, and others. Articles of the foundation beleeued may suffice, when others are not reuealed.
we must distinguish between Articles of the Foundation, and Others. Articles of the Foundation believed may suffice, when Others Are not revealed.
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(18) part (DIV1)
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Againe, we must consider for articles or doctrines, not of the foundation, whether they be cleerely reuealed or not,
Again, we must Consider for Articles or doctrines, not of the Foundation, whither they be clearly revealed or not,
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(18) part (DIV1)
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if they be not, they shall not preiudice. Againe, whether wee erre of simplicitie or wilfulnesse:
if they be not, they shall not prejudice. Again, whither we err of simplicity or wilfulness:
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(18) part (DIV1)
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vvilfull error damneth, simple doth not in things not of the foundation. Things of the foundation, I call faith and repentance, most necessary.
wilful error damneth, simple does not in things not of the Foundation. Things of the Foundation, I call faith and Repentance, most necessary.
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(18) part (DIV1)
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4 Que. Are we bound to sunder them into twelue? Aun. No. Remember that as God reuealeth, man must belieue. This for the title:
4 Que. are we bound to sunder them into twelue? Nias. No. remember that as God Revealeth, man must believe. This for the title:
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(18) part (DIV1)
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the contents follow from the beginning to the end. These contents haue the profession, the assent.
the contents follow from the beginning to the end. These contents have the profession, the assent.
dt n2 vvb p-acp dt n1 p-acp dt n1. d n2 vhb dt n1, dt n1.
(18) part (DIV1)
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Profession, in all to the particle Amen. Assent in the word Amen. In the profession, is the manner, and matter.
Profession, in all to the particle Amen. Assent in the word Amen. In the profession, is the manner, and matter.
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(18) part (DIV1)
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The manner is, I beleeue. The matter, the rest.
The manner is, I believe. The matter, the rest.
dt n1 vbz, pns11 vvb. dt n1, dt n1.
(18) part (DIV1)
1634
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Wherof before we can as we should speake of any, some generall rules are to be remembred for all.
Whereof before we can as we should speak of any, Some general rules Are to be remembered for all.
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(18) part (DIV1)
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1 We must build our faith in euery of these points vpon the written word of GOD, not onely the wordes of this Creede,
1 We must built our faith in every of these points upon the written word of GOD, not only the words of this Creed,
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(18) part (DIV1)
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and therefore, Acts, 24, 14, Luke 24, 44, & must vnderstand all according to the scriptures.
and Therefore, Acts, 24, 14, Lycia 24, 44, & must understand all according to the Scriptures.
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(18) part (DIV1)
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2 Euery one must make it for himselfe, Iob, 19, 25, Gala, 2, 20, Iohn, 20, 28. 3 To euery clause, in heart this (I belieue) must be adioyned, though it be not expressed in word.
2 Every one must make it for himself, Job, 19, 25, Gala, 2, 20, John, 20, 28. 3 To every clause, in heart this (I believe) must be adjoined, though it be not expressed in word.
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(18) part (DIV1)
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4 Wee must labour more and more to grow in fuller assurance of euery parcell. Mar, 9, 24, Luke 17, 5. 5 Our life must be aunswerable to the profession of faith.
4 we must labour more and more to grow in fuller assurance of every parcel. Mar, 9, 24, Lycia 17, 5. 5 Our life must be answerable to the profession of faith.
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(18) part (DIV1)
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Iames 2, 18. Therefore saith Irenaeus, to belieue, is to doe as God will. 6 Though wee cannot dissolue all doubts, wee must not shrinke from the profession.
James 2, 18. Therefore Says Irnaeus, to believe, is to do as God will. 6 Though we cannot dissolve all doubts, we must not shrink from the profession.
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(18) part (DIV1)
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First belieue, after you shall more and more vnderstand. Faith seeketh, (saith S. Augustine) vnderstanding sindeth out.
First believe, After you shall more and more understand. Faith seeks, (Says S. Augustine) understanding sindeth out.
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(18) part (DIV1)
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7 The Creede is no prayer. Hetherto the generall rules, the manner of profession foloweth.
7 The Creed is no prayer. Hitherto the general rules, the manner of profession Followeth.
crd dt n1 vbz dx n1. av dt n1 vvz, dt n1 pp-f n1 vvz.
(18) part (DIV1)
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I belieue. Whereof wee may consider feuerally in it selfe, and ioyntly with the matter following.I believe. Whereof we may Consider feuerally in it self, and jointly with the matter following.
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(18) part (DIV1)
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And first wee must consider the groundes of scriptures, whereof in this point to belieue, and personally I belieue, wee may note these heads. 1 Commaundements to belieue. Iohn 20, 27. 2 Promises made to belieuers. Mar. 9, 23. 3 Rebuking of vnbeliefe.
And First we must Consider the grounds of Scriptures, whereof in this point to believe, and personally I believe, we may note these Heads. 1 commandments to believe. John 20, 27. 2 Promises made to believers. Mar. 9, 23. 3 Rebuking of unbelief.
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(18) part (DIV1)
1643
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Math, 6, 30, Math, 8, 26, Math, 14, 31. 4 Commendation of parties for their beliefe sake.
Math, 6, 30, Math, 8, 26, Math, 14, 31. 4 Commendation of parties for their belief sake.
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(18) part (DIV1)
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Math, 8, 10, Math, 15, 28. Whereupon men are often noted by this in the New testament, that they are belieuers.
Math, 8, 10, Math, 15, 28. Whereupon men Are often noted by this in the New Testament, that they Are believers.
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(18) part (DIV1)
1647
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5 The meanes appointed by God to worke & increase true faith, the worde and Sacraments, and euen the vvhole ministerie.
5 The means appointed by God to work & increase true faith, the word and Sacraments, and even the Whole Ministry.
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(18) part (DIV1)
1649
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The same meanes are for personalitie, as I may call it.
The same means Are for personality, as I may call it.
dt d n2 vbr p-acp n1, c-acp pns11 vmb vvi pn31.
(18) part (DIV1)
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First therefore this I belieue, is that I haue beliefe. Beliefe is sometime put for a thing which I doe belieue, sometimes for a gift, whereby I doe belieue.
First Therefore this I believe, is that I have belief. Belief is sometime put for a thing which I do believe, sometime for a gift, whereby I do believe.
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(18) part (DIV1)
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For a thing which I doe belieue, as 1, Tim, 1, 19, Iude, 3, So is it not barely to be taken heere.
For a thing which I do believe, as 1, Tim, 1, 19, Iude, 3, So is it not barely to be taken Here.
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(18) part (DIV1)
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For a gift whereby I doe beleeue. Mark, 9, 23.
For a gift whereby I do believe. Mark, 9, 23.
p-acp dt n1 c-crq pns11 vdb vvi. n1, crd, crd
(18) part (DIV1)
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So is it taken heere, and thus doe I say, I belieue, as Philip, 1, 19.
So is it taken Here, and thus do I say, I believe, as Philip, 1, 19.
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(18) part (DIV1)
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Now for the better vnderstanding of this manner of profession, wee must consider, 1 what parties haue faith: 2 where faith is in such parties as haue it. 3 vvhereabout faith is hestowed,
Now for the better understanding of this manner of profession, we must Consider, 1 what parties have faith: 2 where faith is in such parties as have it. 3 whereabout faith is hestowed,
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(18) part (DIV1)
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as about her proper matter. 4 vvhat be the parts thereof. 5 vvhat properties it hath. 6 & lastly how it is wrought.
as about her proper matter. 4 what be the parts thereof. 5 what properties it hath. 6 & lastly how it is wrought.
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(18) part (DIV1)
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The parties who haue faith, are reasonable: 1 God, who is said to be faithful in keeping his promise.
The parties who have faith, Are reasonable: 1 God, who is said to be faithful in keeping his promise.
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(18) part (DIV1)
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This to belieue, is to belieue a promise. 2 Creatures. 1 Angels: 2 Men. In mankinde infants haue not faith.
This to believe, is to believe a promise. 2 Creatures. 1 Angels: 2 Men. In mankind Infants have not faith.
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(18) part (DIV1)
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So as deuils haue a kind of faith. Neuerthelesse, there is difference of Angels and deuils faith, and mens.
So as Devils have a kind of faith. Nevertheless, there is difference of Angels and Devils faith, and men's.
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(18) part (DIV1)
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Angels faith is in God the Creator, legall, no other then Adams was. Mens faith must be likewise in the Redeemer.
Angels faith is in God the Creator, Legal, no other then Adams was. Mens faith must be likewise in the Redeemer.
np1 n1 vbz p-acp np1 dt n1, j, dx n-jn cs npg1 vbds. np1 n1 vmb vbi av p-acp dt n1.
(18) part (DIV1)
1660
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Angels are not properly said to be redeemed, but rather confirmed by Christ, as some Diuines hold.
Angels Are not properly said to be redeemed, but rather confirmed by christ, as Some Divines hold.
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(18) part (DIV1)
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Deuils faith is onely of the truth and power of God in generall, out of themselues.
Devils faith is only of the truth and power of God in general, out of themselves.
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(18) part (DIV1)
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For the second point, faith is said to be in the hart. Rom. 10.9, 10. Acts, 8, 37. Ephe. 3, 17.
For the second point, faith is said to be in the heart. Rom. 10.9, 10. Acts, 8, 37. Ephes 3, 17.
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(18) part (DIV1)
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Now so is it said to be in the hart, as to be conueied into the whole man, especially into the chiefe powers of the soule.
Now so is it said to be in the heart, as to be conveyed into the Whole man, especially into the chief Powers of the soul.
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(18) part (DIV1)
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Whereof the one is the minde, the other is the will. In both which I doe iudge that this faith is.
Whereof the one is the mind, the other is the will. In both which I do judge that this faith is.
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(18) part (DIV1)
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All agree for the minde, some doubt for the will, which may thus be prooued. First, because it is said to be in the hart, which implieth the whole soule.
All agree for the mind, Some doubt for the will, which may thus be proved. First, Because it is said to be in the heart, which Implies the Whole soul.
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(18) part (DIV1)
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Secondly, for that faith knitteth to God.
Secondly, for that faith knits to God.
ord, c-acp cst n1 vvz p-acp np1.
(18) part (DIV1)
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Thirdly, fayth and hope differ not (I take it) in place, hope is an affection.
Thirdly, faith and hope differ not (I take it) in place, hope is an affection.
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(18) part (DIV1)
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This is most certaine, that euery one who belieueth, must doe it with his hart: Yea, with all his hart.
This is most certain, that every one who Believeth, must do it with his heart: Yea, with all his heart.
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(18) part (DIV1)
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The proper matter which faith regardeth, is the vvhole word of God, as God reuealeth it.
The proper matter which faith Regardeth, is the Whole word of God, as God Revealeth it.
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(18) part (DIV1)
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And therefore, before the word was written, fayth was bounde to belieue diuine visions, dreames,
And Therefore, before the word was written, faith was bound to believe divine visions, dreams,
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(18) part (DIV1)
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and speciall promises of Gods speciall power, whence did arise faith to worke wonders, vvhen there is no such speciall promise, that faith ceaseth.
and special promises of God's special power, whence did arise faith to work wonders, when there is no such special promise, that faith ceases.
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(18) part (DIV1)
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Since the word is written, it is tied to that in the right meaning of it, and to that onely.
Since the word is written, it is tied to that in the right meaning of it, and to that only.
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(18) part (DIV1)
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The parts of faith, are knowledge, and application. For knowledge, the scripture is plentifull. Whereuppon, faith is sometimes called wisedome, vnderstanding, &c. This knowledge is perceiuing of that which I doe belieue.
The parts of faith, Are knowledge, and application. For knowledge, the scripture is plentiful. Whereupon, faith is sometime called Wisdom, understanding, etc. This knowledge is perceiving of that which I do believe.
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(18) part (DIV1)
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And hath two parts, notice, and assent. Notice is the perceiuing of the meaning of the thing.
And hath two parts, notice, and assent. Notice is the perceiving of the meaning of the thing.
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(18) part (DIV1)
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Which can neuer heere in this life be full in vs, and is not to be vnderstood,
Which can never Here in this life be full in us, and is not to be understood,
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(18) part (DIV1)
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as some precisely speake, of knowing to be by causes. To this notice is required alwaies: 1 Some direction & warrant of scripture.
as Some precisely speak, of knowing to be by Causes. To this notice is required always: 1 some direction & warrant of scripture.
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(18) part (DIV1)
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2 Meaning of the words, and matter belieued. 3 Discerning truth frō falshood. Ioh, 10, 4, 14, 16, 1, Cor, 2, 14, Phil, 1, 10, Heb, 5, 14. Whereupon foloweth, a light to try and examine things by.
2 Meaning of the words, and matter believed. 3 Discerning truth from falsehood. John, 10, 4, 14, 16, 1, Cor, 2, 14, Philip, 1, 10, Hebrew, 5, 14. Whereupon Followeth, a Light to try and examine things by.
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(18) part (DIV1)
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4 Abilitie to increase therein by the right vse of former knowledge. 5 To be able to teach others that which our selues know.
4 Ability to increase therein by the right use of former knowledge. 5 To be able to teach Others that which our selves know.
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(18) part (DIV1)
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Assent, is perswasion of the certaintie of the truth of the former euery way, whereof wee haue notice.
Assent, is persuasion of the certainty of the truth of the former every Way, whereof we have notice.
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(18) part (DIV1)
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Iohn, 21, 24. 2, Pet, 1, 16, 17. 2, Tim, 1, 12. This is called Plerophorie, or full assurance that the contradictory is false, in assurance whereof, a belieuer wil suffer any thing rather then to deny.
John, 21, 24. 2, Pet, 1, 16, 17. 2, Tim, 1, 12. This is called Plerophory, or full assurance that the contradictory is false, in assurance whereof, a believer will suffer any thing rather then to deny.
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(18) part (DIV1)
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Whereupon faith alwaies striueth against doubting.
Whereupon faith always strives against doubting.
c-crq n1 av vvz p-acp vvg.
(18) part (DIV1)
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Of these two alone, ariseth that which is called historicall fayth, that is, a belieuing of the history of the Bible.
Of these two alone, arises that which is called historical faith, that is, a believing of the history of the bible.
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(18) part (DIV1)
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Application is, whereby the belieuer is perswaded, that the thing belieued, belongeth to him, in euery poynt as it is knowne and assented vnto.
Application is, whereby the believer is persuaded, that the thing believed, belongeth to him, in every point as it is known and assented unto.
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(18) part (DIV1)
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This is the hardest in tentations, and is most assailed, by the deuill, by the Papists.
This is the Hardest in tentations, and is most assailed, by the Devil, by the Papists.
d vbz dt js p-acp n2, cc vbz av-ds vvn, p-acp dt n1, p-acp dt njp2.
(18) part (DIV1)
1686
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First therefore let vs prooue this.
First Therefore let us prove this.
ord av vvb pno12 vvi d.
(18) part (DIV1)
1687
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The Papistes so mislike application in fayth in generall, as that they denie that application is in iustifying faith. Bellar: de iustificat: lib. 1.30. Insomuch as he sayth, eleuen articles of the Creede, belong onely to credultie, that is, willingnesse to belieue, not to affiance.
The Papists so mislike application in faith in general, as that they deny that application is in justifying faith. Bellar: de iustificat: lib. 1.30. Insomuch as he say, eleuen Articles of the Creed, belong only to credultie, that is, willingness to believe, not to affiance.
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(18) part (DIV1)
1688
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Wee prooue it thus: 1 Where particuler mercies are promised, there must be particuler faith.
we prove it thus: 1 Where particular Mercies Are promised, there must be particular faith.
pns12 vvb pn31 av: vvn c-crq j n2 vbr vvn, pc-acp vmb vbi j n1.
(18) part (DIV1)
1689
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But to diuers in scriptures are particuler promises, Abraham, Math, 9, 2. Luke, 7, 48, &c, therefore.
But to diverse in Scriptures Are particular promises, Abraham, Math, 9, 2. Luke, 7, 48, etc., Therefore.
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(18) part (DIV1)
1690
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They aunswere to the minor, these parties were extraordinary, and had indeed speciall reuelation.
They answer to the minor, these parties were extraordinary, and had indeed special Revelation.
pns32 vvb p-acp dt j, d n2 vbdr j, cc vhd av j n1.
(18) part (DIV1)
1691
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We aunswer, that as true as Christes word was to them, so is his Spirit now vnto his children,
We answer, that as true as Christ's word was to them, so is his Spirit now unto his children,
pns12 vvb, cst p-acp j c-acp npg1 n1 vbds p-acp pno32, av vbz po31 n1 av p-acp po31 n2,
(18) part (DIV1)
1692
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so as they ought not to distrust it. Neither doth Paule speake, Rom, 8, 38, 39, more of himselfe then of vs
so as they ought not to distrust it. Neither does Paul speak, Rom, 8, 38, 39, more of himself then of us
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(18) part (DIV1)
1692
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That Gods Spirit witnesseth with ours, it is euident.
That God's Spirit Witnesseth with ours, it is evident.
d ng1 n1 vvz p-acp png12, pn31 vbz j.
(18) part (DIV1)
1693
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Rom. 8, 16. Gala, 4, 6. 2, Cor, 1, 21, 22. Ephe, 1, 13, Ioh, 1, 2, 27. 2 In all faith, there is as it were a syllogisme made, whereof the minor is with application.
Rom. 8, 16. Gala, 4, 6. 2, Cor, 1, 21, 22. Ephes, 1, 13, John, 1, 2, 27. 2 In all faith, there is as it were a syllogism made, whereof the minor is with application.
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(18) part (DIV1)
1693
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3 Particuler persons are rebuked for infidelitie. 4 Practises of particular parties, Thomas, Iohn, 20, 28, Dauid, &c. The Fathers are large heere.
3 Particular Persons Are rebuked for infidelity. 4 Practises of particular parties, Thomas, John, 20, 28, David, etc. The Father's Are large Here.
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(18) part (DIV1)
1695
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Qui de Deo non praesumit veniam, non animaduertit, plus peccato suo posse Dei clementiam. August: Qui de God non praesumit veniam, non animaduertit, plus Peccato Sue posse Dei clementiam. August:
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(18) part (DIV1)
1697
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Whosoeuer doth not presume of pardon from GOD, doth not consider that the mercy of God can do more then his sin.
Whosoever does not presume of pardon from GOD, does not Consider that the mercy of God can do more then his since.
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(18) part (DIV1)
1697
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Patot quia non aliter quam Thomas confessus est, cum diceret domine mi, Deus mi, nos quo { que } confiteri vult Deus. Cyrill in 12. Iohn. Patot quia non aliter quam Thomas Confessus est, cum diceret domine mi, Deus mi, nos quo { que } Confession vult Deus. Cyril in 12. John.
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(18) part (DIV1)
1697
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It is manifest, because no otherwise then Thomas confessed, when he said, my Lorde, my God, God will haue vs also to confesse. NONLATINALPHABET. Chryso: ad Rom.It is manifest, Because no otherwise then Thomas confessed, when he said, my Lord, my God, God will have us also to confess.. Chryso: and Rom.
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(18) part (DIV1)
1698
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He said not to God, but to my God, euen as the Prophets also doe, making him who is common, peculiar vnto themselues. Qui omnium Deus, meus specialiter. Hieron: He said not to God, but to my God, even as the prophets also do, making him who is Common, peculiar unto themselves. Qui omnium Deus, meus specialiter. Hieron:
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(18) part (DIV1)
1700
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who is God of all, mine in speciall. Tertullianus notat dogmata Christianae fidei Ethnicos appellasse praesumptiones.
who is God of all, mine in special. Tertullian Notat dogmata Christian fidei Ethnics appellasse praesumptiones.
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(18) part (DIV1)
1701
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Tertullian noteth, that the heathen termed the positions of Christian beliefe presumptions: as the Papists charge vs.Tertullian notes, that the heathen termed the positions of Christian belief presumptions: as the Papists charge us
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(18) part (DIV1)
1702
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So therefore is faith with application, as euery branch to saluation hath it.
So Therefore is faith with application, as every branch to salvation hath it.
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(18) part (DIV1)
1703
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Heereof are these degrees: 1 Approbation, whereby one is perswaded of the woorth of the doctrine to be belieued.
Hereof Are these Degrees: 1 Approbation, whereby one is persuaded of the worth of the Doctrine to be believed.
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(18) part (DIV1)
1704
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2 Expedition, whereby one desireth it aboue any thing. 3 Apprehension, whereby one hauing once holde of it, will neuer let it goe.
2 Expedition, whereby one Desires it above any thing. 3 Apprehension, whereby one having once hold of it, will never let it go.
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(18) part (DIV1)
1705
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4 Oblectation, whereby one resteth and stayeth himselfe on the thing belieued. 5 Expectation, looking for the benefit thereof.
4 Oblectation, whereby one rests and stays himself on the thing believed. 5 Expectation, looking for the benefit thereof.
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(18) part (DIV1)
1707
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This with the former, is the faith of Gods elect, sometimes by the learned called iustifiying, or sauing fayth.
This with the former, is the faith of God's elect, sometime by the learned called iustifiying, or Saving faith.
d p-acp dt j, vbz dt n1 pp-f n2 vvb, av p-acp dt j vvn vvg, cc vvg n1.
(18) part (DIV1)
1709
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The properties of faith may easily be perceiued, euen by that faith is said to be in the hart.
The properties of faith may Easily be perceived, even by that faith is said to be in the heart.
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(18) part (DIV1)
1710
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1 It will professe or confesse it selfe when occasion serueth. Rom: 10, 9, 2, Cor, 4, 13. We must be ready heereunto.
1 It will profess or confess it self when occasion serveth. Rom: 10, 9, 2, Cor, 4, 13. We must be ready hereunto.
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(18) part (DIV1)
1711
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But heere a question or two may be demaunded, 1 Que. How far is a partie bound alwaies to make profession of his faith? Aun.
But Here a question or two may be demanded, 1 Que. How Far is a party bound always to make profession of his faith? Nias.
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(18) part (DIV1)
1713
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Profession may be said to be in deed, or words. In deedes, when wee leade a life according to the doctrine of faith.
Profession may be said to be in deed, or words. In Deeds, when we lead a life according to the Doctrine of faith.
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(18) part (DIV1)
1714
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This kinde of profession must alwaies be, and euerie where. In word, when wee giue out what we hold and belieue.
This kind of profession must always be, and every where. In word, when we give out what we hold and believe.
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(18) part (DIV1)
1715
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And this may be considered in matters that are of the foundation of saluation, or accessary, and not of the foundation.
And this may be considered in matters that Are of the Foundation of salvation, or accessary, and not of the Foundation.
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(18) part (DIV1)
1716
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In such things as are not of the foundation, wee must remember, 1 order, to doe that after things of the foundation: 2 our calling, to deale in such matters,
In such things as Are not of the Foundation, we must Remember, 1 order, to do that After things of the Foundation: 2 our calling, to deal in such matters,
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(18) part (DIV1)
1717
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as if we be preachers, 3 to take the fit season for hearers.
as if we be Preachers, 3 to take the fit season for hearers.
c-acp cs pns12 vbb n2, crd p-acp vvi dt j n1 p-acp n2.
(18) part (DIV1)
1717
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For such things as are of the foundation: 1 Wee must neuer deny any of them.
For such things as Are of the Foundation: 1 we must never deny any of them.
p-acp d n2 c-acp vbr pp-f dt n1: crd pns12 vmb av-x vvi d pp-f pno32.
(18) part (DIV1)
1718
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2 When we are called vpon by lawfull authorie, we must professe our faith. Heere some exception may be, if it be before scoffers, Christ held his peace.
2 When we Are called upon by lawful authorie, we must profess our faith. Here Some exception may be, if it be before scoffers, christ held his peace.
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(18) part (DIV1)
1719
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3 VVee must speake so as men may perceiue our meanings, we must not affect doubtfull speeches.
3 We must speak so as men may perceive our meanings, we must not affect doubtful Speeches.
crd pns12 vmb vvi av p-acp n2 vmb vvi po12 n2, pns12 vmb xx vvi j n2.
(18) part (DIV1)
1721
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4 Though we be not demaunded, if our silence should be very hurtfull, or our profession profitable, we must make profession.
4 Though we be not demanded, if our silence should be very hurtful, or our profession profitable, we must make profession.
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(18) part (DIV1)
1722
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A second question, whether it be lawfull to compell to make profession? Aun. Wee must distinguish the parties towards whom compulsion is vsed.
A second question, whither it be lawful to compel to make profession? Nias. we must distinguish the parties towards whom compulsion is used.
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(18) part (DIV1)
1723
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For if they be such as neuer had knowledge, nor made profession of the truth, they must not be compelled first, but taught.
For if they be such as never had knowledge, nor made profession of the truth, they must not be compelled First, but taught.
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(18) part (DIV1)
1724
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Why then are Papists punished? Aun. Some are punished for theyr treasons, others for theyr refusing to be taught.
Why then Are Papists punished? Nias. some Are punished for their treasons, Others for their refusing to be taught.
q-crq av vbr njp2 vvn? dt. d vbr vvn p-acp po32 n2, n2-jn p-acp po32 vvg p-acp vbi vvn.
(18) part (DIV1)
1725
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If they haue made profession, and stande not to it, they must be compelled. None must be suffered to professe a false doctrine, vnpunished, or vnnoted.
If they have made profession, and stand not to it, they must be compelled. None must be suffered to profess a false Doctrine, unpunished, or unnoted.
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(18) part (DIV1)
1726
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Two diuers religions, are not to be permitted by one soueraigne authoritie. How far may a Soueraigne proceede in punishing, for not professing the faith?
Two diverse Religions, Are not to be permitted by one sovereign Authority. How Far may a Sovereign proceed in punishing, for not professing the faith?
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(18) part (DIV1)
1727
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Hee must make lawes for the keeping of the Catholique faith, any teaching idolatry wilfully, hee ought to punish with death.
He must make laws for the keeping of the Catholic faith, any teaching idolatry wilfully, he ought to Punish with death.
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(18) part (DIV1)
1729
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Whether may a Prince suffer the Ambassadour of a forraigne Prince, to vse his conscience? Aun.
Whither may a Prince suffer the Ambassador of a foreign Prince, to use his conscience? Nias.
cs vmb dt n1 vvi dt n1 pp-f dt j n1, pc-acp vvi po31 n1? dt.
(18) part (DIV1)
1730
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I thinke he may, because he hath no authority ouer him, not being his soueraigne:
I think he may, Because he hath no Authority over him, not being his sovereign:
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(18) part (DIV1)
1731
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but none of his owne subiects must be permitted to communicate with him in false worship.
but none of his own Subjects must be permitted to communicate with him in false worship.
cc-acp pix pp-f po31 d n2-jn vmb vbi vvn pc-acp vvi p-acp pno31 p-acp j n1.
(18) part (DIV1)
1731
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2 The second property is, that faith is explicit, not onlie to beleeue as the Church beleeueth,
2 The second property is, that faith is explicit, not only to believe as the Church Believeth,
crd dt ord n1 vbz, cst n1 vbz j, xx av-j pc-acp vvi p-acp dt n1 vvz,
(18) part (DIV1)
1732
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but to say what wee beleeue, why we beleeue, what we meane by that which we say we beleeue.
but to say what we believe, why we believe, what we mean by that which we say we believe.
cc-acp pc-acp vvi r-crq pns12 vvb, c-crq pns12 vvb, r-crq pns12 vvb p-acp d r-crq pns12 vvb pns12 vvb.
(18) part (DIV1)
1732
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3 The third, that it is liuely and formed. No true faith is dead. Charity is not the forme of faith.
3 The third, that it is lively and formed. No true faith is dead. Charity is not the Form of faith.
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(18) part (DIV1)
1733
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2385
4 The fourth, it can neuer be lost, if it be rooted, and confirmed.
4 The fourth, it can never be lost, if it be rooted, and confirmed.
crd dt ord, pn31 vmb av-x vbi vvn, cs pn31 vbb vvn, cc vvn.
(18) part (DIV1)
1734
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5 The fift, according to the doctrine it belieueth, it must be taken diuersly, and therefore it is sometimes to belieue, sometimes to belieue in.
5 The fift, according to the Doctrine it Believeth, it must be taken diversely, and Therefore it is sometime to believe, sometime to believe in.
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(18) part (DIV1)
1735
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Faith is wrought effectually by the holy Ghost, instrumentally by the word.
Faith is wrought effectually by the holy Ghost, instrumentally by the word.
n1 vbz vvn av-j p-acp dt j n1, av-j p-acp dt n1.
(18) part (DIV1)
1736
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Hetherto haue we spoken of the manner of this profession in generall, and seuerally in it selfe:
Hitherto have we spoken of the manner of this profession in general, and severally in it self:
av vhb pns12 vvn pp-f dt n1 pp-f d n1 p-acp n1, cc av-j p-acp pn31 n1:
(18) part (DIV1)
1737
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now followeth that we consider it with application, to euery branch following.
now follows that we Consider it with application, to every branch following.
av vvz cst pns12 vvb pn31 p-acp n1, p-acp d n1 vvg.
(18) part (DIV1)
1737
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First therefore, as euery one of discretion must belieue, so must they in God, & so the rest following: secondly from the hart:
First Therefore, as every one of discretion must believe, so must they in God, & so the rest following: secondly from the heart:
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(18) part (DIV1)
1738
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thirdly, according to diuine truth written.
Thirdly, according to divine truth written.
ord, vvg p-acp j-jn n1 vvn.
(18) part (DIV1)
1738
Image 80
2392
Fourthly, we must know grounds of scripture for euery one, vnderstand the meaning thereof, perceiue the difference, from others, be able to teach them to others, apply them to our selues.
Fourthly, we must know grounds of scripture for every one, understand the meaning thereof, perceive the difference, from Others, be able to teach them to Others, apply them to our selves.
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(18) part (DIV1)
1738
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Fiftly, professe them in due time, expresse them, & lastly, our faith must be liuely. And thus much for the manner of profession:
Fifty, profess them in due time, express them, & lastly, our faith must be lively. And thus much for the manner of profession:
ord, vvb pno32 p-acp j-jn n1, vvb pno32, cc ord, po12 n1 vmb vbi j. cc av av-d c-acp dt n1 pp-f n1:
(18) part (DIV1)
1738
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the doctrine and matter professed foloweth, beginning at in God, and so on to life euerlasting.
the Doctrine and matter professed Followeth, beginning At in God, and so on to life everlasting.
dt n1 cc n1 vvn vvz, vvg p-acp p-acp np1, cc av a-acp p-acp n1 j.
(18) part (DIV1)
1739
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The matter hath two parts, 1 of God. 2 of the Church. Of God, to I belieue the holy Catholique, &c. exclusiuely of the Church in the rest.
The matter hath two parts, 1 of God. 2 of the Church. Of God, to I believe the holy Catholic, etc. exclusively of the Church in the rest.
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(18) part (DIV1)
1740
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This of God is essentially and generally, or personall, & particularly. Of God essentially, in name, or attributes. Name, in God. In attributes.
This of God is essentially and generally, or personal, & particularly. Of God essentially, in name, or attributes. Name, in God. In attributes.
d pp-f np1 vbz av-j cc av-j, cc j, cc av-j. pp-f np1 av-j, p-acp n1, cc n2. n1, p-acp np1. p-acp n2.
(18) part (DIV1)
1741
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Almightie. Maker of heauen and earth. Almighty. Maker of heaven and earth.
j-jn. n1 pp-f n1 cc n1.
(18) part (DIV1)
1743
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That beliefe is to be in God, looke the commaundement. 1, Tim, 6, 17. Promise, Iere, 31, 33, Heb, 8, 10.
That belief is to be in God, look the Commandment. 1, Tim, 6, 17. Promise, Jeremiah, 31, 33, Hebrew, 8, 10.
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(18) part (DIV1)
1744
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Vnbeliefe, or not belieuing noted, Rom, 11, 30. punished, Psalm, 78, 22. Beleefe in this kind commended. Iohn, 14, 1.
Unbelief, or not believing noted, Rom, 11, 30. punished, Psalm, 78, 22. Belief in this kind commended. John, 14, 1.
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(18) part (DIV1)
1745
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Neither is this onely true in generall, but also in speciall, and particuler: so Exod, 3, 6.
Neither is this only true in general, but also in special, and particular: so Exod, 3, 6.
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(18) part (DIV1)
1747
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So God promiseth, Gene, 17, 2, no more to Abraham then others, Rom: 4. For Abraham is father of the faithful.
So God promises, Gene, 17, 2, no more to Abraham then Others, Rom: 4. For Abraham is father of the faithful.
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(18) part (DIV1)
1748
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Thus did Daniel, 6, 23, Paule, Acts, 27, 25. Dauid, Psalm. 22, 1.
Thus did daniel, 6, 23, Paul, Acts, 27, 25. David, Psalm. 22, 1.
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(18) part (DIV1)
1748
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Now this, in God, hath to be considered, the meaning of God, then what is this, in him.
Now this, in God, hath to be considered, the meaning of God, then what is this, in him.
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(18) part (DIV1)
1749
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God must be vnderstood, as in the scriptures.God must be understood, as in the Scriptures.
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(18) part (DIV1)
1750
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The scriptures set out God, as he is towards his creatures in generall, or toward his Church in speciall. Towards his creatures.
The Scriptures Set out God, as he is towards his creatures in general, or towards his Church in special. Towards his creatures.
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(18) part (DIV1)
1751
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That, 1 God is. 2 God is one. 3 God is a Spirit infinite. 4 God is present euery where. 5 God knoweth all things. 6 God can doe all things. 7 Loueth mankind. 8 Is most iust. 9 Is most certaine, and sure of his word.
That, 1 God is. 2 God is one. 3 God is a Spirit infinite. 4 God is present every where. 5 God Knoweth all things. 6 God can do all things. 7 Loves mankind. 8 Is most just. 9 Is most certain, and sure of his word.
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(18) part (DIV1)
1752
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Toward his Church, as he maketh couenant.
Towards his Church, as he makes Covenant.
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(18) part (DIV1)
1752
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The forme of the couenant is, I will be theyr GOD, they shall be my people.
The Form of the Covenant is, I will be their GOD, they shall be my people.
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(18) part (DIV1)
1753
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This forme in generall is set downe, Ierem, 31. In particuler, Gene, 17, 2. In this couenant is a promise and commaundement.
This Form in general is Set down, Jeremiah, 31. In particular, Gene, 17, 2. In this Covenant is a promise and Commandment.
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(18) part (DIV1)
1754
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Promise on Gods part, that he will be our God, as Gen, 17, 1, Gene, 1, 11, where are promised all things to happinesse, full and for euer.
Promise on God's part, that he will be our God, as Gen, 17, 1, Gene, 1, 11, where Are promised all things to happiness, full and for ever.
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(18) part (DIV1)
1757
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So as if we tell him of our losse, hee will restore it, of out sicknes, he is phisitian, of death, he is our rayser.
So as if we tell him of our loss, he will restore it, of out sickness, he is Physician, of death, he is our raiser.
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(18) part (DIV1)
1758
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In particuler, God promiseth: 1 To teach vs all things necessarily to be knowne of vs:
In particular, God promises: 1 To teach us all things necessarily to be known of us:
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(18) part (DIV1)
1759
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They shall be taught of God. Looke Esay, 30, 21. 2 To maintaine and nourish vs. 3 To defend vs. 4 To gouerne vs. 5 To deliuer vs.They shall be taught of God. Look Isaiah, 30, 21. 2 To maintain and nourish us 3 To defend us 4 To govern us 5 To deliver us
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(18) part (DIV1)
1759
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6 To be happines, and all that hart can thinke to vs.
6 To be happiness, and all that heart can think to us
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(18) part (DIV1)
1764
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The commaundement is, that they shall be my people, that is, that wee should belieue all these, and doe duties thereafter.
The Commandment is, that they shall be my people, that is, that we should believe all these, and do duties thereafter.
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(18) part (DIV1)
1765
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This is God, then doe wee belieue in him, when wee professe that we belieue all the former of God to our owne behoofe,
This is God, then do we believe in him, when we profess that we believe all the former of God to our own behoof,
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(18) part (DIV1)
1766
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and doe all duties aunswerable thereunto, as God is in generall, and speciall towards his Church.
and do all duties answerable thereunto, as God is in general, and special towards his Church.
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(18) part (DIV1)
1766
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Memorandum that this article professeth the first commaundement. 1 First therefore euery one disavoweth all Atheisme.Memorandum that this article Professes the First Commandment. 1 First Therefore every one disavoweth all Atheism.
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(18) part (DIV1)
1767
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2 Belieueth in God as the scriptures reueale. 3 Acknowledge but one God.
2 Believeth in God as the Scriptures reveal. 3 Acknowledge but one God.
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(18) part (DIV1)
1769
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4 Who knoweth whatsoeuer they doe. 5 Is present to them. 6 True of his promise made. Whereby they seeke vnto him:
4 Who Knoweth whatsoever they do. 5 Is present to them. 6 True of his promise made. Whereby they seek unto him:
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(18) part (DIV1)
1771
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rest in his iudgment of them:
rest in his judgement of them:
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(18) part (DIV1)
1771
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are perswaded that all thinges shall worke for theyr good heere, and that GOD shall be full,
Are persuaded that all things shall work for their good Here, and that GOD shall be full,
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(18) part (DIV1)
1771
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and for euer happinesse vnto them, so as they make him theyr portion aboue all other things.
and for ever happiness unto them, so as they make him their portion above all other things.
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(18) part (DIV1)
1771
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Thus farre touching GOD by Name, nowe follow the attributes. Ob. The Father is first named, therfore should it be first opened. Aun. So might it.
Thus Far touching GOD by Name, now follow the attributes. Ob. The Father is First nam, Therefore should it be First opened. Nias. So might it.
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(18) part (DIV1)
1772
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Neuerthelesse, seeing that attributes are of the essence, and Father is a person, and essence for easie teaching should goe first,
Nevertheless, seeing that attributes Are of the essence, and Father is a person, and essence for easy teaching should go First,
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(18) part (DIV1)
1774
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therefore we may without offence (not blaming the order of the Creede) speake first of the attributes.
Therefore we may without offence (not blaming the order of the Creed) speak First of the attributes.
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(18) part (DIV1)
1774
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These rules must be remembred of them.
These rules must be remembered of them.
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(18) part (DIV1)
1774
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1 Though heere they be ioyned with the Father, that is but for orders sake, they belong likewise to the Sonne,
1 Though Here they be joined with the Father, that is but for order sake, they belong likewise to the Son,
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(18) part (DIV1)
1775
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and holy Ghost, and so must be remembred. 2 There are more belonging to God, and to be belieued in God then these. Looke Exod, 34, 6. The attributes heere are two, Almighty, and maker of heauen and earth. Que:
and holy Ghost, and so must be remembered. 2 There Are more belonging to God, and to be believed in God then these. Look Exod, 34, 6. The attributes Here Are two, Almighty, and maker of heaven and earth. Que:
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(18) part (DIV1)
1775
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Why are these named, and no more? Aun.
Why Are these nam, and no more? Nias.
q-crq vbr d vvn, cc dx dc? dt.
(18) part (DIV1)
1778
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These are named, 1 as beeing very well knowne euen to some of the heathen, Giue mee (saith S. Augustine) a Pagan, a worshipper of many Idols, a seruaunt of deuils, who saith not that God is almightie.
These Are nam, 1 as being very well known even to Some of the heathen, Give me (Says S. Augustine) a Pagan, a worshipper of many Idols, a servant of Devils, who Says not that God is almighty.
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(18) part (DIV1)
1779
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Plato could see that the world was made. 2 These put a manifest difference betweene the true and false god.
Plato could see that the world was made. 2 These put a manifest difference between the true and false god.
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(18) part (DIV1)
1780
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God himselfe by his power, proueth himself to be the true God. So doth Elias cōuince the people, 1, Kin: 18, 24, 34, 38:
God himself by his power, Proves himself to be the true God. So does Elias convince the people, 1, Kin: 18, 24, 34, 38:
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(18) part (DIV1)
1781
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and for making the world, looke Iere: 10, 11, and Augustine, Let any make a world, and he shall be God.
and for making the world, look Jeremiah: 10, 11, and Augustine, Let any make a world, and he shall be God.
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(18) part (DIV1)
1781
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3 These are of speciall vse for fayth and life. Que: Is there any thing in the order that these are heere named? Aun:
3 These Are of special use for faith and life. Que: Is there any thing in the order that these Are Here nam? Nias:
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(18) part (DIV1)
1782
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The creation prooueth the almightines of God. There are heere no more then these named, for shortnesse sake, and memory.
The creation proveth the almightiness of God. There Are Here no more then these nam, for shortness sake, and memory.
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(18) part (DIV1)
1784
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Now for the grounds of this article, 1 Consider the generall promise, 2, Cor, 6, 18.
Now for the grounds of this article, 1 Consider the general promise, 2, Cor, 6, 18.
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(18) part (DIV1)
1785
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More specially applied, Exod, 6, 3. To Abraham, Gene, 17, 1.
More specially applied, Exod, 6, 3. To Abraham, Gene, 17, 1.
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(18) part (DIV1)
1786
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2 Where the almighty is prayed vnto, there must be faith, he is prayed vnto, Gene, 28, 3, Gene, 43, 14. 3 The practise of Gods children was thus to belieue in the almighty.
2 Where the almighty is prayed unto, there must be faith, he is prayed unto, Gene, 28, 3, Gene, 43, 14. 3 The practice of God's children was thus to believe in the almighty.
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(18) part (DIV1)
1788
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Paul, 2, Cor, 6, 18, the three men, Dan, 3, 17.
Paul, 2, Cor, 6, 18, the three men, Dan, 3, 17.
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(18) part (DIV1)
1789
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4 Vnbeliefe in this kinde is punished in Zachary, Luk, 1, 20, in the Prince, 2, Kings, 7, 17, in Benhadaes seruaunts, 1, Kings, 20, 28. That God is almighty, it needeth not to be proued, yet to satisfie such as are ignorant, this may serue.
4 Unbelief in this kind is punished in Zachary, Luk, 1, 20, in the Prince, 2, Kings, 7, 17, in Benhadaes Servants, 1, Kings, 20, 28. That God is almighty, it needs not to be proved, yet to satisfy such as Are ignorant, this may serve.
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(18) part (DIV1)
1790
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Namely, the consideration of the sundry mighty works of God, generall, particuler. He is the God of hostes.
Namely, the consideration of the sundry mighty works of God, general, particular. He is the God of hosts.
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(18) part (DIV1)
1792
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In this article wee may consider the meaning, and the duties which we professe. The meaning may easily appeare in the name Almightie, which is, who hath all might.
In this article we may Consider the meaning, and the duties which we profess. The meaning may Easily appear in the name Almighty, which is, who hath all might.
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(18) part (DIV1)
1793
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Might in God, is whereby hee is of power, and can doe things. This might and power, is absolute, or actuall.
Might in God, is whereby he is of power, and can do things. This might and power, is absolute, or actual.
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(18) part (DIV1)
1795
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Absolute power in God, is whereby hee can doe more then he will, as Math, 3, 9, to raise vp of stones children to Abraham.
Absolute power in God, is whereby he can do more then he will, as Math, 3, 9, to raise up of stones children to Abraham.
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(18) part (DIV1)
1797
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To giue Christ more then legions of angels, which he would not. Actuall power is that whereby God doth what hee will. Quest:
To give christ more then legions of Angels, which he would not. Actual power is that whereby God does what he will. Quest:
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(18) part (DIV1)
1797
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Whether of the two powers is meant heere? Aun. Wee must belieue both. Neuerthelesse, actuall is that which more neerly concerneth vs, wherein wee can haue comfort in.
Whither of the two Powers is meant Here? Nias. we must believe both. Nevertheless, actual is that which more nearly concerns us, wherein we can have Comfort in.
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(18) part (DIV1)
1799
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Of this it is said, Psalm, 115, 3, And hee spake the word, and they were made.
Of this it is said, Psalm, 115, 3, And he spoke the word, and they were made.
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(18) part (DIV1)
1800
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God is said to be thus Almightie, 1 Dooing whatsoeuer he will: and heere Gods omnipotencie is not in doing sinne: Sin hee willeth not.
God is said to be thus Almighty, 1 Doing whatsoever he will: and Here God's omnipotency is not in doing sin: since he wills not.
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(18) part (DIV1)
1801
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Againe, sin is of weakenes, not of strength. 2 Hindering what he willeth. Obiect: Why doth he not then hinder sin? Aun:
Again, since is of weakness, not of strength. 2 Hindering what he wills. Object: Why does he not then hinder since? Nias:
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(18) part (DIV1)
1801
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Because he is not bound so to doe: 2 for that hee can bring out of sinne, good.
Because he is not bound so to do: 2 for that he can bring out of sin, good.
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(18) part (DIV1)
1804
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3 Dooing all things with ease: hee but willeth, and they are. 4 Causing all power where it is, euen making weake strong. &c.
3 Doing all things with ease: he but wills, and they Are. 4 Causing all power where it is, even making weak strong. etc.
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(18) part (DIV1)
1805
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Thus farre for the meaning, the duties remaine which we doe professe.
Thus Far for the meaning, the duties remain which we do profess.
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(18) part (DIV1)
1807
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1 Neuer to presume of the Almighty power of God for vs, vnlesse wee know his will to that end.
1 Never to presume of the Almighty power of God for us, unless we know his will to that end.
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(18) part (DIV1)
1808
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For though our faith beleeueth, he can doe more then he will, yet we neuer can reape comfort of his power disioyned from his will.
For though our faith Believeth, he can do more then he will, yet we never can reap Comfort of his power disjoined from his will.
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(18) part (DIV1)
1808
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So as Romaine Catholiques not prouing Gods will for transubstantiation, say nothing to purpose.
So as Roman Catholics not proving God's will for transubstantiation, say nothing to purpose.
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(18) part (DIV1)
1808
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2457
Or loose professors resting on Gods power, as able to conuert them, and not vsing meanes, doe but beguile themselues.
Or lose professors resting on God's power, as able to convert them, and not using means, do but beguile themselves.
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(18) part (DIV1)
1808
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2 Neuer to doubt, but whatsoeuer God will, shall surely come to passe, promised, threatned, generally, particulerly. Obiect.
2 Never to doubt, but whatsoever God will, shall surely come to pass, promised, threatened, generally, particularly. Object.
crd av pc-acp vvi, cc-acp r-crq np1 vmb, vmb av-j vvi pc-acp vvi, vvd, j-vvn, av-j, av-j. n1.
(18) part (DIV1)
1809
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May one then neglect meanes? Aunswer.
May one then neglect means? Answer.
vmb pi av vvb n2? n1.
(18) part (DIV1)
1810
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No. They serue for Gods Almightines to worke by, & in deede in the most vsuall we may easily perceaue Gods power.
No. They serve for God's Almightiness to work by, & in deed in the most usual we may Easily perceive God's power.
uh-dx pns32 vvb p-acp ng1 n1 pc-acp vvi p-acp, cc p-acp n1 p-acp dt av-ds j pns12 vmb av-j vvi npg1 n1.
(18) part (DIV1)
1810
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3 To renounce all trust in creatures.
3 To renounce all trust in creatures.
crd pc-acp vvi d n1 p-acp n2.
(18) part (DIV1)
1811
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4 To trust wholy in God. 2. Cor. 1, 9.2, Cor. 12, 9. Eph. 6, 10. 5 To be strong in faith. Rom. 4, 21. 6 To be assured of the performance of our prayers.
4 To trust wholly in God. 2. Cor. 1, 9.2, Cor. 12, 9. Ephesians 6, 10. 5 To be strong in faith. Rom. 4, 21. 6 To be assured of the performance of our Prayers.
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(18) part (DIV1)
1812
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7 To haue contentation in God. 2, Cor. 9, 7. Heb. 13, 5. For indeede God so promiseth to be to vs. Gen. 15, 1. 8 In what estate so euer we be, to reioyce in God.
7 To have contentation in God. 2, Cor. 9, 7. Hebrew 13, 5. For indeed God so promises to be to us Gen. 15, 1. 8 In what estate so ever we be, to rejoice in God.
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(18) part (DIV1)
1815
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Psal. 46 Iob, 22, 25, 26. Thus much for the former attribute, the latter followeth, Maker of heauen and earth.
Psalm 46 Job, 22, 25, 26. Thus much for the former attribute, the latter follows, Maker of heaven and earth.
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(18) part (DIV1)
1816
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In speaking whereof, we may consider it ioyned with the rest, and in it selfe. As it is ioyned with the rest, first why at all it is set down. Aun.
In speaking whereof, we may Consider it joined with the rest, and in it self. As it is joined with the rest, First why At all it is Set down. Nias.
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(18) part (DIV1)
1818
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I take it against the poyson of Marcions heresie, who thought it not meete to beleeue in God the maker of the world:
I take it against the poison of Martions heresy, who Thought it not meet to believe in God the maker of the world:
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(18) part (DIV1)
1820
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vvhereas the scriptures though teach so to beleeue. It is set in this order after the former, as a proofe thereof.
whereas the Scriptures though teach so to believe. It is Set in this order After the former, as a proof thereof.
cs dt n2 cs vvi av pc-acp vvi. pn31 vbz vvn p-acp d n1 p-acp dt j, c-acp dt n1 av.
(18) part (DIV1)
1820
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For the maker of heauen and earth cannot choose but be Almighty. In it selfe marke three things, the grounds of scripture, the meaning, the things professed.
For the maker of heaven and earth cannot choose but be Almighty. In it self mark three things, the grounds of scripture, the meaning, the things professed.
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(18) part (DIV1)
1821
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The grounds of scriptures are, 1 Gods making of himselfe thus knowne. Hier. 10, 11. Esa, 45, 7. Esa, 66, 2, Acts. 7, 50.
The grounds of Scriptures Are, 1 God's making of himself thus known. Hier. 10, 11. Isaiah, 45, 7. Isaiah, 66, 2, Acts. 7, 50.
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(18) part (DIV1)
1823
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He is so prayed vnto, Act, 4, 24. So beleeued in, Psal. 124, 8. So professed. Ier. 32, 17. By this name and title praised. Psal. 136, 5, 6.
He is so prayed unto, Act, 4, 24. So believed in, Psalm 124, 8. So professed. Jeremiah 32, 17. By this name and title praised. Psalm 136, 5, 6.
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(18) part (DIV1)
1824
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So as S. Augustine saith, Let any creature that you will come and make a world,
So as S. Augustine Says, Let any creature that you will come and make a world,
av p-acp n1 np1 vvz, vvb d n1 cst pn22 vmb vvi cc vvi dt n1,
(18) part (DIV1)
1828
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and I will say it is God. Thus is God preached to be beleeued in, Act, 17, 23.24. Act, 14, 15. This for the grounds of scripture.and I will say it is God. Thus is God preached to be believed in, Act, 17, 23.24. Act, 14, 15. This for the grounds of scripture.
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(18) part (DIV1)
1828
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The meaning will appeare by the words, where the cause is ioyned with the effect. The cause, Maker, the effect, heauen and earth.
The meaning will appear by the words, where the cause is joined with the Effect. The cause, Maker, the Effect, heaven and earth.
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(18) part (DIV1)
1831
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Maker in the scriptures is properly called Creator. Creator is who did create. Create is to make of nothing. 1 This God did. 2 By his commaundement.Maker in the Scriptures is properly called Creator. Creator is who did create. Create is to make of nothing. 1 This God did. 2 By his Commandment.
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(18) part (DIV1)
1832
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3 Not all things together, but in sixe dayes.
3 Not all things together, but in sixe days.
crd xx d n2 av, cc-acp p-acp crd n2.
(18) part (DIV1)
1836
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4 When time began, so as there are not yet 6000. yeeres, since the world began.
4 When time began, so as there Are not yet 6000. Years, since the world began.
crd c-crq n1 vvd, av c-acp pc-acp vbr xx av crd n2, c-acp dt n1 vvd.
(18) part (DIV1)
1837
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5 So as that he ruleth and gouerneth otherwise then Athiests thinke. God ruleth and gouerneth for euer.
5 So as that he Ruleth and Governs otherwise then Atheists think. God Ruleth and Governs for ever.
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(18) part (DIV1)
1838
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Gods ruling or gouerning is his prouidence. Prouidence is either generall or speciall. Generall prouidence, is whereby all things ioyntly are ruled; such there is.
God's ruling or governing is his providence. Providence is either general or special. General providence, is whereby all things jointly Are ruled; such there is.
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(18) part (DIV1)
1840
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Particuler is whereby euery seuerall is ruled, especially & most choisely, man.
Particular is whereby every several is ruled, especially & most choicely, man.
j vbz c-crq d j vbz vvn, av-j cc av-ds av-j, n1.
(18) part (DIV1)
1843
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As to the lighting of a sparrowe vpon the ground, to the number of our haires.
As to the lighting of a sparrow upon the ground, to the number of our hairs.
p-acp p-acp dt n-vvg pp-f dt n1 p-acp dt n1, p-acp dt n1 pp-f po12 n2.
(18) part (DIV1)
1843
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O thou omnipotent (saith S. Augustine) who rulest all as one, and one as if he were alone. Oh thou omnipotent (Says S. Augustine) who Rulest all as one, and one as if he were alone.
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(18) part (DIV1)
1844
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The effect is, Heauen and earth. Where, by a manner of speech when that which containeth is put for the contained, all things are meant, all being contained in heauen and earth.
The Effect is, Heaven and earth. Where, by a manner of speech when that which Containeth is put for the contained, all things Are meant, all being contained in heaven and earth.
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(18) part (DIV1)
1845
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Heauen is all from the face of the earth vpward. There are three heauens ayrie. starrie. glorious.Heaven is all from the face of the earth upward. There Are three heavens airy. starry. glorious.
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(18) part (DIV1)
1846
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The ayrie heauen is from the face of the earth, to the lowest part of the sphere of the Moone.
The airy heaven is from the face of the earth, to the lowest part of the sphere of the Moon.
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(18) part (DIV1)
1848
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Wherein are fowles, meteors, as winde, raine, snow, haile, thunder, lightning. The starry is from the Moone vpward, as farre as motion goeth.
Wherein Are fowls, meteors, as wind, rain, snow, hail, thunder, lightning. The starry is from the Moon upward, as Far as motion Goes.
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(18) part (DIV1)
1848
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Wherein are the starres fixed, or planets, the diuers motions, the influences.
Wherein Are the Stars fixed, or planets, the diverse motions, the influences.
q-crq vbr dt n2 vvn, cc n2, dt j n2, dt n2.
(18) part (DIV1)
1849
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2487
The glorious heauen is aboue all motion, where the glorie of the Trinity doth most appeare.
The glorious heaven is above all motion, where the glory of the Trinity does most appear.
dt j n1 vbz p-acp d n1, c-crq dt n1 pp-f dt np1 vdz ds vvi.
(18) part (DIV1)
1850
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There is the humane nature of Christ, the soules of the elect departed this life, the blessed Angels ministring. These Angels were created.
There is the humane nature of christ, the Souls of the elect departed this life, the blessed Angels ministering. These Angels were created.
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(18) part (DIV1)
1850
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They are ministring spyrits for the necessities of the Church.
They Are ministering spirits for the necessities of the Church.
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(18) part (DIV1)
1852
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The earth is put for the earth and water together, from the face of it to the centre and middle.
The earth is put for the earth and water together, from the face of it to the centre and middle.
dt n1 vbz vvn p-acp dt n1 cc n1 av, p-acp dt n1 pp-f pn31 p-acp dt n1 cc n-jn.
(18) part (DIV1)
1853
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In the water are fishes, pearles, in the earth are mettals, diuers kinds of precious earth, stones, &c, on the earth are beasts and cattell, but especially man.
In the water Are Fish, Pearls, in the earth Are metals, diverse Kinds of precious earth, stones, etc., on the earth Are beasts and cattle, but especially man.
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(18) part (DIV1)
1854
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All creatures haue some print or vestigium of God, man hath Gods image. 1 Now all these things are good, Gen. 1, 31. Obiect:
All creatures have Some print or vestigium of God, man hath God's image. 1 Now all these things Are good, Gen. 1, 31. Object:
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(18) part (DIV1)
1854
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Some things are hurtfull to vs. Aun: They are of very good vse, being applied by God. Quest. Whence commeth euill? Aun.
some things Are hurtful to us Nias: They Are of very good use, being applied by God. Quest. Whence comes evil? Nias.
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(18) part (DIV1)
1856
Image 84
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By the disobedience of the reasonable creatures to God. Obiect. God maketh euill. Aun: Of punishment, not of fault.
By the disobedience of the reasonable creatures to God. Object. God makes evil. Nias: Of punishment, not of fault.
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(18) part (DIV1)
1857
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2 All these make but one world. Quest. What say you of the deuils? Aun.
2 All these make but one world. Quest. What say you of the Devils? Nias.
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(18) part (DIV1)
1859
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God made them at the first good spirits, but they haue left their first beginning. For their substance they are good, not in their qualities.
God made them At the First good spirits, but they have left their First beginning. For their substance they Are good, not in their qualities.
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(18) part (DIV1)
1860
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This is the meaning, the duties professed remaine. They are of two sorts, either in respect of the creation, or prouidence.
This is the meaning, the duties professed remain. They Are of two sorts, either in respect of the creation, or providence.
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(18) part (DIV1)
1861
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In respect of the creation, 1 That wee belieue that the world was ordained by the word, &c. Heb, 11, 3. 2 That seeing the creatures were made by GOD, wee ought to meditate of them.
In respect of the creation, 1 That we believe that the world was ordained by the word, etc. Hebrew, 11, 3. 2 That seeing the creatures were made by GOD, we ought to meditate of them.
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(18) part (DIV1)
1863
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3 By the creatures to rise more to the knowledge of God. Psalm, 19, 1, Rom, 1, 25. 4 From the consideration of the creation, to get increase of faith, for perswasion of performance of our prayers. Act. 4, 24.
3 By the creatures to rise more to the knowledge of God. Psalm, 19, 1, Rom, 1, 25. 4 From the consideration of the creation, to get increase of faith, for persuasion of performance of our Prayers. Act. 4, 24.
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(18) part (DIV1)
1865
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5 To praise God, Psalm, 136, 5, 6. 6 To consider of our owne soule and body:
5 To praise God, Psalm, 136, 5, 6. 6 To Consider of our own soul and body:
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(18) part (DIV1)
1867
Image 84
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Looke psal, 139, 13, 14. and Iob, 10, 8, 9, 10, 11, 12.
Look Psalm, 139, 13, 14. and Job, 10, 8, 9, 10, 11, 12.
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(18) part (DIV1)
1868
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Thus much for duties professed in respect of the creation, duties in respect of prouidence follow.
Thus much for duties professed in respect of the creation, duties in respect of providence follow.
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(18) part (DIV1)
1869
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1 That we acknowledge all things to be most wisely ruled by God. 2 That he hath particular care of vs.
1 That we acknowledge all things to be most wisely ruled by God. 2 That he hath particular care of us
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(18) part (DIV1)
1870
Image 84
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3 That the Angels watch about vs. 4 All the creatures shall worke for our good. Iob, 5, 22, 23. 5 Be contented with whatsoeuer God doth.
3 That the Angels watch about us 4 All the creatures shall work for our good. Job, 5, 22, 23. 5 Be contented with whatsoever God does.
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(18) part (DIV1)
1872
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6 Vse not the name of fortune, lucke, chaunce. 7 Tempt not God by neglect of meanes. 8 Remember, Iam, 4, 15. Hetherto touching God essentially, now followeth of him personally.
6 Use not the name of fortune, luck, chance. 7 Tempt not God by neglect of means. 8 remember, Iam, 4, 15. Hitherto touching God essentially, now follows of him personally.
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(18) part (DIV1)
1875
Image 84
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Whatsoeuer is said of God in generall in this Creede, or in the scriptures, is true of euery person:
Whatsoever is said of God in general in this Creed, or in the Scriptures, is true of every person:
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(18) part (DIV1)
1879
Image 84
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the Father onely is not Creator and almighty, but so likewise is the Sonne, and holy Ghost.
the Father only is not Creator and almighty, but so likewise is the Son, and holy Ghost.
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(18) part (DIV1)
1879
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It may be obiected, that the Sonne doth nothing of him selfe. Aun. True, not without the Father, but all with the Father.
It may be objected, that the Son does nothing of him self. Nias. True, not without the Father, but all with the Father.
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(18) part (DIV1)
1880
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2 Not in the sence the Iewes conceiued of him, taking him for a bare man, so he doth nothing.
2 Not in the sense the Iewes conceived of him, taking him for a bore man, so he does nothing.
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(18) part (DIV1)
1881
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Que. Why are these ascribed to the Father? Aun. Onely for order. Of God personally it is said, that he is Father, Sonne, & holy Ghost. First is Father.
Que. Why Are these ascribed to the Father? Nias. Only for order. Of God personally it is said, that he is Father, Son, & holy Ghost. First is Father.
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(18) part (DIV1)
1882
Image 85
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Father is a name that cannot be vnderstood without respect to child, or sonne. God is father of a sonne who is GOD, or of sonnes who are men.
Father is a name that cannot be understood without respect to child, or son. God is father of a son who is GOD, or of Sons who Are men.
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(18) part (DIV1)
1885
Image 85
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To vnderstand God the father, of a sonne who is God, somewhat must be touched, concerning the misterie of the Trinitie.
To understand God the father, of a son who is God, somewhat must be touched, Concerning the mystery of the Trinity.
pc-acp vvi np1 dt n1, pp-f dt n1 r-crq vbz np1, av vmb vbi vvn, vvg dt n1 pp-f dt np1.
(18) part (DIV1)
1887
Image 85
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There is (as was said before) but one God. There are 3. persons, Father, Sonne, holy Ghost.
There is (as was said before) but one God. There Are 3. Persons, Father, Son, holy Ghost.
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(18) part (DIV1)
1888
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A person is a manner of beeing in the God-head, distinguished by an incommunicable propertie. The persons be coequall, and coeternall. The Father is of none.
A person is a manner of being in the Godhead, distinguished by an incommunicable property. The Persons be coequal, and coeternal. The Father is of none.
dt n1 vbz dt n1 pp-f vbg p-acp dt n1, vvn p-acp dt j n1. dt n2 vbb j, cc j. dt n1 vbz pp-f pix.
(18) part (DIV1)
1889
Image 85
2515
The Sonne is begotten of the Father. The holy Ghost proceedeth frō the Father and the Son. The Sonne may be considered,
The Son is begotten of the Father. The holy Ghost Proceedeth from the Father and the Son. The Son may be considered,
dt n1 vbz vvn pp-f dt n1. dt j n1 vvz p-acp dt n1 cc dt n1 dt n1 vmb vbi vvn,
(18) part (DIV1)
1892
Image 85
2516
as not incarnate, and nowe incarnate. Not incarnate, he was called the Word, incarnat, the sonne of man.
as not incarnate, and now incarnate. Not incarnate, he was called the Word, incarnate, the son of man.
c-acp xx j, cc av j. xx j, pns31 vbds vvn dt n1, j, dt n1 pp-f n1.
(18) part (DIV1)
1893
Image 85
2517
In respect of his person and manhood, hee is the Sonne of God.
In respect of his person and manhood, he is the Son of God.
p-acp n1 pp-f po31 n1 cc n1, pns31 vbz dt n1 pp-f np1.
(18) part (DIV1)
1894
Image 85
2518
To vnderstand God the Father of sonnes who are men, somewhat must be touched concerning the mistery of our redemption and adoption.
To understand God the Father of Sons who Are men, somewhat must be touched Concerning the mystery of our redemption and adoption.
pc-acp vvi np1 dt n1 pp-f n2 r-crq vbr n2, av vmb vbi vvn vvg dt n1 pp-f po12 n1 cc n1.
(18) part (DIV1)
1895
Image 85
2519
Of mankinde, which might haue perished by the fall of Adam, it pleased God in Christ, to adopt and make some to be sonnes vnto himselfe, Ephe: 1, 5, Iohn, 1, 12. Que:
Of mankind, which might have perished by the fallen of Adam, it pleased God in christ, to adopt and make Some to be Sons unto himself, Ephes: 1, 5, John, 1, 12. Que:
pp-f n1, r-crq vmd vhi vvn p-acp dt n1 pp-f np1, pn31 vvd np1 p-acp np1, pc-acp vvi cc vvi d pc-acp vbi n2 p-acp px31, n1: crd, crd, np1, crd, crd fw-fr:
(18) part (DIV1)
1896
Image 85
2520
It may be demaunded, whether wee must belieue in God the Father of Christ, or our father, or both? Aun. Both. So saith Christ: your father, my father.
It may be demanded, whither we must believe in God the Father of christ, or our father, or both? Nias. Both. So Says christ: your father, my father.
pn31 vmb vbi vvn, cs pns12 vmb vvi p-acp np1 dt n1 pp-f np1, cc po12 n1, cc d? dt. d av vvz np1: po22 n1, po11 n1.
(18) part (DIV1)
1897
Image 85
2521
Praying, himselfe calleth father, and teacheth vs so to pray: Our Father.
Praying, himself calls father, and Teaches us so to pray: Our Father.
vvg, px31 vvz n1, cc vvz pno12 av pc-acp vvi: po12 n1.
(18) part (DIV1)
1898
Image 85
2522
Let vs then consider the grounds of scriptures, the meaning of this article, and what we doe therein professe.
Let us then Consider the grounds of Scriptures, the meaning of this article, and what we do therein profess.
vvb pno12 av vvi dt n2 pp-f n2, dt n1 pp-f d n1, cc r-crq pns12 vdb av vvi.
(18) part (DIV1)
1899
Image 85
2523
But because there be two branches implied, first consider of the first, then of the latter.
But Because there be two branches implied, First Consider of the First, then of the latter.
p-acp c-acp pc-acp vbi crd n2 vvn, ord vvb pp-f dt ord, av pp-f dt d.
(18) part (DIV1)
1900
Image 85
2524
And that wee ought to belieue in the father of our Lord Iesus Christ, it appeareth,
And that we ought to believe in the father of our Lord Iesus christ, it appears,
cc cst pns12 vmd pc-acp vvi p-acp dt n1 pp-f po12 n1 np1 np1, pn31 vvz,
(18) part (DIV1)
1901
Image 85
2525
for that God himselfe, maketh himselfe knowne by that name. Math, 3, 17, Luke, 3, 22, Heb, 1, 5.
for that God himself, makes himself known by that name. Math, 3, 17, Lycia, 3, 22, Hebrew, 1, 5.
c-acp cst np1 px31, vvz px31 vvn p-acp d n1. np1, crd, crd, av, crd, crd, n1, crd, crd
(18) part (DIV1)
1901
Image 85
2526
He is praysed vnder that title, 2, Cor. 1, 3, Ephe, 1, 3. Christ promiseth, Iohn, 14, 23. Is prayed vnto, Ephe, 3, 14. The meaning heereof is, that I acknowledge to belieue in that God, who is the Father of our Lord Iesus Christ.
He is praised under that title, 2, Cor. 1, 3, Ephes, 1, 3. christ promises, John, 14, 23. Is prayed unto, Ephes, 3, 14. The meaning hereof is, that I acknowledge to believe in that God, who is the Father of our Lord Iesus christ.
pns31 vbz vvn p-acp d n1, crd, np1 crd, crd, n1, crd, crd np1 vvz, np1, crd, crd vbz vvn p-acp, n1, crd, crd dt n1 av vbz, cst pns11 vvb pc-acp vvi p-acp d np1, r-crq vbz dt n1 pp-f po12 n1 np1 np1.
(18) part (DIV1)
1902
Image 85
2527
And heereby doe disavow all Turkish, Iewish doctrine, which holdeth not the doctrine of the blessed Trinitie.
And hereby do disavow all Turkish, Jewish Doctrine, which holds not the Doctrine of the blessed Trinity.
cc av vdb vvi d jp, jp n1, r-crq vvz xx dt n1 pp-f dt j-vvn np1.
(18) part (DIV1)
1904
Image 85
2528
Now for belieuing in God who is my Father;
Now for believing in God who is my Father;
av p-acp vvg p-acp np1 r-crq vbz po11 n1;
(18) part (DIV1)
1905
Image 85
2529
God promiseth himselfe so to be, 2, Cor, 6, 18, Iere, 31, 1, more particularly, Exod, 4, 22, 23.
God promises himself so to be, 2, Cor, 6, 18, Jeremiah, 31, 1, more particularly, Exod, 4, 22, 23.
np1 vvz px31 av pc-acp vbi, crd, fw-la, crd, crd, np1, crd, crd, av-dc av-j, j, crd, crd, crd
(18) part (DIV1)
1905
Image 85
2530
God commaundeth so to be called vpon, Iere, 3, 19.
God commandeth so to be called upon, Jeremiah, 3, 19.
np1 vvz av pc-acp vbi vvn p-acp, np1, crd, crd
(18) part (DIV1)
1906
Image 85
2531
And findeth fault that any other should be so called, Iere, 2, 27, Math, 23, 9. Christ himselfe applyeth this name.
And finds fault that any other should be so called, Jeremiah, 2, 27, Math, 23, 9. christ himself Applieth this name.
cc vvz n1 cst d n-jn vmd vbi av vvn, np1, crd, crd, np1, crd, crd np1 px31 vvz d n1.
(18) part (DIV1)
1907
Image 85
2532
Math, 6, 8, 14, 15, 18, and that very particularly, Math, 6, 18.
Math, 6, 8, 14, 15, 18, and that very particularly, Math, 6, 18.
np1, crd, crd, crd, crd, crd, cc cst av av-j, np1, crd, crd
(18) part (DIV1)
1908
Image 85
2533
Thus did the godly, Esay 63, 162 So are we taught, Mat, 6, 6. Luke 11, 2. I meane then, that I know the doctrine of adoption, & am perswaded that it belongeth to me.
Thus did the godly, Isaiah 63, 162 So Are we taught, Mathew, 6, 6. Luke 11, 2. I mean then, that I know the Doctrine of adoption, & am persuaded that it belongeth to me.
av vdd dt j, np1 crd, crd av vbr pns12 vvn, n1, crd, crd np1 crd, crd pns11 vvb av, cst pns11 vvb dt n1 pp-f n1, cc vbm vvn cst pn31 vvz p-acp pno11.
(18) part (DIV1)
1909
Image 85
2534
I know it, when I know whence I am redeemed, namelie from misery, for whom I am adopted,
I know it, when I know whence I am redeemed, namely from misery, for whom I am adopted,
pns11 vvb pn31, c-crq pns11 vvb c-crq pns11 vbm vvn, av p-acp n1, p-acp ro-crq pns11 vbm vvn,
(18) part (DIV1)
1911
Image 85
2535
namely for Christ, how I am assured heereof, to wit, by faith.
namely for christ, how I am assured hereof, to wit, by faith.
av p-acp np1, c-crq pns11 vbm vvn av, pc-acp vvi, p-acp n1.
(18) part (DIV1)
1911
Image 85
2536
I professe in this branch, 1 To make more account of this, that God is my father in Christ,
I profess in this branch, 1 To make more account of this, that God is my father in christ,
pns11 vvb p-acp d n1, vvn pc-acp vvi dc n1 pp-f d, cst np1 vbz po11 n1 p-acp np1,
(18) part (DIV1)
1912
Image 85
2537
then of all thinges in the world beside.
then of all things in the world beside.
av pp-f d n2 p-acp dt n1 a-acp.
(18) part (DIV1)
1912
Image 85
2538
2 To looke for all fauours from God, as a Father, beeing now made a sonne of his.
2 To look for all favours from God, as a Father, being now made a son of his.
crd pc-acp vvi p-acp d n2 p-acp np1, c-acp dt n1, vbg av vvn dt n1 pp-f png31.
(18) part (DIV1)
1913
Image 85
2539
The first fauour is Gods sparing, as a father is wont to doe, Mala, 3, 17. This is in 1 not imputing faults, 2 not inflicting punishments, 3 moderatly and gently chastising, 4 in taking in good worth the weakenes and vnperfectnes of our obedience.
The First favour is God's sparing, as a father is wont to do, Mala, 3, 17. This is in 1 not imputing Faults, 2 not inflicting punishments, 3 moderately and gently chastising, 4 in taking in good worth the weakness and unperfectness of our Obedience.
dt ord n1 vbz npg1 n-vvg, c-acp dt n1 vbz j pc-acp vdi, fw-la, crd, crd d vbz p-acp crd xx vvg n2, crd xx vvg n2, crd av-j cc av-j vvg, crd p-acp vvg p-acp j n1 dt n1 cc n1 pp-f po12 n1.
(18) part (DIV1)
1914
Image 86
2540
Hence must needes arise great peace of conscience, and ioy in the holy Ghost. The second is the Spirit of adoption, whereby wee crie Abba, father.
Hence must needs arise great peace of conscience, and joy in the holy Ghost. The second is the Spirit of adoption, whereby we cry Abba, father.
av vmb av vvi j n1 pp-f n1, cc n1 p-acp dt j n1. dt ord vbz dt n1 pp-f n1, c-crq pns12 vvb np1, n1.
(18) part (DIV1)
1916
Image 86
2541
This Spirit, 1 hath boldnes to come into the presence of God. 2 Ability or gift, to poure forth prayers and desires and prayses.
This Spirit, 1 hath boldness to come into the presence of God. 2 Ability or gift, to pour forth Prayers and Desires and praises.
d n1, crd vhz n1 pc-acp vvi p-acp dt n1 pp-f np1. crd n1 cc n1, pc-acp vvi av n2 cc n2 cc n2.
(18) part (DIV1)
1918
Image 86
2542
3 Perswasion, that al are heard and accepted of God.
3 Persuasion, that all Are herd and accepted of God.
crd n1, cst d vbr vvn cc vvn pp-f np1.
(18) part (DIV1)
1920
Image 86
2543
The third is, his care to prouide things necessary for vs, 2, Cor, 12, 14, Math, 6, 32, Psal, 23, From hence we haue that, 1 which is enough.
The third is, his care to provide things necessary for us, 2, Cor, 12, 14, Math, 6, 32, Psalm, 23, From hence we have that, 1 which is enough.
dt ord vbz, po31 n1 pc-acp vvi n2 j p-acp pno12, crd, fw-la, crd, crd, np1, crd, crd, np1, crd, p-acp av pns12 vhb d, crd r-crq vbz av-d.
(18) part (DIV1)
1921
Image 86
2544
2 Where-with wee are contented, 3 That which God blesseth, as the womans oyle, the Iewes apparell.
2 Wherewith we Are contented, 3 That which God Blesses, as the woman's oil, the Iewes apparel.
crd c-crq pns12 vbr vvn, crd d r-crq np1 vvz, c-acp dt ng1 n1, dt np2 n1.
(18) part (DIV1)
1923
Image 86
2545
The fourth is his defence of vs. Keeping vs from euill. Deliuering out of euill. The fift, title to the creatures, which we lost by the fall of Adam.
The fourth is his defence of us Keeping us from evil. Delivering out of evil. The fift, title to the creatures, which we lost by the fallen of Adam.
dt ord vbz po31 n1 pp-f pno12 vvg pno12 p-acp n-jn. vvg av pp-f n-jn. dt ord, n1 p-acp dt n2, r-crq pns12 vvd p-acp dt n1 pp-f np1.
(18) part (DIV1)
1924
Image 86
2546
The sixt, certainty of inheritance in heauen. All mens children are not heires, but Gods are, and fellow heires with Iesus Christ.
The sixt, certainty of inheritance in heaven. All men's children Are not Heirs, but God's Are, and fellow Heirs with Iesus christ.
dt ord, n1 pp-f n1 p-acp n1. d ng2 n2 vbr xx n2, cc-acp n2 vbr, cc n1 n2 p-acp np1 np1.
(18) part (DIV1)
1928
Image 86
2547
3 I professe to performe all duties to God, as a child to a father. For there is no benefit, but requireth a duty.
3 I profess to perform all duties to God, as a child to a father. For there is no benefit, but requires a duty.
crd pns11 vvb pc-acp vvi d n2 p-acp np1, c-acp dt n1 p-acp dt n1. p-acp pc-acp vbz dx n1, cc-acp vvz dt n1.
(18) part (DIV1)
1929
Image 86
2548
All the duties which wee owe to God, or can performe, are honour. Exod, 20, 3, Mal, 1, 6. This honour may be considered in respect of God, our selues, and others.
All the duties which we owe to God, or can perform, Are honour. Exod, 20, 3, Malachi, 1, 6. This honour may be considered in respect of God, our selves, and Others.
d dt n2 r-crq pns12 vvb p-acp np1, cc vmb vvi, vbr n1. np1, crd, crd, fw-fr, crd, crd d n1 vmb vbi vvn p-acp n1 pp-f np1, po12 n2, cc n2-jn.
(18) part (DIV1)
1931
Image 86
2549
In respect of God, we ought, 1 To acknowledge this our being sonnes, is meerely of grace.
In respect of God, we ought, 1 To acknowledge this our being Sons, is merely of grace.
p-acp n1 pp-f np1, pns12 vmd, vvd pc-acp vvi d po12 vbg n2, vbz av-j pp-f n1.
(18) part (DIV1)
1933
Image 86
2550
2 To seeke to God in all our wants. 3 To thanke him for all fauours, 4 To take all his instruction. 5 To obey his commaundements.
2 To seek to God in all our Wants. 3 To thank him for all favours, 4 To take all his instruction. 5 To obey his Commandments.
crd pc-acp vvi p-acp np1 p-acp d po12 n2. crd p-acp vvi pno31 p-acp d n2, crd p-acp vvi d po31 n1. crd pc-acp vvi po31 n2.
(18) part (DIV1)
1935
Image 86
2551
6 At his corrections to acknowledge our faults, and amend.
6 At his corrections to acknowledge our Faults, and amend.
crd p-acp po31 n2 pc-acp vvi po12 n2, cc vvi.
(18) part (DIV1)
1938
Image 86
2552
In respect of our selues, remember whence we came into this fauour, to carry our selues humbly, all the time of our liues.
In respect of our selves, Remember whence we Come into this favour, to carry our selves humbly, all the time of our lives.
p-acp n1 pp-f po12 n2, vvb c-crq pns12 vvd p-acp d n1, pc-acp vvi po12 n2 av-j, d dt n1 pp-f po12 n2.
(18) part (DIV1)
1939
Image 86
2553
In respect of others who are without, and haue not yet giuen their names to Christ, wee must doe nothing to the shaming of our house and father,
In respect of Others who Are without, and have not yet given their names to christ, we must do nothing to the shaming of our house and father,
p-acp n1 pp-f n2-jn r-crq vbr p-acp, cc vhb xx av vvn po32 n2 p-acp np1, pns12 vmb vdi pix p-acp dt vvg pp-f po12 n1 cc n1,
(18) part (DIV1)
1940
Image 86
2554
but all things to his glorie:
but all things to his glory:
cc-acp d n2 p-acp po31 n1:
(18) part (DIV1)
1940
Image 86
2555
Who are of the Church, all of vs hauing one father, to be one to other brother and sister.
Who Are of the Church, all of us having one father, to be one to other brother and sister.
r-crq vbr pp-f dt n1, d pp-f pno12 vhg pi n1, pc-acp vbi pi p-acp n-jn n1 cc n1.
(18) part (DIV1)
1941
Image 86
2556
Hitherto of the first person, the second followeth to, I beleeue in the holy Ghost.
Hitherto of the First person, the second follows to, I believe in the holy Ghost.
av pp-f dt ord n1, dt ord vvz p-acp, pns11 vvb p-acp dt j n1.
(18) part (DIV1)
1942
Image 86
2557
For the doctrine touching the second person, wee may speake of it ioyned with the former, and in it selfe.
For the Doctrine touching the second person, we may speak of it joined with the former, and in it self.
p-acp dt n1 vvg dt ord n1, pns12 vmb vvi pp-f pn31 vvd p-acp dt j, cc p-acp pn31 n1.
(18) part (DIV1)
1943
Image 86
2558
It is ioyned with this word, and. And, sheweth that it goeth with the rest, and in this order.
It is joined with this word, and. And, shows that it Goes with the rest, and in this order.
pn31 vbz vvn p-acp d n1, cc. cc, vvz cst pn31 vvz p-acp dt n1, cc p-acp d n1.
(18) part (DIV1)
1944
Image 86
2559
It goeth with the rest, as may appeare euery where in scripture, so as that it is not enough to beleeue in the former.
It Goes with the rest, as may appear every where in scripture, so as that it is not enough to believe in the former.
pn31 vvz p-acp dt n1, c-acp vmb vvi d c-crq p-acp n1, av c-acp cst pn31 vbz xx av-d pc-acp vvi p-acp dt j.
(18) part (DIV1)
1946
Image 86
2560
The order is, that it followeth the former, not for any vnworthines it hath in respect of the former,
The order is, that it follows the former, not for any unworthiness it hath in respect of the former,
dt n1 vbz, cst pn31 vvz dt j, xx p-acp d n1 pn31 vhz p-acp n1 pp-f dt j,
(18) part (DIV1)
1947
Image 86
2561
but for that somwhat must goe first, and the Father being the first in order, the doctrine touching him must be so,
but for that somewhat must go First, and the Father being the First in order, the Doctrine touching him must be so,
cc-acp c-acp cst av vmb vvi ord, cc dt n1 vbg dt ord p-acp n1, dt n1 vvg pno31 vmb vbi av,
(18) part (DIV1)
1947
Image 86
2562
and againe the doctrine of Christ being cleerely manifested after that of the Father, it is not without iust cause set after it.
and again the Doctrine of christ being clearly manifested After that of the Father, it is not without just cause Set After it.
cc av dt n1 pp-f np1 vbg av-j vvn p-acp d pp-f dt n1, pn31 vbz xx p-acp j n1 vvn p-acp pn31.
(18) part (DIV1)
1947
Image 86
2563
Thus much as it is ioyned with the former, as it is in it selfe, it is concerning Iesus Christ, &c, more largely sette downe then any other doctrine in the creede.
Thus much as it is joined with the former, as it is in it self, it is Concerning Iesus christ, etc., more largely Set down then any other Doctrine in the creed.
av av-d c-acp pn31 vbz vvn p-acp dt j, c-acp pn31 vbz p-acp pn31 n1, pn31 vbz vvg np1 np1, av, av-dc av-j vvn a-acp av d j-jn n1 p-acp dt n1.
(18) part (DIV1)
1948
Image 86
2564
Whereby is declared vnto vs, that as we should make account of all other so of this in more speciall sort.
Whereby is declared unto us, that as we should make account of all other so of this in more special sort.
c-crq vbz vvn p-acp pno12, cst c-acp pns12 vmd vvi n1 pp-f d n-jn av pp-f d p-acp dc j n1.
(18) part (DIV1)
1949
Image 86
2565
Hence it is, 1, Cor, 2, 2, Philip. 3 7, 8, 1, Cor, 16, 22. In it selfe it is from this in Iesus Christ, &c.
Hence it is, 1, Cor, 2, 2, Philip. 3 7, 8, 1, Cor, 16, 22. In it self it is from this in Iesus christ, etc.
av pn31 vbz, crd, uh, crd, crd, np1. crd crd, crd, crd, uh, crd, crd p-acp pn31 n1 pn31 vbz p-acp d p-acp np1 np1, av
(18) part (DIV1)
1949
Image 86
2566
And setteth out the second person by names or estates. The names are simple. relatiue. Simple Iesus: this of person. Christ: this of office.
And sets out the second person by names or estates. The names Are simple. relative. Simple Iesus: this of person. christ: this of office.
cc vvz av dt ord n1 p-acp n2 cc n2. dt n2 vbr j. j. j np1: d pp-f n1. np1: d pp-f n1.
(18) part (DIV1)
1951
Image 87
2567
First, let vs see the grounds of scripture for this. 1 He is so called by the Angell, Math, 1, 21,
First, let us see the grounds of scripture for this. 1 He is so called by the Angel, Math, 1, 21,
ord, vvb pno12 vvi dt n2 pp-f n1 p-acp d. vvd pns31 vbz av vvn p-acp dt n1, np1, crd, crd,
(18) part (DIV1)
1953
Image 87
2568
2 So preached to be beleeued in, Act, 2, 36. 3 Being made the sum of the Gospel, 2, Cor. 11, 4,
2 So preached to be believed in, Act, 2, 36. 3 Being made the sum of the Gospel, 2, Cor. 11, 4,
crd av vvd pc-acp vbi vvn p-acp, n1, crd, crd crd vbg vvn dt n1 pp-f dt n1, crd, np1 crd, crd,
(18) part (DIV1)
1955
Image 87
2569
4 So as God iustifieth him who is of the faith of Iesus, Rom, 3, 26,
4 So as God Justifieth him who is of the faith of Iesus, Rom, 3, 26,
crd av p-acp np1 vvz pno31 r-crq vbz pp-f dt n1 pp-f np1, np1, crd, crd,
(18) part (DIV1)
1957
Image 87
2570
5 To which very end Paul speaketh, Phil, 2, 10, 11, 6 Thus doth Christ himselfe commaund, Ioh. 14, 1,
5 To which very end Paul speaks, Philip, 2, 10, 11, 6 Thus does christ himself command, John 14, 1,
crd pc-acp r-crq j n1 np1 vvz, np1, crd, crd, crd, crd av vdz np1 px31 vvi, np1 crd, crd,
(18) part (DIV1)
1958
Image 87
2571
7 Paul and Silas particulerly speake, Act, 16, 31, 8 He is in that name prayed vnto.
7 Paul and Silas particularly speak, Act, 16, 31, 8 He is in that name prayed unto.
crd np1 cc np1 av-j vvi, n1, crd, crd, crd pns31 vbz p-acp d n1 vvd p-acp.
(18) part (DIV1)
1960
Image 87
2572
This name Iesus is a broken Hebrew word of Iehosuang, thus written & pronounced in Greeke,
This name Iesus is a broken Hebrew word of Iehosuang, thus written & pronounced in Greek,
d n1 np1 vbz dt j-vvn njp n1 pp-f np1, av vvn cc vvn p-acp jp,
(18) part (DIV1)
1962
Image 87
2573
for that the Greeke tongue hath no aspiration in the middle of words.
for that the Greek tongue hath no aspiration in the middle of words.
c-acp cst dt jp n1 vhz dx n1 p-acp dt n-jn pp-f n2.
(18) part (DIV1)
1962
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2574
This name hath in it (as Chrisostome saith) a 1000 treasuries of good things,
This name hath in it (as Chrysostom Says) a 1000 treasuries of good things,
d n1 vhz p-acp pn31 (c-acp np1 vvz) dt crd n2 pp-f j n2,
(18) part (DIV1)
1963
Image 87
2575
and is (as Bernard saith) honey in the mouth, musicke in the eare, a ioyfull showte in the heart.
and is (as Bernard Says) honey in the Mouth, music in the ear, a joyful shout in the heart.
cc vbz (c-acp np1 vvz) n1 p-acp dt n1, n1 p-acp dt n1, dt j n1 p-acp dt n1.
(18) part (DIV1)
1963
Image 87
2576
In delight, wherein Genebrard obserueth, that Paul vseth it fiue hundreth times in his Epistles. Yet for all that, we must take heede we doe not abuse it.
In delight, wherein Genebrard observeth, that Paul uses it fiue Hundredth times in his Epistles. Yet for all that, we must take heed we do not abuse it.
p-acp n1, c-crq np1 vvz, cst np1 vvz pn31 crd ord n2 p-acp po31 n2. av p-acp d d, pns12 vmb vvi n1 pns12 vdb xx vvi pn31.
(18) part (DIV1)
1964
Image 87
2577
1 To make it a word of wonder, as some doe, Iesu. 2 To think it will driue away deuils.
1 To make it a word of wonder, as Some do, Iesu. 2 To think it will driven away Devils.
vvd pc-acp vvi pn31 dt n1 pp-f n1, c-acp d vdb, np1 crd pc-acp vvi pn31 vmb vvi av n2.
(18) part (DIV1)
1966
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2578
3 To giue more reuerence to that name, then to other of God. Obiect: But Paul, Phil, 2, 10, Aun:
3 To give more Reverence to that name, then to other of God. Object: But Paul, Philip, 2, 10, Nias:
crd pc-acp vvi dc n1 p-acp d n1, av p-acp j-jn pp-f np1. n1: cc-acp np1, np1, crd, crd, dt:
(18) part (DIV1)
1968
Image 87
2579
The meaning is, that Iesus is the true God, and that all creatures should be subiect to him, as to the Father.
The meaning is, that Iesus is the true God, and that all creatures should be Subject to him, as to the Father.
dt n1 vbz, cst np1 vbz dt j np1, cc cst d n2 vmd vbi j-jn p-acp pno31, c-acp p-acp dt n1.
(18) part (DIV1)
1970
Image 87
2580
Name is for person, bowing the knee, a bodily ceremonie, to expresse inward subiection.
Name is for person, bowing the knee, a bodily ceremony, to express inward subjection.
n1 vbz p-acp n1, vvg dt n1, dt j n1, pc-acp vvi j n1.
(18) part (DIV1)
1970
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2581
4 Not to make it a name of sect, or order, as those haue done, who call themselues of the societie of Iesus, or Iesuits.
4 Not to make it a name of sect, or order, as those have done, who call themselves of the society of Iesus, or Iesuits.
crd xx pc-acp vvi pn31 dt n1 pp-f n1, cc n1, c-acp d vhb vdn, r-crq vvb px32 pp-f dt n1 pp-f np1, cc np2.
(18) part (DIV1)
1971
Image 87
2582
This Iesus in Greeke is SOTER, vvhich cannot (as Tully saith) be expressed in one Latine word, who gaue or giueth health:
This Iesus in Greek is SOTER, which cannot (as Tully Says) be expressed in one Latin word, who gave or gives health:
d np1 p-acp jp vbz np1, r-crq vmbx (c-acp np1 vvz) vbb vvn p-acp crd jp n1, r-crq vvd cc vvz n1:
(18) part (DIV1)
1972
Image 87
2583
and therefore the Latine Diuines, doe call him rather saluator, then seruator. He is, who recouereth out of miserable estate, setteth in happy, and keepeth therein.
and Therefore the Latin Divines, do call him rather salvator, then servator. He is, who recovers out of miserable estate, sets in happy, and Keepeth therein.
cc av dt jp n2-jn, vdb vvi pno31 av-c n1, av n1. pns31 vbz, r-crq vvz av pp-f j n1, vvz p-acp j, cc vvz av.
(18) part (DIV1)
1972
Image 87
2584
The Angell giueth a reason of this Name, He shall saue his people from theyr sinnes.
The Angel gives a reason of this Name, He shall save his people from their Sins.
dt n1 vvz dt n1 pp-f d n1, pns31 vmb vvi po31 n1 p-acp po32 n2.
(18) part (DIV1)
1974
Image 87
2585
That is, 1 from the fault of sin. This is Adams, imputed to vs. Ours, originall, actuall.
That is, 1 from the fault of since. This is Adams, imputed to us Ours, original, actual.
cst vbz, vvn p-acp dt n1 pp-f n1. d vbz np1, vvn p-acp pno12 png12, n-jn, j.
(18) part (DIV1)
1974
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2586
2 Punishment of sinne. 3 Corruption of sin. And indeede euery way is Christ a Sauiour.
2 Punishment of sin. 3 Corruption of since. And indeed every Way is christ a Saviour.
crd n1 pp-f n1. crd n1 pp-f n1. cc av d n1 vbz np1 dt n1.
(18) part (DIV1)
1977
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2587
1 By rescue, and recouery by strong hand. 2 By raunsome. He gaue himselfe for vs. 3 He forgiueth our sinnes.
1 By rescue, and recovery by strong hand. 2 By ransom. He gave himself for us 3 He forgives our Sins.
vvn p-acp n1, cc n1 p-acp j n1. crd p-acp n1. pns31 vvd px31 p-acp pno12 crd pns31 vvz po12 n2.
(18) part (DIV1)
1978
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2588
4 He destroyeth sin in vs. 5 Hee fully recouereth vs in the life to come, from all remainders of sin, and calamities comming therefore.
4 He Destroyeth since in us 5 He Fully recovers us in the life to come, from all remainders of since, and calamities coming Therefore.
crd pns31 vvz n1 p-acp pno12 crd pns31 av-j vvz pno12 p-acp dt n1 pc-acp vvi, p-acp d n2 pp-f n1, cc n2 vvg av.
(18) part (DIV1)
1981
Image 87
2589
And all this he doth alone, so as iustly he is our Iesus and Sauiour.
And all this he does alone, so as justly he is our Iesus and Saviour.
cc d d pns31 vdz av-j, av c-acp av-j pns31 vbz po12 np1 cc n1.
(18) part (DIV1)
1983
Image 87
2590
We professe then heereby, 1 To haue need of Iesus by the feeling of our sinnes.
We profess then hereby, 1 To have need of Iesus by the feeling of our Sins.
pns12 vvb av av, vvn pc-acp vhi n1 pp-f np1 p-acp dt n-vvg pp-f po12 n2.
(18) part (DIV1)
1984
Image 87
2591
2 That the Iesus set out in scriptures, is our Iesus alone. Acts, 4, 12. Ob: Some are called Sauiours.
2 That the Iesus Set out in Scriptures, is our Iesus alone. Acts, 4, 12. Ob: some Are called Saviour's.
crd d dt np1 vvd av p-acp n2, vbz po12 np1 av-j. np1, crd, crd fw-la: d vbr vvn ng1.
(18) part (DIV1)
1985
Image 87
2592
Obadi: 21, 1, Tim, 4, 16. Aun. Those in Obadiah are bodily Sauiours. Timothie was a Minister of the doctrine of saluation.
Obadiah: 21, 1, Tim, 4, 16. Nias. Those in Obadiah Are bodily Saviour's. Timothy was a Minister of the Doctrine of salvation.
np1: crd, crd, np1, crd, crd dt. d p-acp np1 vbr j ng1. np1 vbds dt n1 pp-f dt n1 pp-f n1.
(18) part (DIV1)
1986
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2593
3 That in all our neede we will runne to Iesus. 4 That wee reioyce at the preaching of the doctrine of saluation by Iesus.
3 That in all our need we will run to Iesus. 4 That we rejoice At the preaching of the Doctrine of salvation by Iesus.
crd d p-acp d po12 n1 pns12 vmb vvi p-acp np1. crd cst pns12 vvb p-acp dt vvg pp-f dt n1 pp-f n1 p-acp np1.
(18) part (DIV1)
1988
Image 87
2594
5 That in heauen he will fully saue vs from all crosses and calamities. Hetherto the name of person, that of office foloweth, Christ.
5 That in heaven he will Fully save us from all Crosses and calamities. Hitherto the name of person, that of office Followeth, christ.
crd d p-acp n1 pns31 vmb av-j vvi pno12 p-acp d n2 cc n2. av dt n1 pp-f n1, cst pp-f n1 vvz, np1.
(18) part (DIV1)
1990
Image 87
2595
Consider likewise the grounds of Scripture, the meaning, the things to be belieued and professed.
Consider likewise the grounds of Scripture, the meaning, the things to be believed and professed.
vvi av dt n2 pp-f n1, dt n1, dt n2 pc-acp vbi vvn cc vvn.
(18) part (DIV1)
1992
Image 87
2596
1 It was thus prophecied by Moses, Deut, 18, 15. repeated by Esay, 61, 1, expounded by Peter.
1 It was thus prophesied by Moses, Deuteronomy, 18, 15. repeated by Isaiah, 61, 1, expounded by Peter.
vvd pn31 vbds av vvn p-acp np1, np1, crd, crd vvn p-acp np1, crd, crd, vvn p-acp np1.
(18) part (DIV1)
1993
Image 88
2597
Act, 3, 22, applied by Christ, Luk, 4, 21, 2 God himselfe dooth in some sort commaund it, Esa, 42, 6,
Act, 3, 22, applied by christ, Luk, 4, 21, 2 God himself doth in Some sort command it, Isaiah, 42, 6,
n1, crd, crd, vvn p-acp np1, np1, crd, crd, crd np1 px31 vdz p-acp d n1 vvi pn31, np1, crd, crd,
(18) part (DIV1)
1993
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2598
3 Consider, 2, Cor, 5, 20. 4 Euen particulerly, Luk, 2, 26,
3 Consider, 2, Cor, 5, 20. 4 Even particularly, Luk, 2, 26,
crd np1, crd, fw-la, crd, crd crd av av-j, np1, crd, crd,
(18) part (DIV1)
1995
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2599
5 The Apostles preach thus, Act, 2, 36, Act, 8, 5. Act, 9, 20, and 24, 25,
5 The Apostles preach thus, Act, 2, 36, Act, 8, 5. Act, 9, 20, and 24, 25,
crd dt n2 vvb av, n1, crd, crd, n1, crd, crd n1, crd, crd, cc crd, crd,
(18) part (DIV1)
1997
Image 88
2600
6 God threatneth if we refuse, Deut. 18, 15, 19, 7 Peter is highly cōmended for thus beleeuing, Math: 16, 17.
6 God threatens if we refuse, Deuteronomy 18, 15, 19, 7 Peter is highly commended for thus believing, Math: 16, 17.
crd np1 vvz cs pns12 vvb, np1 crd, crd, crd, crd np1 vbz av-j vvn p-acp av vvg, np1: crd, crd
(18) part (DIV1)
1998
Image 88
2601
8 It was a common knowne thing among the Iewes, Ioh. 1, 41, and Ioh, 4, 25, The meaning will appeare, 1 by considering where-with it is to be ioyned, 2 how it is to be reade, 3 what the signification of it is.
8 It was a Common known thing among the Iewes, John 1, 41, and John, 4, 25, The meaning will appear, 1 by considering wherewith it is to be joined, 2 how it is to be read, 3 what the signification of it is.
crd pn31 vbds dt j j-vvn n1 p-acp dt np2, np1 vvd, crd, cc np1, crd, crd, dt n1 vmb vvi, vvn p-acp vvg c-crq pn31 vbz pc-acp vbi vvn, crd c-crq pn31 vbz pc-acp vbi vvd, crd r-crq dt n1 pp-f pn31 vbz.
(18) part (DIV1)
2000
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2602
It is to be ioyned with Iesus, not to be set alone. It is not enough to beleeue in Christ, we must beleeue in Christ Iesus.
It is to be joined with Iesus, not to be Set alone. It is not enough to believe in christ, we must believe in christ Iesus.
pn31 vbz pc-acp vbi vvn p-acp np1, xx pc-acp vbi vvn av-j. pn31 vbz xx av-d pc-acp vvi p-acp np1, pns12 vmb vvi p-acp np1 np1.
(18) part (DIV1)
2002
Image 88
2603
The Iewes beleeue in a Christ after a sort. Therefore are both ioyned, Act, 2, 36, Luk, 2, 26, 27. It is to be reade not only and barely Christ, but the Christ, as if it had an article notificatiue.
The Iewes believe in a christ After a sort. Therefore Are both joined, Act, 2, 36, Luk, 2, 26, 27. It is to be read not only and barely christ, but the christ, as if it had an article notificatiue.
dt np2 vvb p-acp dt np1 p-acp dt n1. av vbr d vvn, n1, crd, crd, np1, crd, crd, crd pn31 vbz pc-acp vbi vvd xx av-j cc av-j np1, cc-acp dt np1, c-acp cs pn31 vhd dt n1 j-jn.
(18) part (DIV1)
2002
Image 88
2604
Such an especiall one looked the Iewes for, Ioh, 1, 41, and Ioh, 4, 25, Math, 16, 16, 17, The signification appeareth by the right knowledge of the name.
Such an especial one looked the Iewes for, John, 1, 41, and John, 4, 25, Math, 16, 16, 17, The signification appears by the right knowledge of the name.
d dt j pi vvd dt np2 p-acp, np1, crd, crd, cc np1, crd, crd, np1, crd, crd, crd, dt n1 vvz p-acp dt j-jn n1 pp-f dt n1.
(18) part (DIV1)
2004
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2605
Christ is a Greeke word, and signifieth anointed. It is as much as the Hebrew Messms. christ is a Greek word, and signifies anointed. It is as much as the Hebrew Messms.
np1 vbz dt jp n1, cc vvz vvn. pn31 vbz p-acp d c-acp dt njp n2.
(18) part (DIV1)
2006
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2606
This name by a part for the whole signifieth appointing to an office, whereof oyle or the oyntment was a signe, signifying that as many spices went to make that oyle,
This name by a part for the Whole signifies appointing to an office, whereof oil or the ointment was a Signen, signifying that as many spices went to make that oil,
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(18) part (DIV1)
2007
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2607
so manie graces should be in the party anointed, which should make him nimble to doe,
so many graces should be in the party anointed, which should make him nimble to do,
av d n2 vmd vbi p-acp dt n1 vvn, r-crq vmd vvi pno31 j pc-acp vdi,
(18) part (DIV1)
2007
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2608
and acceptable in the doing of his duty. They were wont to anoynt Prophets, 1, King, 19, 16. Priests, Kings.
and acceptable in the doing of his duty. They were wont to anoint prophets, 1, King, 19, 16. Priests, Kings.
cc j p-acp dt vdg pp-f po31 n1. pns32 vbdr j pc-acp vvi n2, crd, n1, crd, crd ng1, n2.
(18) part (DIV1)
2007
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2609
Thus is Christ heere to be vnderstood:
Thus is christ Here to be understood:
av vbz np1 av pc-acp vbi vvn:
(18) part (DIV1)
2009
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2610
looke Act, 4, 27, and Acts, 10, 38, wherein wee may consider his calling, his gifts, his office.
look Act, 4, 27, and Acts, 10, 38, wherein we may Consider his calling, his Gifts, his office.
vvb n1, crd, crd, cc n2, crd, crd, c-crq pns12 vmb vvi po31 n-vvg, po31 n2, po31 n1.
(18) part (DIV1)
2009
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2611
His calling is, whereby hee is of the whole Trinitie appointed and designed to his office. Esa, 61, 1. His gifts are, whereby he is enabled fully to do it.
His calling is, whereby he is of the Whole Trinity appointed and designed to his office. Isaiah, 61, 1. His Gifts Are, whereby he is enabled Fully to do it.
po31 n-vvg vbz, c-crq pns31 vbz pp-f dt j-jn np1 vvn cc vvn p-acp po31 n1. np1, crd, crd po31 n2 vbr, c-crq pns31 vbz vvn av-j pc-acp vdi pn31.
(18) part (DIV1)
2010
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2612
These are the fulnesse of the holy Ghost, Psalm, 45, 7, Iohn, 1, 32. Acts, 10, 38. The office is remaining, which is most properly and effectually in himselfe. And is propheticall. sacerdotall. princely.
These Are the fullness of the holy Ghost, Psalm, 45, 7, John, 1, 32. Acts, 10, 38. The office is remaining, which is most properly and effectually in himself. And is prophetical. sacerdotal. princely.
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(18) part (DIV1)
2011
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2613
Propheticall is, whereby he teacheth his, the whole will of God to saluation. This office is saide to be his, for that himselfe, first did it: sendeth others so to doe.
Prophetical is, whereby he Teaches his, the Whole will of God to salvation. This office is said to be his, for that himself, First did it: sends Others so to do.
j vbz, c-crq pns31 vvz po31, dt j-jn n1 pp-f np1 p-acp n1. d n1 vbz vvn pc-acp vbi png31, c-acp cst px31, ord vdd pn31: vvz ng2-jn av pc-acp vdi.
(18) part (DIV1)
2014
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2614
Requireth that all their teaching should be according to his. He teacheth, foretelling: expounding, Law, Gospell. Hee expoundeth by publishing. making effectuall.
Requires that all their teaching should be according to his. He Teaches, foretelling: expounding, Law, Gospel. He expoundeth by publishing. making effectual.
vvz cst d po32 n-vvg vmd vbi vvg p-acp png31. pns31 vvz, vvg: vvg, n1, n1. pns31 vvz p-acp vvg. vvg j.
(18) part (DIV1)
2016
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2615
Sacerdotall or priestly, is whereby he is a Priest, properly so called, for his Church. He was the last properly called Priest.
Sacerdotal or priestly, is whereby he is a Priest, properly so called, for his Church. He was the last properly called Priest.
j cc j, vbz c-crq pns31 vbz dt n1, av-j av vvn, p-acp po31 n1. pns31 vbds dt ord av-j vvn n1.
(18) part (DIV1)
2019
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2616
In his priesthood, he maketh reconciliation. intercession. In respect of his priestly office, he is our Mediatour.
In his priesthood, he makes reconciliation. Intercession. In respect of his priestly office, he is our Mediator.
p-acp po31 n1, pns31 vvz n1. n1. p-acp n1 pp-f po31 j n1, pns31 vbz po12 n1.
(18) part (DIV1)
2021
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2617
Princely or kingly, whereby as a King he is ouer his. Gouerning the Church, 1 by giuing gifts: 2 by ruling by his word, and Spirit.
Princely or kingly, whereby as a King he is over his. Governing the Church, 1 by giving Gifts: 2 by ruling by his word, and Spirit.
j cc j, c-crq c-acp dt n1 pns31 vbz p-acp png31. vvg dt n1, vvn p-acp vvg n2: crd p-acp vvg p-acp po31 n1, cc n1.
(18) part (DIV1)
2022
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2618
Keeping vnder the enemies, by taking away their power. themselues.
Keeping under the enemies, by taking away their power. themselves.
vvg p-acp dt n2, p-acp vvg av po32 n1. px32.
(18) part (DIV1)
2024
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2619
Now of this Christ are wee called Christians, partaking the same Spirit, dooing in some sort the same things. There is difference.
Now of this christ Are we called Christians, partaking the same Spirit, doing in Some sort the same things. There is difference.
av pp-f d np1 vbr pns12 vvn np1, vvg dt d n1, vdg p-acp d n1 dt d n2. pc-acp vbz n1.
(18) part (DIV1)
2025
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2620
Christ hath the Spirit and fulnesse. 1 Of himselfe: we haue that which we haue from him. 2 He hath it without measure:
christ hath the Spirit and fullness. 1 Of himself: we have that which we have from him. 2 He hath it without measure:
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(18) part (DIV1)
2026
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2621
we haue our allowance. 3 He meriteth: so cannot we.
we have our allowance. 3 He merits: so cannot we.
pns12 vhb po12 n1. crd pns31 vvz: av vmbx pns12.
(18) part (DIV1)
2026
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2622
The things to be belieued, which we professe, are 1 That Iesus is the Christ. 2 That in him is all fulnesse of the holy Ghost. 3 He onely is the sufficient teacher,
The things to be believed, which we profess, Are 1 That Iesus is the christ. 2 That in him is all fullness of the holy Ghost. 3 He only is the sufficient teacher,
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(18) part (DIV1)
2027
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2623
and preacheth with power. 4 All fauour to be had, and kept with God, is by him. 5 Hee will procure all things for his Churches good. 6 We must haue the annointment, 1, Iohn, 2, 27. Whereby we are to teach our selues, and others.
and Preacheth with power. 4 All favour to be had, and kept with God, is by him. 5 He will procure all things for his Churches good. 6 We must have the anointment, 1, John, 2, 27. Whereby we Are to teach our selves, and Others.
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(18) part (DIV1)
2027
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2624
To offer vp our selues a liuing, reasonable, acceptable sacrifice to God. To keepe vnder all our rebellious affections, and motions.
To offer up our selves a living, reasonable, acceptable sacrifice to God. To keep under all our rebellious affections, and motions.
p-acp vvi a-acp po12 n2 dt j-vvg, j, j n1 p-acp np1. pc-acp vvi p-acp d po12 j n2, cc n2.
(18) part (DIV1)
2028
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2625
For we are said to be a royall priesthood. Hetherto haue beene the simple names, in nature first:
For we Are said to be a royal priesthood. Hitherto have been the simple names, in nature First:
c-acp pns12 vbr vvn pc-acp vbi dt j n1. av vhi vbn dt j n2, p-acp n1 ord:
(18) part (DIV1)
2029
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2626
the relatiue, or to be vnderstood with reference remaine: his onely sonne our Lord.
the relative, or to be understood with Referente remain: his only son our Lord.
dt j, cc pc-acp vbi vvn p-acp n1 vvi: po31 j n1 po12 n1.
(18) part (DIV1)
2030
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2627
And heere the order is not amisse in relation to consider him first toward GOD, afterward the creatures.
And Here the order is not amiss in Relation to Consider him First towards GOD, afterwards the creatures.
cc av dt n1 vbz xx av p-acp n1 pc-acp vvi pno31 ord p-acp np1, av dt n2.
(18) part (DIV1)
2031
Image 89
2628
And indeede first becommeth God, our Father, before we can so much as acknowledge him a Lord.
And indeed First becomes God, our Father, before we can so much as acknowledge him a Lord.
cc av ord vvz np1, po12 n1, c-acp pns12 vmb av av-d c-acp vvi pno31 dt n1.
(18) part (DIV1)
2031
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2629
The former of these, is his onely sonne. His, that is, of God the Father, as before.
The former of these, is his only son. His, that is, of God the Father, as before.
dt j pp-f d, vbz po31 j n1. po31, cst vbz, pp-f np1 dt n1, c-acp a-acp.
(18) part (DIV1)
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The grounds of scripture are. 1 The witnesse of God the Father, Psalm, 2, 7, expounded by Paule, Acts, 13, 33. Heb, 1, 5. 2 The witnesse of Iesus, Iohn, 10, 36. For which the Iewes blamed him, Iohn, 10, 33. 3 Euen the deuill confesseth thus much, Math, 8, 29. 4 It is the very sum of the Gospell.
The grounds of scripture Are. 1 The witness of God the Father, Psalm, 2, 7, expounded by Paul, Acts, 13, 33. Hebrew, 1, 5. 2 The witness of Iesus, John, 10, 36. For which the Iewes blamed him, John, 10, 33. 3 Eve the Devil Confesses thus much, Math, 8, 29. 4 It is the very sum of the Gospel.
dt n2 pp-f n1 vbr. crd dt n1 pp-f np1 dt n1, np1, crd, crd, vvn p-acp np1, n2, crd, crd n1, crd, crd crd dt n1 pp-f np1, np1, crd, crd p-acp r-crq dt np2 vvd pno31, np1, crd, crd crd np1 dt n1 vvz av av-d, np1, crd, crd crd pn31 vbz dt j n1 pp-f dt n1.
(18) part (DIV1)
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Rom, 1, 3, 9. 2, Cor, 1, 19, Gala, 1, 16. 5 The end of the ministery, Ephe, 4, 13. 6 Iohn witnesseth this, Iohn, 1, 34. 7 Who doth not thus belieue, is damned, Ioh, 3.36. 8 Who doth beleeue, hath euerlasting life, Ioh, 3, 36. 9 Christ himselfe dooth propound it particularly to be belieued.
Rom, 1, 3, 9. 2, Cor, 1, 19, Gala, 1, 16. 5 The end of the Ministry, Ephes, 4, 13. 6 John Witnesseth this, John, 1, 34. 7 Who does not thus believe, is damned, John, 3.36. 8 Who does believe, hath everlasting life, John, 3, 36. 9 christ himself doth propound it particularly to be believed.
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(18) part (DIV1)
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Iohn, 9, 35. 10 The Eunuch belieuing this, is baptised, Acts, 8, 37. 11 For faith in this, Peter is so highly cōmeuded, Mat, 16, 16.
John, 9, 35. 10 The Eunuch believing this, is baptised, Acts, 8, 37. 11 For faith in this, Peter is so highly commeuded, Mathew, 16, 16.
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(18) part (DIV1)
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The meaning of this branch will appeare, if
The meaning of this branch will appear, if
dt n1 pp-f d n1 vmb vvi, cs
(18) part (DIV1)
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1 Wee consider, that it is to be ioyned with Iesus Christ, Rom, 1, 3. Math, 16, 16, 2, Cor, 1, 19.
1 we Consider, that it is to be joined with Iesus christ, Rom, 1, 3. Math, 16, 16, 2, Cor, 1, 19.
vvd pns12 vvb, cst pn31 vbz pc-acp vbi vvn p-acp np1 np1, np1, crd, crd np1, crd, crd, crd, fw-la, crd, crd
(18) part (DIV1)
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For wee must belieue in Iesus the Christ, the sonne of GOD. 2 If we consider the contents, which are,
For we must believe in Iesus the christ, the son of GOD. 2 If we Consider the contents, which Are,
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(18) part (DIV1)
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1 That he is the Sonne of God. 2 Onely begotten. A Sonne is by nature. So is this. fauour.
1 That he is the Son of God. 2 Only begotten. A Son is by nature. So is this. favour.
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(18) part (DIV1)
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This branch that he is a sonne, implieth two things. 1 That he is God. 2 That he is a distinct person.
This branch that he is a son, Implies two things. 1 That he is God. 2 That he is a distinct person.
d n1 cst pns31 vbz dt n1, vvz crd n2. vvd cst pns31 vbz np1. crd cst pns31 vbz dt j n1.
(18) part (DIV1)
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That Christ is God, many things may shew.
That christ is God, many things may show.
cst np1 vbz np1, d n2 vmb vvi.
(18) part (DIV1)
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1 He is so called, Ioh, 1, 5, 20, Iohn, 20, 28, yea the verie name of Iehoua is ascribed to him.
1 He is so called, John, 1, 5, 20, John, 20, 28, yea the very name of Iehoua is ascribed to him.
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(18) part (DIV1)
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Iere, 23, 6, as appeareth, 1, Cor, 1, 30, 1, Cor, 10, 9. 2 The properties belonging to God, are his Eternitie. Esay, 9, 6.
Jeremiah, 23, 6, as appears, 1, Cor, 1, 30, 1, Cor, 10, 9. 2 The properties belonging to God, Are his Eternity. Isaiah, 9, 6.
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(18) part (DIV1)
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Omnipresence, Math, 18, 20, and 28, 20. Omniscience. Omnipotence. Philip, 3, 21. 3 Workes. Creation, Colo: 1, 16, 17, Heb, 1, 2. Forgiuenesse of sinnes. Working of miracles. Sending the Holy Ghost.
Omnipresence, Math, 18, 20, and 28, 20. Omniscience. Omnipotence. Philip, 3, 21. 3 Works. Creation, Colo: 1, 16, 17, Hebrew, 1, 2. Forgiveness of Sins. Working of Miracles. Sending the Holy Ghost.
n1, np1, crd, crd, cc crd, crd n1. n1. np1, crd, crd crd vvz. n1, np1: crd, crd, crd, n1, crd, crd n1 pp-f n2. vvg pp-f n2. vvg dt j n1.
(18) part (DIV1)
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Beeing free from sin, &c. Looke Rom, 1, 3. 4 Adoration proper to God.
Being free from since, etc. Look Rom, 1, 3. 4 Adoration proper to God.
vbg j p-acp n1, av n1 np1, crd, crd crd n1 j p-acp np1.
(18) part (DIV1)
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It may be obiected, that Christ is a creature, because he is called first begotten of creatures, Colo, 1, 19. Aun:
It may be objected, that christ is a creature, Because he is called First begotten of creatures, Colo, 1, 19. Nias:
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(18) part (DIV1)
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He is before all creatures, that is the meaning, to whom right ouer them doth belong.
He is before all creatures, that is the meaning, to whom right over them does belong.
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(18) part (DIV1)
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And whereas, Gala, 4, 4, it is saide hee was made of a woman, it is meant according to his flesh.
And whereas, Gala, 4, 4, it is said he was made of a woman, it is meant according to his Flesh.
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(18) part (DIV1)
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So are many places to be vnderstood.
So Are many places to be understood.
av vbr d n2 pc-acp vbi vvn.
(18) part (DIV1)
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Neither is it true onely that Christ is God, but it is requisite that so he should be.
Neither is it true only that christ is God, but it is requisite that so he should be.
d vbz pn31 j av-j cst np1 vbz np1, cc-acp pn31 vbz j cst av pns31 vmd vbi.
(18) part (DIV1)
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1 Else he could not saue, Esay, 43, 11. 2 Vnlesse he were infinite, he could not beare the infinite wrath of God. 3 It increaseth his merits.
1 Else he could not save, Isaiah, 43, 11. 2 Unless he were infinite, he could not bear the infinite wrath of God. 3 It increases his merits.
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(18) part (DIV1)
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Otherwise he could haue but deserued for himselfe. 4 The scriptures did so foretell. 5 It was the best way to set out the loue of God.
Otherwise he could have but deserved for himself. 4 The Scriptures did so foretell. 5 It was the best Way to Set out the love of God.
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(18) part (DIV1)
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Thus for that Christ is God:
Thus for that christ is God:
av p-acp cst np1 vbz np1:
(18) part (DIV1)
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now foloweth that hee is a distinct person from the Father, as may appeare, Math, 3, 16, 17, Math, 28, 19, 1, Iohn, 5, 7. It followeth, onely begotten. Iohn, 1, 14, and Iohn, 3, 18, 1, Iohn, 4, 9. Somewheres he is called first begotten. Aun. Looke a little before.
now Followeth that he is a distinct person from the Father, as may appear, Math, 3, 16, 17, Math, 28, 19, 1, John, 5, 7. It follows, only begotten. John, 1, 14, and John, 3, 18, 1, John, 4, 9. Somewheres he is called First begotten. Nias. Look a little before.
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(18) part (DIV1)
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He is onely begotten in respect of the Father & diuine nature, he is first begotten is respect of his mother, and humane nature.
He is only begotten in respect of the Father & divine nature, he is First begotten is respect of his mother, and humane nature.
pns31 vbz av-j vvn p-acp n1 pp-f dt n1 cc j-jn n1, pns31 vbz ord vvn p-acp|dt n1 pp-f po31 n1, cc j n1.
(18) part (DIV1)
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This onely begotten, implieth begotten. alone. He is begotten of the Father, Psal, 2, 7, Heb, 1, 5. Obiect.
This only begotten, Implies begotten. alone. He is begotten of the Father, Psalm, 2, 7, Hebrew, 1, 5. Object.
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(18) part (DIV1)
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God is not begotten, Christ is God. Therfore not begotten. Aun: God is taken essentially. personally.
God is not begotten, christ is God. Therefore not begotten. Nias: God is taken essentially. personally.
np1 vbz xx vvn, np1 vbz np1. av xx vvn. dt: n1 vbz vvn av-j. av-j.
(18) part (DIV1)
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The person GOD the Father, begetteth the person the Sonne God.
The person GOD the Father, begetteth the person the Son God.
dt n1 np1 dt n1, vvz dt n1 dt n1 np1.
(18) part (DIV1)
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So is Christ God of himselfe, Sonne of the Father, as Gregory of Valence, & Bellarmin confesse that Caluin truly thinketh. Quest.
So is christ God of himself, Son of the Father, as Gregory of Valence, & Bellarmin confess that Calvin truly Thinketh. Quest.
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(18) part (DIV1)
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How is this Sonne begotten? Aun. I cannot tell, and I would wish you not to seeke, adore this misterie.
How is this Son begotten? Nias. I cannot tell, and I would wish you not to seek, adore this mystery.
q-crq vbz d n1 vvn? dt. pns11 vmbx vvi, cc pns11 vmd vvi pn22 xx pc-acp vvi, vvb d n1.
(18) part (DIV1)
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He hath the whole essence communicated to him. Que. When was he begotten? An. Before all worlds. He is alone. Obiect: God hath other sonnes. Aun. By fauour, not nature.
He hath the Whole essence communicated to him. Que. When was he begotten? Nias Before all world's. He is alone. Object: God hath other Sons. Nias. By favour, not nature.
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(18) part (DIV1)
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This name implieth partaking all the essence, the whole loue and counsell of God. Therefore is he said to be in the Fathers bosome. Ioh. 1, 18. Hitherto the meaning, the things professed remaine.
This name Implies partaking all the essence, the Whole love and counsel of God. Therefore is he said to be in the Father's bosom. John 1, 18. Hitherto the meaning, the things professed remain.
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(18) part (DIV1)
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1 That Christ in whom I beleeue, is true God, otherwise then the Iewes, who iudge him a man.
1 That christ in whom I believe, is true God, otherwise then the Iewes, who judge him a man.
vvd cst np1 p-acp ro-crq pns11 vvb, vbz j np1, av av dt np2, r-crq vvb pno31 dt n1.
(18) part (DIV1)
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2 That Christ is a distinct person from the Father. 3 That God the Father loueth mee wonderfull well, Ioh, 3, 16. 4 That vnlesse I beleeue in him, I shall be damned.
2 That christ is a distinct person from the Father. 3 That God the Father loves me wonderful well, John, 3, 16. 4 That unless I believe in him, I shall be damned.
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(18) part (DIV1)
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5 If I beleeue, I shall be safe, Ioh, 3, 36. 6 That God giuing his Sonne, will giue all things with him, Rom, 8, 32, 7 That all the good I haue, is by meanes of the Sonne of God.
5 If I believe, I shall be safe, John, 3, 36. 6 That God giving his Son, will give all things with him, Rom, 8, 32, 7 That all the good I have, is by means of the Son of God.
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(18) part (DIV1)
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The latter remaineth, our Lord. For the which are grounds of scripture. 1 Psal. 110, 1, interpreted and applied by Christ, Math: 22, 43, 44, 45.
The latter remains, our Lord. For the which Are grounds of scripture. 1 Psalm 110, 1, interpreted and applied by christ, Math: 22, 43, 44, 45.
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(18) part (DIV1)
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2 In this name doth Daniel pray, 9, 17. 3 Thus hath God ordained, Act, 2, 36,
2 In this name does daniel pray, 9, 17. 3 Thus hath God ordained, Act, 2, 36,
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(18) part (DIV1)
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4 So doe the Apostles euery where write, 2, Cor, 4, 5, 5 To this end did God, Phil: 2, 9, 10, 11,
4 So do the Apostles every where write, 2, Cor, 4, 5, 5 To this end did God, Philip: 2, 9, 10, 11,
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(18) part (DIV1)
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6 In so much as Paule highly preferreth this, Phil: 3, 8, and denounceth an horrible curse to the contrary, 1, Cor. 16, 22.
6 In so much as Paul highly preferreth this, Philip: 3, 8, and Denounceth an horrible curse to the contrary, 1, Cor. 16, 22.
crd n1 av av-d c-acp np1 av-j vvz d, np1: crd, crd, cc vvz dt j n1 p-acp dt n-jn, crd, np1 crd, crd
(18) part (DIV1)
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7 In particular did apply this to themselues, Dauid, Psal. 110, 1. Mary, Ioh: 20, 13, Thomas, Ioh: 20, 28, Paul, Philip 3, 8. The meaning we shall best vnderstand, if we remember, that.
7 In particular did apply this to themselves, David, Psalm 110, 1. Mary, John: 20, 13, Thomas, John: 20, 28, Paul, Philip 3, 8. The meaning we shall best understand, if we Remember, that.
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(18) part (DIV1)
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1 This must be ioyned with that which goeth before, and followeth. In so much as Christ after an especiall manner, is called the Lord.
1 This must be joined with that which Goes before, and follows. In so much as christ After an especial manner, is called the Lord.
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(18) part (DIV1)
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2 Consider the words in which the relation is, our Lord: Lord and our. Lord in scripture is taken 3 wayes.
2 Consider the words in which the Relation is, our Lord: Lord and our. Lord in scripture is taken 3 ways.
crd np1 dt n2 p-acp r-crq dt n1 vbz, po12 n1: n1 cc po12. n1 p-acp n1 vbz vvn crd n2.
(18) part (DIV1)
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1 Essentially, so is it with Iehouah. As in the translation of the old Testament. 2 Ciuilly for a name of reuerence.
1 Essentially, so is it with Jehovah. As in the Translation of the old Testament. 2 Civilly for a name of Reverence.
vvd av-j, av vbz pn31 p-acp np1. p-acp p-acp dt n1 pp-f dt j n1. crd av-j p-acp dt n1 pp-f n1.
(18) part (DIV1)
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As Act, 16, 30, Lords or sirs. And so it aunswereth to Adonai.
As Act, 16, 30, lords or Sirs. And so it Answers to Adonai.
p-acp n1, crd, crd, n2 cc n2. cc av pn31 vvz p-acp np1.
(18) part (DIV1)
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3 Possessiuely, an owner, and so it aunswereth to Baal. So doth Sara call Abraham Lord, and seruants their maisters.
3 Possessively, an owner, and so it Answers to Baal. So does Sarah call Abraham Lord, and Servants their masters.
crd av-j, dt n1, cc av pn31 vvz p-acp np1. av vdz np1 vvi np1 n1, cc n2 po32 n2.
(18) part (DIV1)
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Euery of these are true in Christ.
Every of these Are true in christ.
d pp-f d vbr j p-acp np1.
(18) part (DIV1)
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Yet I thinke the last is chiefely meant, as he being the owner of vs all.
Yet I think the last is chiefly meant, as he being the owner of us all.
av pns11 vvb dt ord vbz av-jn vvn, c-acp pns31 vbg dt n1 pp-f pno12 d.
(18) part (DIV1)
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Now Christ is so Lord, as the onely, 1, Cor, 8, 6, Eph, 4, 5. In so much, that whereas Suetonius obserueth that Augustus refused the name of Lord, Orosius noteth, that it was at the time when Christ was borne, that all Lordshippe might be ascribed vnto him.
Now christ is so Lord, as the only, 1, Cor, 8, 6, Ephesians, 4, 5. In so much, that whereas Suetonius observeth that Augustus refused the name of Lord, Orosius notes, that it was At the time when christ was born, that all Lordship might be ascribed unto him.
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(18) part (DIV1)
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As euery way, so also for that hee ruleth in the conscience. Obiect: The Father and holy Ghost is Lord. Aun. True:
As every Way, so also for that he Ruleth in the conscience. Object: The Father and holy Ghost is Lord. Nias. True:
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(18) part (DIV1)
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but the Sonne is called for that all Lordship is committed to him to execute, and that he only doth it in the humaine nature.
but the Son is called for that all Lordship is committed to him to execute, and that he only does it in the human nature.
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(18) part (DIV1)
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As Christ is onely Lord, so is he Lord of Lords, 1, Tim, 6, 15, Reuel: 17, 14, He is said to be our Lord: our who professe this Creed.
As christ is only Lord, so is he Lord of lords, 1, Tim, 6, 15, Revel: 17, 14, He is said to be our Lord: our who profess this Creed.
p-acp np1 vbz j n1, av vbz pns31 n1 pp-f n2, crd, np1, crd, crd, vvb: crd, crd, pns31 vbz vvn pc-acp vbi po12 n1: po12 r-crq vvb d n1.
(18) part (DIV1)
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True it is that he is Lord of al, but specially of the church, For, 1 Being Lord of all, he is also of his Church, Psal, 2. 2 He created vs all of nothing.
True it is that he is Lord of all, but specially of the Church, For, 1 Being Lord of all, he is also of his Church, Psalm, 2. 2 He created us all of nothing.
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(18) part (DIV1)
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3 Hee hath deliuered vs all from the hands of our enemies. 4 He hath payed the price for vs, 1, Cor: 6, 20,
3 He hath Delivered us all from the hands of our enemies. 4 He hath paid the price for us, 1, Cor: 6, 20,
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(18) part (DIV1)
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The thinges which heerein by direction of the scriptures we professe, are, 1 That we haue the holy Ghost, 1, Cor, 12, 3. 2 Christ is Iehouah.
The things which herein by direction of the Scriptures we profess, Are, 1 That we have the holy Ghost, 1, Cor, 12, 3. 2 christ is Jehovah.
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(18) part (DIV1)
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3 I must alwayes speake, and think honourably of him. 4 That he being our onely Lord, Peter is not, Mary is not our Lady.
3 I must always speak, and think honourably of him. 4 That he being our only Lord, Peter is not, Marry is not our Lady.
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(18) part (DIV1)
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5 That Christ onely commaundeth the conscience, 2, Cor: 1, 24, Iam: 4, 12, 6 I am not mine owne, nor any thing which I haue.
5 That christ only commandeth the conscience, 2, Cor: 1, 24, Iam: 4, 12, 6 I am not mine own, nor any thing which I have.
crd cst np1 av-j vvz dt n1, crd, fw-la: crd, crd, fw-la: crd, crd, crd pns11 vbm xx po11 d, ccx d n1 r-crq pns11 vhb.
(18) part (DIV1)
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7 I must doe all things for the credit, profit, honour of my maister, and that cheerefully, and from the heart.
7 I must do all things for the credit, profit, honour of my master, and that cheerfully, and from the heart.
crd pns11 vmb vdi d n2 p-acp dt n1, n1, n1 pp-f po11 n1, cc cst av-j, cc p-acp dt n1.
(18) part (DIV1)
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8 In that Christ is our Lord, if I thinke of fauours, they are for me and mine:
8 In that christ is our Lord, if I think of favours, they Are for me and mine:
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(18) part (DIV1)
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if of duties, I and mine must performe them.
if of duties, I and mine must perform them.
cs pp-f n2, pns11 cc png11 vmb vvi pno32.
(18) part (DIV1)
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9 We must carrie the same minde one to other as fellow seruants, and of the same cloath.
9 We must carry the same mind one to other as fellow Servants, and of the same cloth.
crd pns12 vmb vvi dt d n1 pi p-acp j-jn c-acp n1 n2, cc pp-f dt d n1.
(18) part (DIV1)
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10 I must not condemne my brother in indifferent things, he is an other mans seruant, Rom: 14, 4.
10 I must not condemn my brother in indifferent things, he is an other men servant, Rom: 14, 4.
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(18) part (DIV1)
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11 Lords ouer others, must remember that there is a Lord ouer them, and therefore they must not tyrannize ouer their inferiours, Eph: 6, 9. 12 Neither should wee feare any Lords whatsoeuer, aboue this Lord. Thus farre of the titles.
11 lords over Others, must Remember that there is a Lord over them, and Therefore they must not tyrannise over their inferiors, Ephesians: 6, 9. 12 Neither should we Fear any lords whatsoever, above this Lord. Thus Far of the titles.
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(18) part (DIV1)
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It may be demaunded, whether there be nothing but these, besides the estates, to be known of Christ. Aun. Yes:
It may be demanded, whither there be nothing but these, beside the estates, to be known of christ. Nias. Yes:
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(18) part (DIV1)
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but these are the most necessary and easie.
but these Are the most necessary and easy.
cc-acp d vbr dt av-ds j cc j.
(18) part (DIV1)
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Now follow the estates, beginning at conception, and so forward, till I beleeue in the holy Ghost.
Now follow the estates, beginning At conception, and so forward, till I believe in the holy Ghost.
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(18) part (DIV1)
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And heerein we may consider, 1 the occasion, 2, the distinction of the estates. The occasion whereby they beginne to be, and that is conception. birth.
And herein we may Consider, 1 the occasion, 2, the distinction of the estates. The occasion whereby they begin to be, and that is conception. birth.
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(18) part (DIV1)
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For conception is the article, Conceiued by the holy Ghost.
For conception is the article, Conceived by the holy Ghost.
p-acp n1 vbz dt n1, vvn p-acp dt j n1.
(18) part (DIV1)
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The grounds whereof are, Luk, 1, 35, Math: 1, 20, Math: 1, 18, Rom: 1, 3, 4. Obiect:
The grounds whereof Are, Luk, 1, 35, Math: 1, 20, Math: 1, 18, Rom: 1, 3, 4. Object:
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(18) part (DIV1)
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It may be obiected, this article is not word for word in the scriptures. Aun: It is in sence manifestly enough, that is sufficient.
It may be objected, this article is not word for word in the Scriptures. Nias: It is in sense manifestly enough, that is sufficient.
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(18) part (DIV1)
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The meaning of this article shall appeare.
The meaning of this article shall appear.
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(18) part (DIV1)
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1 By expounding, Luk, 1, 35, Where the Angell deliuereth this doctrine, and that by two speeches.
1 By expounding, Luk, 1, 35, Where the Angel Delivereth this Doctrine, and that by two Speeches.
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(18) part (DIV1)
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The first, The holy Ghost shall come vpon thee. Where is mention of the worker and worke.
The First, The holy Ghost shall come upon thee. Where is mention of the worker and work.
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(18) part (DIV1)
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Worker, the holy Ghost, that is, the third person in Trinitie, whereof more heereafter.
Worker, the holy Ghost, that is, the third person in Trinity, whereof more hereafter.
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(18) part (DIV1)
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The worke is comming vpon the virgin, whereby are signified first, that this came from heauen,
The work is coming upon the Virgae, whereby Are signified First, that this Come from heaven,
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(18) part (DIV1)
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and was wrought by God extraordinarily.
and was wrought by God extraordinarily.
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(18) part (DIV1)
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Secondly, that it was in a moment wonderfully, wherevpon S. Augustine saith, O coniunction without filth, where speech is the husband, eare is the wife.
Secondly, that it was in a moment wonderfully, whereupon S. Augustine Says, Oh conjunction without filth, where speech is the husband, ear is the wife.
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(18) part (DIV1)
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Hee meaneth that as soone as the virgin had heard the Angels message, and assented to it, that she was conceaued.
He means that as soon as the Virgae had herd the Angels message, and assented to it, that she was conceived.
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(18) part (DIV1)
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The second, The power of the most high shall ouer-shadow. The power of the most high, is the holy Ghost, as before.
The second, The power of the most high shall overshadow. The power of the most high, is the holy Ghost, as before.
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(18) part (DIV1)
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Ouer-shadowing implieth that this is a misterie, and can not cleerely be seene into, so that the virgin her being as it were in a cloud, cannot tell how it is wrought.
Overshadowing Implies that this is a mystery, and can not clearly be seen into, so that the Virgae her being as it were in a cloud, cannot tell how it is wrought.
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(18) part (DIV1)
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So as that we must not seeke curiously.
So as that we must not seek curiously.
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(18) part (DIV1)
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2 By opening the words of the Creede, which shewe what is done, conceiued, and by whom, of, or by the holie Ghost.
2 By opening the words of the Creed, which show what is done, conceived, and by whom, of, or by the holy Ghost.
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(18) part (DIV1)
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For vnderstanding, that hee is said to be conceiued, wee must know, 1 who is conceiued, 2 what it is to be conceiued, 3 wherefore it was necessary this conception should be.
For understanding, that he is said to be conceived, we must know, 1 who is conceived, 2 what it is to be conceived, 3 Wherefore it was necessary this conception should be.
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(18) part (DIV1)
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The party conceiued, is, Iesus Christ his onely Sonne our Lord.
The party conceived, is, Iesus christ his only Son our Lord.
dt n1 vvd, vbz, np1 np1 po31 j n1 po12 n1.
(18) part (DIV1)
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1 So that it appeareth, that hee that was conceiued, is God, that he might ad merit to the sufferings, Act, 20, 28. Hence is he called Emanuel.
1 So that it appears, that he that was conceived, is God, that he might and merit to the sufferings, Act, 20, 28. Hence is he called Emmanuel.
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(18) part (DIV1)
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2 That he was the Sonne of God.
2 That he was the Son of God.
crd cst pns31 vbds dt n1 pp-f np1.
(18) part (DIV1)
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3 1 Because it was meetes, as by the word all things were made, so to be renued: 2 the naturall sonne of God might make adopted, 3 the beloued might bring into loue: 4 the image of God might renue to Gods image.
3 1 Because it was meets, as by the word all things were made, so to be renewed: 2 the natural son of God might make adopted, 3 the Beloved might bring into love: 4 the image of God might renew to God's image.
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(18) part (DIV1)
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5 In the word life is said, Ioh: 1, 4, to be: 6 God the Father might set out his wonderfull loue to man, in giuing his sonne. Obiect:
5 In the word life is said, John: 1, 4, to be: 6 God the Father might Set out his wonderful love to man, in giving his son. Object:
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(18) part (DIV1)
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The second person hath the whole diuine essence, therefore the whole diuine essence was incarnate. Aun.
The second person hath the Whole divine essence, Therefore the Whole divine essence was incarnate. Nias.
dt ord n1 vhz dt j-jn j-jn n1, av dt j-jn j-jn n1 vbds j. dt.
(18) part (DIV1)
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Hee was incarnate according to person, not essence. Now followeth what it is to be conceiued. Conceiued is of conception.
He was incarnate according to person, not essence. Now follows what it is to be conceived. Conceived is of conception.
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(18) part (DIV1)
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Conception is a worke in the mother, whereby the young shee is with beginneth to be.
Conception is a work in the mother, whereby the young she is with begins to be.
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(18) part (DIV1)
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This, if wee speake properly, is for the first beginning, but heere it signifieth, besides fashioning and forming.
This, if we speak properly, is for the First beginning, but Here it signifies, beside fashioning and forming.
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(18) part (DIV1)
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So is it, Math: 1, 20. For the holy Ghost did frame him in the wombe,
So is it, Math: 1, 20. For the holy Ghost did frame him in the womb,
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(18) part (DIV1)
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as well as worke his conception. Conceiued, then he is saide to be, when hee began to be man.
as well as work his conception. Conceived, then he is said to be, when he began to be man.
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(18) part (DIV1)
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In this conception we may consider the parties. properties. The first part is fashioning and framing the humane nature. This hath body. soule.
In this conception we may Consider the parties. properties. The First part is fashioning and framing the humane nature. This hath body. soul.
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(18) part (DIV1)
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The holy Ghost made the body of Christ, of the sanctified substance of the virgine, whereby it was free from sinne. This body, 1 was true.
The holy Ghost made the body of christ, of the sanctified substance of the Virgae, whereby it was free from sin. This body, 1 was true.
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(18) part (DIV1)
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2 Had infirmities, which came not of sinne.
2 Had infirmities, which Come not of sin.
crd vhd n1, r-crq vvd xx pp-f n1.
(18) part (DIV1)
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The soule was made of nothing in the wombe of the virgin, and person of the word.
The soul was made of nothing in the womb of the Virgae, and person of the word.
dt n1 vbds vvn pp-f pix p-acp dt n1 pp-f dt n1, cc n1 pp-f dt n1.
(18) part (DIV1)
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The second part is assumption, vvhereby the Sonne vouchsafed to take to him the manhood, and not angely. The third is personall vnion.
The second part is Assump, whereby the Son vouchsafed to take to him the manhood, and not angely. The third is personal Union.
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(18) part (DIV1)
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Vnion is whereby diuers things are gathered into one. Personall, when but one person, or being is made.
union is whereby diverse things Are gathered into one. Personal, when but one person, or being is made.
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(18) part (DIV1)
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For better vnderstanding, know that vnion is, 1 of persons in nature, as the Trinitie in the diuine Essence: 2 of natures in one person,
For better understanding, know that Union is, 1 of Persons in nature, as the Trinity in the divine Essence: 2 of nature's in one person,
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(18) part (DIV1)
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as in Christ: 3 of persons and natures in will and affection, as diuers men. The middlemost is heere meant.
as in christ: 3 of Persons and nature's in will and affection, as diverse men. The middlemost is Here meant.
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(18) part (DIV1)
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Whereby the vvord taketh the humaine nature into vnity of person.
Whereby the word Takes the human nature into unity of person.
c-crq dt n1 vvz dt j n1 p-acp n1 pp-f n1.
(18) part (DIV1)
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From this vnion ariseth a kinde of speech, which they call communication of properties, when that which belongeth to one nature, is said of the other, or of the whole person.
From this Union arises a kind of speech, which they call communication of properties, when that which belongeth to one nature, is said of the other, or of the Whole person.
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(18) part (DIV1)
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The properties of this conception are in this, and no other.
The properties of this conception Are in this, and no other.
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(18) part (DIV1)
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First at the same instant was ioyned to the vvord, a reasonable soule, and organicall body.
First At the same instant was joined to the word, a reasonable soul, and organical body.
ord p-acp dt d n-jn vbds vvn p-acp dt n1, dt j n1, cc j n1.
(18) part (DIV1)
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The soule in other conceptions commeth after the conception. It is most probable that Christes body at the first in the body was organicall,
The soul in other conceptions comes After the conception. It is most probable that Christ's body At the First in the body was organical,
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(18) part (DIV1)
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and not Embrye, though it might in time increase. 1 For the Word was being to mans flesh.
and not Embrye, though it might in time increase. 1 For the Word was being to men Flesh.
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(18) part (DIV1)
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Mans flesh is not where there is not a reasonable soule, a reasonable is not where there is not a formed body.
men Flesh is not where there is not a reasonable soul, a reasonable is not where there is not a formed body.
ng1 n1 vbz xx c-crq pc-acp vbz xx dt j n1, dt j vbz xx c-crq pc-acp vbz xx av vvn n1.
(18) part (DIV1)
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2 He was at the instant a person, therefore perfect. 3 It was not meete that the Author of all perfection should be vnperfect.
2 He was At the instant a person, Therefore perfect. 3 It was not meet that the Author of all perfection should be unperfect.
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(18) part (DIV1)
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Secondly, the humaine nature did not subsist, or had no being out of the Word. Thirdly, the vnion of these two after conception, is vnseparable.
Secondly, the human nature did not subsist, or had no being out of the Word. Thirdly, the Union of these two After conception, is unseparable.
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(18) part (DIV1)
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Fourthly, in this vnion there is no confusion or mixture of natures, properties, or actions. Now followeth, wherefore it was necessary that this conception should be.
Fourthly, in this Union there is no confusion or mixture of nature's, properties, or actions. Now follows, Wherefore it was necessary that this conception should be.
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(18) part (DIV1)
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1 That the fall of man might be repaired by man. 2 That our Sauiour might die and fulfill the law.
1 That the fallen of man might be repaired by man. 2 That our Saviour might die and fulfil the law.
vvd cst dt n1 pp-f n1 vmd vbi vvn p-acp n1. crd cst po12 n1 vmd vvi cc vvi dt n1.
(18) part (DIV1)
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3 That he might be our brother, Heb: 2, 11. 4 That he might be mercifull. Heb: 2, 17, 18. 5 That his pure conception, might excuse our impure. Quest:
3 That he might be our brother, Hebrew: 2, 11. 4 That he might be merciful. Hebrew: 2, 17, 18. 5 That his pure conception, might excuse our impure. Quest:
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(18) part (DIV1)
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It may be demaunded, when hee was conceaued? Aun. Immediatly vpon Maries speech, Behold the handmaide of the Lord.
It may be demanded, when he was conceived? Nias. Immediately upon Mary's speech, Behold the handmaid of the Lord.
pn31 vmb vbi vvn, c-crq pns31 vbds vvn? dt. av-j p-acp npg1 n1, vvb dt n1 pp-f dt n1.
(18) part (DIV1)
2197
Image 93
2742
This was the 25 of March, one yeere sooner then our Church of England: so as for 1601 ended, is 1602.
This was the 25 of March, one year sooner then our Church of England: so as for 1601 ended, is 1602.
d vbds dt crd pp-f n1, crd n1 av-c cs po12 n1 pp-f np1: av c-acp p-acp crd vvn, vbz crd
(18) part (DIV1)
2199
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One might meruaile why this day was not called, the feast of the conception of Christ, but annunciation of Marie.
One might marvel why this day was not called, the feast of the conception of christ, but annunciation of Marie.
crd n1 vvb c-crq d n1 vbds xx vvn, dt n1 pp-f dt n1 pp-f np1, cc-acp n1 pp-f np1.
(18) part (DIV1)
2200
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The day when this conception was, was (as some think) wednesday. Now followeth by whom, Of the holy Ghost.
The day when this conception was, was (as Some think) wednesday. Now follows by whom, Of the holy Ghost.
dt n1 c-crq d n1 vbds, vbds (c-acp d vvb) n1. av vvz p-acp ro-crq, pp-f dt j n1.
(18) part (DIV1)
2201
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Holy Ghost, the third person in Trinity. The word of, in Greeke E K, signifieth effectiuely or materially. Heere it signifieth effectiuely.Holy Ghost, the third person in Trinity. The word of, in Greek E K, signifies effectively or materially. Here it signifies effectively.
j n1, dt ord n1 p-acp np1. dt n1 pp-f, p-acp jp sy n1, vvz av-j cc av-jn. av pn31 vvz av-j.
(18) part (DIV1)
2203
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Well saith Damascene, The holy Ghost begetteth, not spermatically, but operatiuely: and Iustin Martyr, Not by companie, but power. Obiect:
Well Says Damascene, The holy Ghost begetteth, not spermatically, but operatiuely: and Justin Martyr, Not by company, but power. Object:
av vvz j, dt j n1 vvz, xx av-j, cc-acp av-j: cc np1 n1, xx p-acp n1, cc-acp n1. n1:
(18) part (DIV1)
2206
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2747
If Christ were conceiued of the holy Ghost, then is the holy Ghost his father. Aun.
If christ were conceived of the holy Ghost, then is the holy Ghost his father. Nias.
cs np1 vbdr vvn pp-f dt j n1, av vbz dt j n1 po31 n1. dt.
(18) part (DIV1)
2207
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The Father giueth matter, so did not the holy Ghost. Christ according to his manhood had no Father, according to his godhead had no mother. Thus farre the meaning.
The Father gives matter, so did not the holy Ghost. christ according to his manhood had no Father, according to his godhead had no mother. Thus Far the meaning.
dt n1 vvz n1, av vdd xx dt j n1. np1 vvg p-acp po31 n1 vhd dx n1, vvg p-acp po31 n1 vhd dx n1. av av-j dt n1.
(18) part (DIV1)
2208
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1 Wee professe heereby to disavowe all fond opinions touching the incarnation of Christ, of Marcion, Apollinaris, Nestorius, Eutyches, Anabaptists.
1 we profess hereby to disavow all found opinions touching the incarnation of christ, of Marcion, Apollinaris, Nestorius, Eutyches, Anabaptists.
vvd pns12 vvb av pc-acp vvi d j n2 vvg dt n1 pp-f np1, pp-f np1, np1, np1, np1, np1.
(18) part (DIV1)
2211
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2 We professe that Christ is without sinne.
2 We profess that christ is without sin.
crd pns12 vvb cst np1 vbz p-acp n1.
(18) part (DIV1)
2212
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3 That wee neede not be ashamed of our conception, since Christ vouchsafed to be conceiued.
3 That we need not be ashamed of our conception, since christ vouchsafed to be conceived.
crd cst pns12 vvb xx vbi j pp-f po12 n1, c-acp np1 vvd pc-acp vbi vvn.
(18) part (DIV1)
2213
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4 That women should sweeten their paines of conceiuing and bearing, in meditating of Christes conception.
4 That women should sweeten their pains of conceiving and bearing, in meditating of Christ's conception.
crd d n2 vmd vvi po32 n2 pp-f vvg cc vvg, p-acp vvg pp-f npg1 n1.
(18) part (DIV1)
2214
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5 That Christes pure conception, is to excuse my impure. 6 That weakenesses naturall without sinne, are no disgrace, since Christ had them.
5 That Christ's pure conception, is to excuse my impure. 6 That Weaknesses natural without sin, Are no disgrace, since christ had them.
crd cst npg1 j n1, vbz pc-acp vvi po11 j. crd d n2 j p-acp n1, vbr dx n1, c-acp np1 vhd pno32.
(18) part (DIV1)
2215
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7 That wee should come boldly to the throne of grace. Heb: 4, 15, 16. Looke Heb: 2, 14.
7 That we should come boldly to the throne of grace. Hebrew: 4, 15, 16. Look Hebrew: 2, 14.
crd cst pns12 vmd vvi av-j p-acp dt n1 pp-f n1. n1: crd, crd, crd n1 n1: crd, crd
(18) part (DIV1)
2217
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8 That as Christ tooke my nature, I ought to labour to partake the diuine nature in the qualities and holines thereof. 2, Pet: 1, 4.
8 That as christ took my nature, I ought to labour to partake the divine nature in the qualities and holiness thereof. 2, Pet: 1, 4.
crd cst c-acp np1 vvd po11 n1, pns11 vmd pc-acp vvi pc-acp vvi dt j-jn n1 p-acp dt n2 cc n1 av. crd, n1: crd, crd
(18) part (DIV1)
2218
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Thus farre the conception, the birth followeth, Borne of the virgin Mary. First, consider the grounds of this article. 1 Gen. 3, 15. Obiect.
Thus Far the conception, the birth follows, Born of the Virgae Marry. First, Consider the grounds of this article. 1 Gen. 3, 15. Object.
av av-j dt n1, dt n1 vvz, vvn pp-f dt n1 uh. ord, vvb dt n2 pp-f d n1. vvn np1 crd, crd n1.
(18) part (DIV1)
2219
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2757
But it may be said, there is mentioned a woman, this place speaketh of a virgin. Aun.
But it may be said, there is mentioned a woman, this place speaks of a Virgae. Nias.
p-acp pn31 vmb vbi vvn, pc-acp vbz vvn dt n1, d n1 vvz pp-f dt n1. dt.
(18) part (DIV1)
2222
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2758
Woman is a name of sexe, opposite to male, not to virgin. So in the law, woman compriseth maide or virgin.
Woman is a name of sex, opposite to male, not to Virgae. So in the law, woman compriseth maid or Virgae.
n1 vbz dt n1 pp-f n1, j-jn p-acp n-jn, xx p-acp n1. av p-acp dt n1, n1 vvz n1 cc n1.
(18) part (DIV1)
2223
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It is (S. Augustine saith) the property of the Hebrew tongue, to vse Woman for female. It is (S. Augustine Says) the property of the Hebrew tongue, to use Woman for female.
pn31 vbz (n1 np1 vvz) dt n1 pp-f dt njp n1, pc-acp vvi n1 p-acp n-jn.
(18) part (DIV1)
2224
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Paul to the Gal. 4, 4. so vseth the word woman, Made of a Woman. 2 A second place is, Esa, 7. Avirgin shall conceiue.
Paul to the Gal. 4, 4. so uses the word woman, Made of a Woman. 2 A second place is, Isaiah, 7. Avirgin shall conceive.
np1 p-acp dt np1 crd, crd av vvz dt n1 n1, vvn pp-f dt n1. crd dt ord n1 vbz, np1, crd n1 vmb vvi.
(18) part (DIV1)
2225
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Some Iewes take exception, & say, it is meant of a young woman. The Hebrew is Gnalma, that signifieth one kept secret, and vntouched of man.
some Iewes take exception, & say, it is meant of a young woman. The Hebrew is Gnalma, that signifies one kept secret, and untouched of man.
d np2 vvb n1, cc vvi, pn31 vbz vvn pp-f dt j n1. dt njp vbz np1, cst vvz crd vvd j-jn, cc j-vvn-u pp-f n1.
(18) part (DIV1)
2227
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2762
It is obserued that it is but thrice in scriptures ioyned with He notificatiue, as Gen. 24. Exod. 2,
It is observed that it is but thrice in Scriptures joined with He notificatiue, as Gen. 24. Exod 2,
pn31 vbz vvn cst pn31 vbz p-acp av p-acp n2 vvn p-acp pns31 j, c-acp np1 crd np1 crd,
(18) part (DIV1)
2229
Image 94
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and Esa, 7, 14. Now as in the former, it signifieth a virgine, why should it not heere?
and Isaiah, 7, 14. Now as in the former, it signifies a Virgae, why should it not Here?
cc np1, crd, crd av c-acp p-acp dt j, pn31 vvz dt n1, q-crq vmd pn31 xx av?
(18) part (DIV1)
2229
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2764
Well haue the translators said, the virgin, as of one speciall. Therefore the 72 Interpreters haue translated it a virgin.
Well have the translators said, the Virgae, as of one special. Therefore the 72 Interpreters have translated it a Virgae.
av vhi dt n2 vvd, dt n1, c-acp pp-f crd j. av dt crd n2 vhb vvn pn31 dt n1.
(18) part (DIV1)
2230
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2765
Againe, God heere shewing a strange signe, would neuer tell of a young woman to haue a child, that were no newes.
Again, God Here showing a strange Signen, would never tell of a young woman to have a child, that were no news.
av, np1 av vvg dt j n1, vmd av-x vvi pp-f dt j n1 pc-acp vhi dt n1, cst vbdr dx n1.
(18) part (DIV1)
2231
Image 94
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Besides, Luk, 1, 27, is manifest, and Math: 1, 23. Wierus reporteth a strange story out of Sudas, if it be true.
Beside, Luk, 1, 27, is manifest, and Math: 1, 23. Wierus Reporteth a strange story out of Sudas, if it be true.
a-acp, np1, crd, crd, vbz j, cc np1: crd, crd np1 vvz dt j n1 av pp-f np1, cs pn31 vbb j.
(18) part (DIV1)
2232
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2767
The Fathers would shew it by likelyhoods from other things, as of Aarons rod budding, Adams being formed of earth.
The Father's would show it by likelihoods from other things, as of Aaron's rod budding, Adams being formed of earth.
dt ng1 vmd vvi pn31 p-acp n2 p-acp j-jn n2, c-acp pp-f npg1 n1 vvg, np1 vbg vvn pp-f n1.
(18) part (DIV1)
2234
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2768
Adrichomius telleth a strange thing, if it be true, of flowers at the fountaine of Elisaeus, hee saith, they are called Hiericho roses, which shoote out on the day of the natiuity of Christ,
Adrichomius Telleth a strange thing, if it be true, of flowers At the fountain of Elisha, he Says, they Are called Jericho roses, which shoot out on the day of the Nativity of christ,
np1 vvz dt j n1, cs pn31 vbb j, pp-f n2 p-acp dt n1 pp-f np1, pns31 vvz, pns32 vbr vvn np1 n2, r-crq vvb av p-acp dt n1 pp-f dt n1 pp-f np1,
(18) part (DIV1)
2235
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and shut againe, in token of the birth of the virgin. One may beleeue this that will.
and shut again, in token of the birth of the Virgae. One may believe this that will.
cc vvd av, p-acp n1 pp-f dt n1 pp-f dt n1. pi vmb vvi d cst vmb.
(18) part (DIV1)
2235
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The meaning will appeare by the words, where we may consider the thing mentioned, and the person.
The meaning will appear by the words, where we may Consider the thing mentioned, and the person.
dt n1 vmb vvi p-acp dt n2, c-crq pns12 vmb vvi dt n1 vvn, cc dt n1.
(18) part (DIV1)
2236
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The thing is, borne, person, virgin Mary.
The thing is, born, person, Virgae Marry.
dt n1 vbz, vvn, n1, n1 uh.
(18) part (DIV1)
2237
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2772
Borne, sheweth that after conception and perfection in due time, he was brought out into the world.Born, shows that After conception and perfection in due time, he was brought out into the world.
vvn, vvz cst p-acp n1 cc n1 p-acp j-jn n1, pns31 vbds vvn av p-acp dt n1.
(18) part (DIV1)
2238
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For the better knowing whereof, confider, where, when, how Christ was borne. He was borne at Bethlehem, a small village, laid in a manger.
For the better knowing whereof, confider, where, when, how christ was born. He was born At Bethlehem, a small village, laid in a manger.
p-acp dt av-jc vvg c-crq, vvi, c-crq, c-crq, c-crq np1 vbds vvn. pns31 vbds vvn p-acp np1, dt j n1, vvn p-acp dt n1.
(18) part (DIV1)
2239
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2774
When, In the fulnesse of time, Gal: 4, 4, According to the prophesies of Daniel. From the creation of the world the 3967. Of Augustus raigne. 45.
When, In the fullness of time, Gall: 4, 4, According to the prophecies of daniel. From the creation of the world the 3967. Of Augustus Reign. 45.
c-crq, p-acp dt n1 pp-f n1, n1: crd, crd, vvg p-acp dt n2 pp-f np1. p-acp dt n1 pp-f dt n1 dt crd pp-f npg1 n1. crd
(18) part (DIV1)
2241
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After her conception nyne moneths, as Vsuardus and Adrichomius think: or as S. August: nyne moneths and sixe dayes.
After her conception nyne months, as Vsuardus and Adrichomius think: or as S. August: nyne months and sixe days.
p-acp po31 n1 crd n2, c-acp np1 cc np1 vvb: cc c-acp n1 np1: crd n2 cc crd n2.
(18) part (DIV1)
2244
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Some say he was borne on a Friday, when the first man was borne: And that at midnight. These are vncerteine.
some say he was born on a Friday, when the First man was born: And that At midnight. These Are uncertain.
d vvb pns31 vbds vvn p-acp dt np1, c-crq dt ord n1 vbds vvn: cc cst p-acp n1. d vbr j.
(18) part (DIV1)
2245
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The manner how, as other children the Virgins wornbe opening. For he tooke vpon him all our weakenesses. The virgin was purified.
The manner how, as other children the Virgins wornbe opening. For he took upon him all our Weaknesses. The Virgae was purified.
dt n1 c-crq, c-acp j-jn n2 dt ng1 n1 vvg. c-acp pns31 vvd p-acp pno31 d po12 n2. dt n1 vbds vvn.
(18) part (DIV1)
2246
Image 94
2778
Christ was presented, as first opening the wombe. Luk: 2, 22. Tertullian saith, who openeth the wombe, as he who openeth it when it was shut.
christ was presented, as First opening the womb. Luk: 2, 22. Tertullian Says, who Openeth the womb, as he who Openeth it when it was shut.
np1 vbds vvn, c-acp ord vvg dt n1. np1: crd, crd np1 vvz, r-crq vvz dt n1, c-acp pns31 r-crq vvz pn31 c-crq pn31 vbds vvn.
(18) part (DIV1)
2249
Image 94
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Origen, The mothers wombe was opened when she was deliuered. The person followeth by note, and first, that she is a Virgin. Virgin, is of virginitie.
Origen, The mother's womb was opened when she was Delivered. The person follows by note, and First, that she is a Virgae. Virgae, is of virginity.
np1, dt ng1 n1 vbds vvn c-crq pns31 vbds vvn. dt n1 vvz p-acp n1, cc ord, cst pns31 vbz dt n1. n1, vbz pp-f n1.
(18) part (DIV1)
2251
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Virginitie is vntainted chastitie in single life, such had Mary. She was a virgin before her deliuery, in her deliuery, and after. Obiect:
Virginity is untainted chastity in single life, such had Mary. She was a Virgae before her delivery, in her delivery, and After. Object:
n1 vbz j n1 p-acp j n1, d vhd np1. pns31 vbds dt n1 p-acp po31 n1, p-acp po31 n1, cc p-acp. n1:
(18) part (DIV1)
2254
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But one may say vntill is vsed, Math. 1, 25, as if afterward Ioseph knew her. Aun.
But one may say until is used, Math. 1, 25, as if afterwards Ioseph knew her. Nias.
cc-acp pi vmb vvi p-acp vbz vvn, np1 vvd, crd, c-acp cs av np1 vvd pno31. dt.
(18) part (DIV1)
2256
Image 95
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Vntill, doth not exclude for afterward, as when Christ saith: I am with you to the end of the world.
Until, does not exclude for afterwards, as when christ Says: I am with you to the end of the world.
c-acp, vdz xx vvi p-acp av, c-acp c-crq np1 vvz: pns11 vbm p-acp pn22 p-acp dt n1 pp-f dt n1.
(18) part (DIV1)
2257
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And Paul, He shall raigne till he hath put downe all enemies. There is no deniall in either place for afterward. Obiect:
And Paul, He shall Reign till he hath put down all enemies. There is no denial in either place for afterwards. Object:
cc np1, pns31 vmb vvi c-acp pns31 vhz vvn a-acp d n2. pc-acp vbz dx n1 p-acp d n1 c-acp av. n1:
(18) part (DIV1)
2257
Image 95
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Againe, it may be obiected, that Christ hath brothers, as Math: 12, 47. Aun.
Again, it may be objected, that christ hath Brother's, as Math: 12, 47. Nias.
av, pn31 vmb vbi vvn, cst np1 vhz n2, c-acp np1: crd, crd dt.
(18) part (DIV1)
2258
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Some thinke they were Iosephs children by a former wife, I iudge rather that they were Christes kindred, by the mothers side.
some think they were Joseph's children by a former wife, I judge rather that they were Christ's kindred, by the mother's side.
d vvb pns32 vbdr np1 n2 p-acp dt j n1, pns11 vvb av-c cst pns32 vbdr npg1 n1, p-acp dt ng1 n1.
(18) part (DIV1)
2259
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Though Mary was, and continued a virgin, yet she was no vowed virgin. Shee was so a virgin as affianced, why was that will some body say? Aun.
Though Mary was, and continued a Virgae, yet she was no vowed Virgae. She was so a Virgae as affianced, why was that will Some body say? Nias.
cs np1 vbds, cc vvd dt n1, av pns31 vbds dx j-vvn n1. pns31 vbds av dt n1 c-acp vvn, q-crq vbds d n1 d n1 vvi? dt.
(18) part (DIV1)
2260
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2787
I thinke, with purpose to haue maried, till God disposed otherwise, then God turned it to speciall vse.
I think, with purpose to have married, till God disposed otherwise, then God turned it to special use.
pns11 vvb, p-acp n1 pc-acp vhi vvn, c-acp np1 vvd av, cs np1 vvd pn31 p-acp j n1.
(18) part (DIV1)
2262
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1 That Ioseph being of the line of Dauid, of which Mary was, it might appeare by his genealogie, that Christ came of the line of Dauid.
1 That Ioseph being of the line of David, of which Mary was, it might appear by his genealogy, that christ Come of the line of David.
vvd cst np1 vbg pp-f dt n1 pp-f np1, pp-f r-crq np1 vbds, pn31 vmd vvi p-acp po31 n1, cst np1 vvd pp-f dt n1 pp-f np1.
(18) part (DIV1)
2263
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For trybes did not marry out of their trybes, saue the Leuiticall onely. 2 That Mary might be kept from danger of the Law.
For tribes did not marry out of their tribes, save the Levitical only. 2 That Mary might be kept from danger of the Law.
p-acp n2 vdd xx vvi av pp-f po32 n2, p-acp dt j av-j. crd cst np1 vmd vbi vvn p-acp n1 pp-f dt n1.
(18) part (DIV1)
2264
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3 That she might haue an helpe and succour.
3 That she might have an help and succour.
crd cst pns31 vmd vhi dt n1 cc n1.
(18) part (DIV1)
2266
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4 Some thinke it was (but vnwarrantably) to beguile the deuill, that he should not know that Christ was borne of a virgin.
4 some think it was (but unwarrantably) to beguile the Devil, that he should not know that christ was born of a Virgae.
crd d vvi pn31 vbds (p-acp av-j) pc-acp vvi dt n1, cst pns31 vmd xx vvi cst np1 vbds vvn pp-f dt n1.
(18) part (DIV1)
2267
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5 To try the Iewes faith, whether they would beleeue aright, seeing there was thoughts, as though Ioseph had beene his father.
5 To try the Iewes faith, whither they would believe aright, seeing there was thoughts, as though Ioseph had been his father.
crd pc-acp vvi dt np2 n1, cs pns32 vmd vvi av, vvg a-acp vbds n2, c-acp cs np1 vhd vbn po31 n1.
(18) part (DIV1)
2268
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Her proper name is Mary, the same that Miriam. The things we professe heereby are, 1 That wee disavow any teaching that denieth the virginity of Mary.
Her proper name is Marry, the same that Miriam. The things we profess hereby Are, 1 That we disavow any teaching that Denieth the virginity of Mary.
po31 j n1 vbz uh, dt d cst np1. dt n2 pns12 vvb av vbr, vvd cst pns12 vvi d vvg cst vvz dt n1 pp-f np1.
(18) part (DIV1)
2269
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2 That I am willing to beare any slaunders of the Iewes in this behalfe. 3 That God looketh on the low degree of his handmaid.
2 That I am willing to bear any slanders of the Iewes in this behalf. 3 That God looks on the low degree of his handmaid.
crd cst pns11 vbm j pc-acp vvi d n2 pp-f dt np2 p-acp d n1. crd cst np1 vvz p-acp dt j n1 pp-f po31 n1.
(18) part (DIV1)
2272
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4 That the promise made touching the seede of Dauid, is performed.
4 That the promise made touching the seed of David, is performed.
crd d dt n1 vvd vvg dt n1 pp-f np1, vbz vvn.
(18) part (DIV1)
2274
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5 That as Christ was borne of the virgin, so he should be fashioned in me.
5 That as christ was born of the Virgae, so he should be fashioned in me.
crd cst c-acp np1 vbds vvn pp-f dt n1, av pns31 vmd vbi vvn p-acp pno11.
(18) part (DIV1)
2275
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6 That I contemne all worldly pompe, since my Sauiour was borne so meanely. Thus farre of the occasion or entrance into the estates, now followeth the distinction. This is eyther of abasement. aduauncement.
6 That I contemn all worldly pomp, since my Saviour was born so meanly. Thus Far of the occasion or Entrance into the estates, now follows the distinction. This is either of abasement. advancement.
crd cst pns11 vvb d j n1, c-acp po11 n1 vbds vvn av av-j. av av-j pp-f dt n1 cc n1 p-acp dt n2, av vvz dt n1. d vbz d pp-f n1. n1.
(18) part (DIV1)
2276
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Marke the order, first is the abasement, 1, Pet. 1, 11, Luk, 24, 26. So is it with the members.
Mark the order, First is the abasement, 1, Pet. 1, 11, Luk, 24, 26. So is it with the members.
vvb dt n1, ord vbz dt n1, crd, np1 crd, crd, np1, crd, crd av vbz pn31 p-acp dt n2.
(18) part (DIV1)
2279
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This estate of abasement, is, whereby Christ is brought very low, euen in the eyes of the world.
This estate of abasement, is, whereby christ is brought very low, even in the eyes of the world.
d n1 pp-f n1, vbz, c-crq np1 vbz vvn av av-j, av-j p-acp dt n2 pp-f dt n1.
(18) part (DIV1)
2281
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2800
And is set downe in this creede summarily. in branches. Summarily in this, Suffered vnder Pontius Pylat.
And is Set down in this creed summarily. in branches. Summarily in this, Suffered under Pontius Pilate.
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(18) part (DIV1)
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The witnesses of scripture for this whole are, Act: 4, 27. 1, Tim: 6, 13. In parts are, and first for suffering.
The Witnesses of scripture for this Whole Are, Act: 4, 27. 1, Tim: 6, 13. In parts Are, and First for suffering.
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(18) part (DIV1)
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This was fore-told. 1, Pet. 1, 11. Prophecied, Esa, 53, the whole chapter. Fulfilled, as may appeare in the story of the Gospell.
This was foretold. 1, Pet. 1, 11. Prophesied, Isaiah, 53, the Whole chapter. Fulfilled, as may appear in the story of the Gospel.
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(18) part (DIV1)
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Was meete it should be so, Math: 16, 21, Mar. 8, 31. Mar: 9, 12, Luk, 24, 26.
Was meet it should be so, Math: 16, 21, Mar. 8, 31. Mar: 9, 12, Luk, 24, 26.
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(18) part (DIV1)
2289
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So saith Peter, 3, 18, Act: 17, 3. Yea, it is very behoouefull, so Heb. 2, 18.
So Says Peter, 3, 18, Act: 17, 3. Yea, it is very behooveful, so Hebrew 2, 18.
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(18) part (DIV1)
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So as indeede all should take knowledge of, Act. 26, 23. And for Vnder Pontius Pylat, reade Psal: 2. The people of the Iewes requested it might be so.
So as indeed all should take knowledge of, Act. 26, 23. And for Under Pontius Pilate, read Psalm: 2. The people of the Iewes requested it might be so.
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(18) part (DIV1)
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We may see it applied and fulfilled. Yea, prophane stories are not mute in this.
We may see it applied and fulfilled. Yea, profane stories Are not mute in this.
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(18) part (DIV1)
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The meaning will appeare, by knowing the branches, the first the thing, suffered, the other, the time, vnder Pontius Pylat.
The meaning will appear, by knowing the branches, the First the thing, suffered, the other, the time, under Pontius Pilate.
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(18) part (DIV1)
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For the better vnderstanding of suffered, 4 points are to be opened.
For the better understanding of suffered, 4 points Are to be opened.
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(18) part (DIV1)
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The first, who suffered, that is, the sonne of God, not the Father, not Simon of Cyrene, &c. Quest.
The First, who suffered, that is, the son of God, not the Father, not Simon of Cyrene, etc. Quest.
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(18) part (DIV1)
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How could the Sonne suffer being God? Aun. According to his manhood, that onely suffereth.
How could the Son suffer being God? Nias. According to his manhood, that only suffers.
q-crq vmd dt n1 vvi vbg uh-np? dt. vvg p-acp po31 n1, cst av-j vvz.
(18) part (DIV1)
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The second is, what it is to suffer.
The second is, what it is to suffer.
dt ord vbz, r-crq pn31 vbz pc-acp vvi.
(18) part (DIV1)
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To suffer in this place, is to haue feeling, and that not of things pleasing to nature, but displeasing.
To suffer in this place, is to have feeling, and that not of things pleasing to nature, but displeasing.
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(18) part (DIV1)
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So is Christ saide to suffer, and to be as a man of sorrowes. The things he suffered, are many, Math. 16, 21. Mar. 8, 31.
So is christ said to suffer, and to be as a man of sorrows. The things he suffered, Are many, Math. 16, 21. Mar. 8, 31.
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(18) part (DIV1)
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And these are such as from his conception till his rising, though such especially meant, as were in Pilats times.
And these Are such as from his conception till his rising, though such especially meant, as were in Pilats times.
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(18) part (DIV1)
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These are as wearinesse, hunger, thirst: but especially shame, greefe, feare, tentations. Quest. Did Christ doe nothing? Aun.
These Are as weariness, hunger, thirst: but especially shame, grief, Fear, tentations. Quest. Did christ do nothing? Nias.
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(18) part (DIV1)
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Yes, he performed the whole law of God, and that to teach vs, that it ought to be performed. 2 To adde his merit.
Yes, he performed the Whole law of God, and that to teach us, that it ought to be performed. 2 To add his merit.
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(18) part (DIV1)
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3 That it might be imputed vnto vs. 4 That we might haue a perfect patterne to follow. Quest.
3 That it might be imputed unto us 4 That we might have a perfect pattern to follow. Quest.
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(18) part (DIV1)
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Why are not his doings mentioned heere. Aun. For shortnes sake, and for that they are implied.
Why Are not his doings mentioned Here. Nias. For shortness sake, and for that they Are implied.
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(18) part (DIV1)
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The third thing is, for whom he suffered. They are not the deuils, not euery particular of mankind, but for the elect.
The third thing is, for whom he suffered. They Are not the Devils, not every particular of mankind, but for the elect.
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(18) part (DIV1)
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The fourth is wherfore he suffered. That was, to bring vs into the fauour of God.
The fourth is Wherefore he suffered. That was, to bring us into the favour of God.
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(18) part (DIV1)
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Thus far the first branch, the latter followeth, Ʋnder Pontius Pilat.
Thus Far the First branch, the latter follows, Ʋnder Pontius Pilat.
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(18) part (DIV1)
2315
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They were wont to note their time by their officers, as Consuls &c, so is it heere. Luk. 3.1. This officer is noted by his two names, proper.
They were wont to note their time by their Officers, as Consuls etc., so is it Here. Luk. 3.1. This officer is noted by his two names, proper.
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(18) part (DIV1)
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of the place of his birth. Proper name is Pilate.
of the place of his birth. Proper name is Pilate.
pp-f dt n1 pp-f po31 n1. j n1 vbz np1.
(18) part (DIV1)
2317
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Pylat was Lieuetenant vnder Tiberius, ouer Iudaea, and succeeded Valerius Cratus, some eight yeres before Christ died on the crosse.Pilate was Lieutenant under Tiberius, over Iudaea, and succeeded Valerius Cratus, Some eight Years before christ died on the cross.
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(18) part (DIV1)
2319
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He is called Pontius, of an Iland called Pontia, lying neere Italy where he was borne. Quest.
He is called Pontius, of an Island called Pontia, lying near Italy where he was born. Quest.
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(18) part (DIV1)
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Did Christ suffer but in his time? Aunswer. Yes: but then was the greatest, euen death it selfe.
Did christ suffer but in his time? Answer. Yes: but then was the greatest, even death it self.
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(18) part (DIV1)
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We professe to disavow in this Creede, all false doctrine, touching Christes sufferings. 2 That for reconciliation to God, wee trust onely to Christes sufferings.
We profess to disavow in this Creed, all false Doctrine, touching Christ's sufferings. 2 That for reconciliation to God, we trust only to Christ's sufferings.
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(18) part (DIV1)
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3 That yet we looke for imputation of righteousnes, by Christes obedience to the Law.
3 That yet we look for imputation of righteousness, by Christ's Obedience to the Law.
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(18) part (DIV1)
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4 That seeing Christ suffered for me, when I am called thereto, I must suffer for him.
4 That seeing christ suffered for me, when I am called thereto, I must suffer for him.
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(18) part (DIV1)
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And not thinke my selfe lesse in the fauour of God, for sufferings. 5 To runne to Christ for comfort. Heb. 2, 18. 6 If I suffer with Christ, I shall raigne with him.
And not think my self less in the favour of God, for sufferings. 5 To run to christ for Comfort. Hebrew 2, 18. 6 If I suffer with christ, I shall Reign with him.
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(18) part (DIV1)
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7 That sithence there is mention made, euen of the time, I should not neglect the things which seeme smaller, being set downe in scriptures.
7 That since there is mention made, even of the time, I should not neglect the things which seem smaller, being Set down in Scriptures.
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(18) part (DIV1)
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Now follow the sufferings in particular. Quest: Is his crucifying the first? Aun. No: such a short summe as this Creede is, cannot reckon vp all. Quest:
Now follow the sufferings in particular. Quest: Is his crucifying the First? Nias. No: such a short sum as this Creed is, cannot reckon up all. Quest:
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(18) part (DIV1)
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Why are these named? Aun.
Why Are these nam? Nias.
q-crq vbr d vvn? dt.
(18) part (DIV1)
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For that they are most notorious and odious, especially that one, who should be a Sauiour, should suffer so base things as these. The first is, Crucified.
For that they Are most notorious and odious, especially that one, who should be a Saviour, should suffer so base things as these. The First is, crucified.
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(18) part (DIV1)
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First, consider the grounds of scripture. 1 This was prefigured, Num, 21, 8, expounded to that end by Christ. Ioh. 3, 14. 2 This was prefigured by the laying of the sacrifices vppon the wood.
First, Consider the grounds of scripture. 1 This was prefigured, Num, 21, 8, expounded to that end by christ. John 3, 14. 2 This was prefigured by the laying of the Sacrifices upon the wood.
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(18) part (DIV1)
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3 Presignified by Christ, Ioh: 12, 32, 33. 4 And is said to be needfull, Ioh. 3, 14, 15.
3 Presignified by christ, John: 12, 32, 33. 4 And is said to be needful, John 3, 14, 15.
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(18) part (DIV1)
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5 Fore-told immediatly before it should be, Math: 26, 2. 6 Desired of the people, Math. 27, 22, 23.
5 Foretold immediately before it should be, Math: 26, 2. 6 Desired of the people, Math. 27, 22, 23.
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(18) part (DIV1)
2339
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7 So ordered by Pylat, Math, 27, 26. 8 He was led by the people to that end, Math. 27, 31. 9 He was crucified, Math: 27, 35. as Peter telleth them. Act. 2, 23. 10 He was sought for after he was crucified. Math. 28, 5.
7 So ordered by Pilate, Math, 27, 26. 8 He was led by the people to that end, Math. 27, 31. 9 He was Crucified, Math: 27, 35. as Peter Telleth them. Act. 2, 23. 10 He was sought for After he was Crucified. Math. 28, 5.
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(18) part (DIV1)
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11 The Apostles so preached, 1, Cor: 1, 23. 12 See Paules estimation heereof, 1, Cor. 2, 2. Gal. 6, 14.
11 The Apostles so preached, 1, Cor: 1, 23. 12 See Paul's estimation hereof, 1, Cor. 2, 2. Gal. 6, 14.
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(18) part (DIV1)
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13 The Iewes to this day call Christ, Talvi. The meaning will appeare by the word and signification.
13 The Iewes to this day call christ, Talvi. The meaning will appear by the word and signification.
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(18) part (DIV1)
2347
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The word Crucified, that is fastened to the crosse.
The word crucified, that is fastened to the cross.
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(18) part (DIV1)
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The crosse was a kind of punishment which the Iewes learned of the Romanes, for to execute traitours against the Prince.
The cross was a kind of punishment which the Iewes learned of the Romans, for to execute Traitors against the Prince.
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(18) part (DIV1)
2350
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The Iewish common punishmentes were beheadding, strangling, stoning, burning. This the Iewes desired that Christ might suffer, to flatter with Pilate and the Romanes,
The Jewish Common punishments were beheading, strangling, stoning, burning. This the Iewes desired that christ might suffer, to flatter with Pilate and the Romans,
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(18) part (DIV1)
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& to beare the world in hand they counted him a troubler of the state.
& to bear the world in hand they counted him a troubler of the state.
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(18) part (DIV1)
2352
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The forme of this crosse was like a great Romane T, saue in the middest was a litle foote place, wherto the feete standing were nayled.
The Form of this cross was like a great Roman TO, save in the midst was a little foot place, whereto the feet standing were nailed.
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(18) part (DIV1)
2353
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Fastened, betokeneth that his handes were tied or nayled, and so his feete, there to continue till he died,
Fastened, Betokeneth that his hands were tied or nailed, and so his feet, there to continue till he died,
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(18) part (DIV1)
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as such as are hanged aliue in chaines. For that was their order. The signification implieth that Christ suffered this punishment with the appurtenances.
as such as Are hanged alive in chains. For that was their order. The signification Implies that christ suffered this punishment with the appurtenances.
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(18) part (DIV1)
2354
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Wherof looke Deut. 21, 23 Gal: 3.13. A partie thus hanged was accursed. Quest. What is meant by accursed. Aun.
Whereof look Deuteronomy 21, 23 Gall: 3.13. A party thus hanged was accursed. Quest. What is meant by accursed. Nias.
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(18) part (DIV1)
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By accursed is properly meant, that a partie is vnder the anger and wrath of God.
By accursed is properly meant, that a party is under the anger and wrath of God.
p-acp j-vvn vbz av-j vvn, cst dt n1 vbz p-acp dt n1 cc n1 pp-f np1.
(18) part (DIV1)
2358
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2 That all thinges proceeding from this wrath of God, may fall vpon such a partie. Looke Deut. 28. Leuit. 26. 3 That these may fall presently, and continue perpetually. Quest.
2 That all things proceeding from this wrath of God, may fallen upon such a party. Look Deuteronomy 28. Levites 26. 3 That these may fallen presently, and continue perpetually. Quest.
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(18) part (DIV1)
2359
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How was Christ made a curse? An: God the Father imputing it to him: himselfe taking it vpon him. Quest.
How was christ made a curse? an: God the Father imputing it to him: himself taking it upon him. Quest.
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(18) part (DIV1)
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If Christ were accursed, why did he not so continue? Aun. His merites were such as the curse could find no continuance vpon him. Besides, his godhead ouercame it.
If christ were accursed, why did he not so continue? Nias. His merits were such as the curse could find no Continuance upon him. Beside, his godhead overcame it.
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(18) part (DIV1)
2362
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As a paile full of water may quench a litle fire, but a great fire wil get the mastery of it.
As a pail full of water may quench a little fire, but a great fire will get the mastery of it.
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(18) part (DIV1)
2364
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And the thinges which would haue held other men, Sampson ouercame: so the curse that would haue ouercom vs. Christ ouercame.
And the things which would have held other men, Sampson overcame: so the curse that would have overcome us christ overcame.
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(18) part (DIV1)
2364
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This crucifying or being crucified, was so accursed as that, 1 It procured taking away sinnes & reconciliation. Looke Heb. 9.28: looke Eph: 2.16. Col: 1.20. 2 By it Christ triumphed ouer all spirituall enemies. Col: 2.15.
This crucifying or being Crucified, was so accursed as that, 1 It procured taking away Sins & reconciliation. Look Hebrew 9.28: look Ephesians: 2.16. Col: 1.20. 2 By it christ triumphed over all spiritual enemies. Col: 2.15.
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(18) part (DIV1)
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The things we doe professe are, 1 Disavowing of all corrupt doctrine touching the crosse.
The things we do profess Are, 1 Disavowing of all corrupt Doctrine touching the cross.
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(18) part (DIV1)
2368
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1 As that the crosse where-vpon Christ hung, is to be adored for the touching of his body.
1 As that the cross whereupon christ hung, is to be adored for the touching of his body.
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(18) part (DIV1)
2370
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For first it is fabulous which is reported, touching the finding of the crosse. Secondly, such adoration is forbidden in the second commaundement.
For First it is fabulous which is reported, touching the finding of the cross. Secondly, such adoration is forbidden in the second Commandment.
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(18) part (DIV1)
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Thirdly, Ezechiah brake the brasen serpent, when it was applied to like abuse. Fourthly, why might not Iudas lips and the tormentors whips, &c, alike be adored.
Thirdly, Hezekiah brake the brazen serpent, when it was applied to like abuse. Fourthly, why might not Iudas lips and the tormentors whips, etc., alike be adored.
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(18) part (DIV1)
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Fiftly, one might as well reuerence the gallowes, whereon his friend were executed.
Fifty, one might as well Reverence the gallows, whereon his friend were executed.
ord, crd n1 c-acp av vvi dt n2, c-crq po31 n1 vbdr vvn.
(18) part (DIV1)
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Sixtly, such like things doe the Turkes, religiously vsing a peece of the Arke of Noah.
Sixty, such like things do the Turkes, religiously using a piece of the Ark of Noah.
ord, d j n2 vdb dt np2, av-j vvg dt n1 pp-f dt n1 pp-f np1.
(18) part (DIV1)
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2 That the likenes of the Crosse is to be worshipped. For if not the Crosse, much lesse the likenes. Obiect.
2 That the likeness of the Cross is to be worshipped. For if not the Cross, much less the likeness. Object.
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(18) part (DIV1)
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Math. 24, 30. Mention is made of the signe of the Sonne of man, to wit, the Crosse.
Math. 24, 30. Mention is made of the Signen of the Son of man, to wit, the Cross.
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(18) part (DIV1)
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An. It is meant of Christ himselfe, as Act. 1, 11. Reu. 1, 7. 3 The signe of the Crosse is venerable. Much more then, the Crosse:
Nias It is meant of christ himself, as Act. 1, 11. Reu. 1, 7. 3 The Signen of the Cross is venerable. Much more then, the Cross:
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(18) part (DIV1)
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but the contrary was shewed before.
but the contrary was showed before.
cc-acp dt n-jn vbds vvn a-acp.
(18) part (DIV1)
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Secondly, if the signe should be holy, it should be for likenes to the true Crosse, but that hath it none.
Secondly, if the Signen should be holy, it should be for likeness to the true Cross, but that hath it none.
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(18) part (DIV1)
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The likenes of the true Crosse is T. the signe is ✚. or ✚. or such like. Obiect:
The likeness of the true Cross is T. the Signen is ✚. or ✚. or such like. Object:
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(18) part (DIV1)
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But some Churches vse the signe of the Crosse. Aun. As an outward or ciuill thing, for order, not for holines.
But Some Churches use the Signen of the Cross. Nias. As an outward or civil thing, for order, not for holiness.
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(18) part (DIV1)
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For neither a baptised party hauing the Crosse, is thought to haue more holines, neither one wanting it, is thought for that to haue the lesse.
For neither a baptised party having the Cross, is Thought to have more holiness, neither one wanting it, is Thought for that to have the less.
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(18) part (DIV1)
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2 Learne what is the true crucifix. Christ preached, crucified. Gal: 3, 1. 3 That wee by nature are accursed, for whom Christ must be crucified.
2 Learn what is the true crucifix. christ preached, Crucified. Gall: 3, 1. 3 That we by nature Are accursed, for whom christ must be Crucified.
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(18) part (DIV1)
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4 That by Christes being crucified, wee are freed from the curse.
4 That by Christ's being Crucified, we Are freed from the curse.
crd d p-acp npg1 n1 vvn, pns12 vbr vvn p-acp dt n1.
(18) part (DIV1)
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5 That we are deliuered, from captiuity to hell, sinne, and sathan, Christ hauing triumphed ouer them all.
5 That we Are Delivered, from captivity to hell, sin, and sathan, christ having triumphed over them all.
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(18) part (DIV1)
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6 That with Christ wee must be willing to beare our Crosse. Math. 16, 16. 7 That wee must loue Christ crucified. 1, Cor. 2, 2. Gal. 6, 14. 8 Not to be ashamed of the scandall of the Crosse.
6 That with christ we must be willing to bear our Cross. Math. 16, 16. 7 That we must love christ Crucified. 1, Cor. 2, 2. Gal. 6, 14. 8 Not to be ashamed of the scandal of the Cross.
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(18) part (DIV1)
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9 To be crucified with Christ, Gal. 2, 1, Gal. 6, 14. 10 To aduaunce the Crosse of Christ, 1, Cor. 1, 17. 11 That if we be crucified with Christ, we shall be glorified with him.
9 To be Crucified with christ, Gal. 2, 1, Gal. 6, 14. 10 To advance the Cross of christ, 1, Cor. 1, 17. 11 That if we be Crucified with christ, we shall be glorified with him.
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(18) part (DIV1)
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12 This article should keepe vs from relying on men to much. 1, Cor. 1, 13. The second perticular is dead. For the which are scriptures, Gen: 3, 15. Thou shalt bruse his heele.
12 This article should keep us from relying on men to much. 1, Cor. 1, 13. The second particular is dead. For the which Are Scriptures, Gen: 3, 15. Thou shalt bruise his heel.
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(18) part (DIV1)
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2 Prefigured in all the bloody sacrifices, as is shewed, Heb. 9, 12.1, Cor. 5, 7, Ioh. 19, 36, 1, Pet. 1, 19.
2 Prefigured in all the bloody Sacrifices, as is showed, Hebrew 9, 12.1, Cor. 5, 7, John 19, 36, 1, Pet. 1, 19.
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(18) part (DIV1)
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3 Fore-told by Esay, 53, 7. Dan. 9, 26.
3 Foretold by Isaiah, 53, 7. Dan. 9, 26.
crd j p-acp np1, crd, crd np1 crd, crd
(18) part (DIV1)
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4 Christ himselfe darkly fore-telleth it, Ioh. 12, 24, 33, and Ioh: 18, 32, and Mar. 10, 33, 34. 5 Euen Caiphas against his will prophecied. Ioh. 11, 49. 6 The Iewes went about it, Ioh: 7, 19, 25: 7 They sought for false witnes to this purpose. Mar: 14, 55.
4 christ himself darkly foretelleth it, John 12, 24, 33, and John: 18, 32, and Mar. 10, 33, 34. 5 Even Caiaphas against his will prophesied. John 11, 49. 6 The Iewes went about it, John: 7, 19, 25: 7 They sought for false witness to this purpose. Mar: 14, 55.
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(18) part (DIV1)
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8 They put Christ to death, as Peter telleth them, Act: 3, 15. 9 He was dead. Ioh: 19, 33.
8 They put christ to death, as Peter Telleth them, Act: 3, 15. 9 He was dead. John: 19, 33.
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(18) part (DIV1)
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10 So the Apostles declare, 1, Cor: 15, 3. 11 And Christ himselfe as past, Reuel. 2, 8.
10 So the Apostles declare, 1, Cor: 15, 3. 11 And christ himself as past, Revel. 2, 8.
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(18) part (DIV1)
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12 Paul sheweth the end, Rom. 4, 25. And more, Heb. 2, 14.
12 Paul shows the end, Rom. 4, 25. And more, Hebrew 2, 14.
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(18) part (DIV1)
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13 The persons for whom are not left out. 2, Cor: 5, 14. Yet so as Paul restraineth them, Rom: 5, 6, 8. 1. Thess. 5, 10.
13 The Persons for whom Are not left out. 2, Cor: 5, 14. Yet so as Paul restraineth them, Rom: 5, 6, 8. 1. Thess 5, 10.
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(18) part (DIV1)
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The meaning heereof will appeare, if we know, First, what it is to die.
The meaning hereof will appear, if we know, First, what it is to die.
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(18) part (DIV1)
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To die properly in a reasonable creature, is to haue the soule seuered from the body. So was it with Christ. Obiect:
To die properly in a reasonable creature, is to have the soul severed from the body. So was it with christ. Object:
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(18) part (DIV1)
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Did not this vntie the personall vnion? Aun. No:
Did not this untie the personal Union? Nias. No:
vdd xx d vvi dt j n1? dt. uh-dx:
(18) part (DIV1)
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For though the body and soule were seuered from betweene themselues, both were ioyned to the godhead,
For though the body and soul were severed from between themselves, both were joined to the godhead,
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(18) part (DIV1)
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so as the body was preserued from corruption, the soule was in happines. Quest. How could the Prince of life die? Aun.
so as the body was preserved from corruption, the soul was in happiness. Quest. How could the Prince of life die? Nias.
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(18) part (DIV1)
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According to his body, and in his body. Secondly, if we know & consider the sort of Christs death.
According to his body, and in his body. Secondly, if we know & Consider the sort of Christ death.
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(18) part (DIV1)
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Death may be said to be naturall. violent. Naturall the cause wherof breedeth in ones selfe, this we call ones faire death.
Death may be said to be natural. violent. Natural the cause whereof breeds in ones self, this we call ones fair death.
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(18) part (DIV1)
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Violent is when the cause is without one, as by sword, fire, strangling &c. Christes death was violent, foretold by Esay 53.7, by Christ, Math. 16.21, and Math: 17.23. and Math: 21.38:
Violent is when the cause is without one, as by sword, fire, strangling etc. Christ's death was violent, foretold by Isaiah 53.7, by christ, Math. 16.21, and Math: 17.23. and Math: 21.38:
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(18) part (DIV1)
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so endeuoured the Iewes, Ioh. 7, 25, so did they. 1, Thess. 2, 15. Quest. But why violent? Aun.
so endeavoured the Iewes, John 7, 25, so did they. 1, Thess 2, 15. Quest. But why violent? Nias.
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(18) part (DIV1)
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Christ had nothing in himselfe to cause him to die. 2 It was meete that so things prefigured in sacrifices might be fulfilled.
christ had nothing in himself to cause him to die. 2 It was meet that so things prefigured in Sacrifices might be fulfilled.
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(18) part (DIV1)
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Yet so for all that was it violent, as voluntary, Ioh: 10, 18. Therefore is it, that Christ crying aloud, gaue vp the Ghost.
Yet so for all that was it violent, as voluntary, John: 10, 18. Therefore is it, that christ crying aloud, gave up the Ghost.
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(18) part (DIV1)
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Thirdly, if wee know, whether Christ died as wee were dead, or should die. Death is first. second. Or, death is worldly. spirituall. euerlasting.
Thirdly, if we know, whither christ died as we were dead, or should die. Death is First. second. Or, death is worldly. spiritual. everlasting.
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(18) part (DIV1)
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Worldly, is the seuering of soule from body. Spirituall, is the seuering of soule and body from sauing grace.
Worldly, is the severing of soul from body. Spiritual, is the severing of soul and body from Saving grace.
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(18) part (DIV1)
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Euerlasting, is the seuering of soule and body from euerlasting glory.
Everlasting, is the severing of soul and body from everlasting glory.
j, vbz dt n-vvg pp-f n1 cc n1 p-acp j n1.
(18) part (DIV1)
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Christ (I take it) died onely the first death, and ouercame the two other:
christ (I take it) died only the First death, and overcame the two other:
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(18) part (DIV1)
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Procuring by his death, that worldly death becommeth no crosse to vs. Deliuering vs, from spirituall death.
Procuring by his death, that worldly death becomes no cross to us Delivering us, from spiritual death.
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(18) part (DIV1)
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Causing that euerlasting death shall neuer approach to vs. How should the fountaine of grace and glory be depriued of either?
Causing that everlasting death shall never approach to us How should the fountain of grace and glory be deprived of either?
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(18) part (DIV1)
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The things which the scripture teacheth to professe, are, 1 That if one died, then were all dead. 2, Cor. 5, 14. That is, 1 that euery one must naturally die. Heb. 9, 27. Obiect. Henoch, and Elias died not.
The things which the scripture Teaches to profess, Are, 1 That if one died, then were all dead. 2, Cor. 5, 14. That is, 1 that every one must naturally die. Hebrew 9, 27. Object. Henoch, and Elias died not.
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(18) part (DIV1)
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An. A priuiledge taketh not away a law. Their translating was a kind of death.
Nias A privilege Takes not away a law. Their translating was a kind of death.
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(18) part (DIV1)
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2 Euery of vs were dead spiritually, Eph, 2, 1, Colo, 2, 13, not the virgine Mary excepted.
2 Every of us were dead spiritually, Ephesians, 2, 1, Colo, 2, 13, not the Virgae Marry excepted.
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(18) part (DIV1)
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3 That all had deserued euerlasting death, Ephe, 2, 3.
3 That all had deserved everlasting death, Ephes, 2, 3.
crd d d vhd vvn j n1, n1, crd, crd
(18) part (DIV1)
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2 To take heede of sinne, sithence the stipend thereof is death, insomuch as Christ putting our person vppon him, could not escape death, Rom, 6, 23.
2 To take heed of sin, since the stipend thereof is death, insomuch as christ putting our person upon him, could not escape death, Rom, 6, 23.
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(18) part (DIV1)
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3 To be perswaded of the loue of God to vs, Rom, 5, 8.
3 To be persuaded of the love of God to us, Rom, 5, 8.
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(18) part (DIV1)
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4 That all, and euery of our sinnes are satisfied for, Rom, 4, 25, Heb, 9, 12, Gala, 2, 21. Insomuch as no punishment shall be inflicted, Rom, 8, 33, 34.
4 That all, and every of our Sins Are satisfied for, Rom, 4, 25, Hebrew, 9, 12, Gala, 2, 21. Insomuch as no punishment shall be inflicted, Rom, 8, 33, 34.
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(18) part (DIV1)
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5 That I am freed from obedience to the law in the rigor thereof, Rom, 6, 7. Insomuch as mens traditions shall not bind me, Colo, 2, 20, 21.
5 That I am freed from Obedience to the law in the rigor thereof, Rom, 6, 7. Insomuch as men's traditions shall not bind me, Colo, 2, 20, 21.
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(18) part (DIV1)
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6 That euen the curse of death is taken away, hence are places of buriall called sleeping places, and death sleepe. Ob: All die. An:
6 That even the curse of death is taken away, hence Are places of burial called sleeping places, and death sleep. Ob: All die. an:
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(18) part (DIV1)
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The sting of death is sinne, 1, Corin, 15, 56, which beeing taken out, it shall not hurt vs:
The sting of death is sin, 1, Corin, 15, 56, which being taken out, it shall not hurt us:
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(18) part (DIV1)
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so to the godly is death the entrance to happinesse. 7 That I should die to sinne, Rom, 6, 3, Colo, 3, 3, 5. 8 We must take heed of scandalising our brethren, Rom, 14, 15, 1, Cor, 8, 11. A scandall is occasion of sin.
so to the godly is death the Entrance to happiness. 7 That I should die to sin, Rom, 6, 3, Colo, 3, 3, 5. 8 We must take heed of scandalising our brothers, Rom, 14, 15, 1, Cor, 8, 11. A scandal is occasion of since.
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(18) part (DIV1)
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Nay wee must doe all the good wee can to our brethren. Iohn, 1, 3, 16.
Nay we must do all the good we can to our brothers. John, 1, 3, 16.
uh pns12 vmb vdi d dt j pns12 vmb p-acp po12 n2. np1, crd, crd, crd
(18) part (DIV1)
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9 The more our outward man perrisheth, the more should our inner man be renued, 2, Cor, 4, 10, 16. 10 To be perswaded, that if we die, wee die to the Lord.
9 The more our outward man perisheth, the more should our inner man be renewed, 2, Cor, 4, 10, 16. 10 To be persuaded, that if we die, we die to the Lord.
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(18) part (DIV1)
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Rom, 14, 8. That is, should die in the Lord, that is, pleasing him by faith in Christ, and in good conscience.
Rom, 14, 8. That is, should die in the Lord, that is, pleasing him by faith in christ, and in good conscience.
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As also should know, that euen in death God careth for vs. His owne Sonne died,
As also should know, that even in death God Careth for us His own Son died,
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(18) part (DIV1)
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yet did he not neglect him. The third particuler is Buried. Scriptures for which are Esay, 53, 9. 2 A type therof was in Ionas, Math, 12, 39, 40. 3 It was presignified by the woman.
yet did he not neglect him. The third particular is Buried. Scriptures for which Are Isaiah, 53, 9. 2 A type thereof was in Ionas, Math, 12, 39, 40. 3 It was presignified by the woman.
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Mar, 14, 3, Math, 26, 12. 4 The story wherof we may see Iohn 19 in the latter end.
Mar, 14, 3, Math, 26, 12. 4 The story whereof we may see John 19 in the latter end.
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5 Yea this was so cleere, as that there was an order of knighthood of the Sepulcher,
5 Yea this was so clear, as that there was an order of knighthood of the Sepulcher,
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so as at this day the Turke maketh a great commodity, for letting trauailers to goe in and see the Sepulcher.
so as At this day the Turk makes a great commodity, for letting travellers to go in and see the Sepulcher.
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The meaning is euident, that Christes body was bestowed apart from humane societie, as other dead bodies were wont to be serued.
The meaning is evident, that Christ's body was bestowed apart from humane society, as other dead bodies were wont to be served.
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And this was not onely, 1 To witnesse that he was truly dead, but that the victory might be the greater in Christes resurrectiō. 2 That he might be abased to the lowest. 3 And to fulfill the type in Ionas.
And this was not only, 1 To witness that he was truly dead, but that the victory might be the greater in Christ's resurrection. 2 That he might be abased to the lowest. 3 And to fulfil the type in Ionas.
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The things the scripture teacheth vnder this article which we professe are, 1 A sure confirmation of Christes death, in that hee was buried.
The things the scripture Teaches under this article which we profess Are, 1 A sure confirmation of Christ's death, in that he was buried.
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2 That all belieuers are buried with Christ by Baptisme, as Rom, 6, 4. Col, 2, 12. that is,
2 That all believers Are buried with christ by Baptism, as Rom, 6, 4. Col, 2, 12. that is,
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as buriall declareth many things vsually of bodies buried, the like should be in our sinnes.
as burial Declareth many things usually of bodies buried, the like should be in our Sins.
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Christes body indeed saw no corruption, but was powerfully preserued, other bodies though doe feele some corruption beeing buried. For,
Christ's body indeed saw no corruption, but was powerfully preserved, other bodies though do feel Some corruption being buried. For,
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1 They are for euer remoued from humane societie in this world, so should our sinnes be abandoned from vs. 2 They are wont to grow more and more lothsome, the like should be of our owne sinnes in our eyes.
1 They Are for ever removed from humane society in this world, so should our Sins be abandoned from us 2 They Are wont to grow more and more loathsome, the like should be of our own Sins in our eyes.
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3 By little and little they spend and consume away: so should our sinnes. 4 They waxe out of memory, and are quite forgotten:
3 By little and little they spend and consume away: so should our Sins. 4 They wax out of memory, and Are quite forgotten:
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so must our sinnes, as that we haue no liking remembrance of them.
so must our Sins, as that we have no liking remembrance of them.
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3 To teach vs that wee should not much respect buriall in our selues, or neglect it for our friends in comly sort.
3 To teach us that we should not much respect burial in our selves, or neglect it for our Friends in comely sort.
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The fourth and last particular for abasement is Descended into hell, whereof before I speake as of the other, I thinke good to admonish to preuent misinterpreting, and misreporting.
The fourth and last particular for abasement is Descended into hell, whereof before I speak as of the other, I think good to admonish to prevent Misinterpreting, and misreporting.
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1 Whereas all learned men are not of one mind touching the meaning of this article, I professe that my selfe doe hold,
1 Whereas all learned men Are not of one mind touching the meaning of this article, I profess that my self do hold,
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& wish my hearers to hold in this point, as the church of England holdeth and belieueth,
& wish my hearers to hold in this point, as the Church of England holds and Believeth,
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and that I, if I seeme to any in speaking of this article to erre, will submit my selfe to the iudgement of them, who can and ought to iudge,
and that I, if I seem to any in speaking of this article to err, will submit my self to the judgement of them, who can and ought to judge,
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(18) part (DIV1)
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& that very willingly vppon reason out of the scriptures vvill change my mind, and mind not to cast a snare vppon any,
& that very willingly upon reason out of the Scriptures will change my mind, and mind not to cast a snare upon any,
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but wish them to try that which I speake.
but wish them to try that which I speak.
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2 I thinke that the not knowing of the true and proper meaning of this article, shall not hinder ones saluation, who belieueth the whole scriptures,
2 I think that the not knowing of the true and proper meaning of this article, shall not hinder ones salvation, who Believeth the Whole Scriptures,
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and the doctrine thereof, & denieth not the words of this article, but willingly submitteth himselfe to be instructed in the truth.
and the Doctrine thereof, & Denieth not the words of this article, but willingly submitteth himself to be instructed in the truth.
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They therefore who agree in other matters of faith necessarie to saluation, & differing in this breake charitie, are too blame.
They Therefore who agree in other matters of faith necessary to salvation, & differing in this break charity, Are too blame.
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As likewise such as charge men to deny their Creede, if they hold not the same meaning of this article with them, though they hold the words.
As likewise such as charge men to deny their Creed, if they hold not the same meaning of this article with them, though they hold the words.
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3 I iudge that our Church of England, hath not synodichally by publique authoritie set downe, what should be taken to be the proper meaning of this article.
3 I judge that our Church of England, hath not synodichally by public Authority Set down, what should be taken to be the proper meaning of this article.
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Priuate men haue their priuate opinions, good they may be, but not to bind the whole church.
Private men have their private opinions, good they may be, but not to bind the Whole Church.
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The reasons to induce me thus to thinke, are these.
The Reasons to induce me thus to think, Are these.
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1 Our booke of articles agreed vpon 1562, setteth down onely the words of the article,
1 Our book of Articles agreed upon 1562, sets down only the words of the article,
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(18) part (DIV1)
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& of purpose (as it seemeth) leaueth out somewhat, that was in that article in King Edwards time.
& of purpose (as it seems) Leaveth out somewhat, that was in that article in King Edwards time.
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2 A very learned, and reuerend Bishop of this land, writeth that he was forced to promise, that he would openly deliuer, which he thought was the likeliest and safest sence,
2 A very learned, and reverend Bishop of this land, Writeth that he was forced to promise, that he would openly deliver, which he Thought was the likeliest and Safest sense,
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as well of this article. &c. Which he would neuer haue written, if he had thought our whole Church had agreed in one meaning.as well of this article. etc. Which he would never have written, if he had Thought our Whole Church had agreed in one meaning.
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(18) part (DIV1)
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Neither indeed, the matter beeing ouer-ruled by the word, ought he.
Neither indeed, the matter being overruled by the word, ought he.
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There is a saying when a law is made, he who will be wiser then the law, is a foole.
There is a saying when a law is made, he who will be Wiser then the law, is a fool.
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The same learned man sayeth, that he hath not so full and faire warrant (for the meaning of this article) as he had for the redemption of man by the blood of Christ.
The same learned man Saith, that he hath not so full and fair warrant (for the meaning of this article) as he had for the redemption of man by the blood of christ.
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(18) part (DIV1)
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And yet what warrant he hath for this, learned men may examine.
And yet what warrant he hath for this, learned men may examine.
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Besides he addeth, that he was aduised, and requested by men of greater place then he will name, to put the effect of that which he had deliuered in writing.
Beside he adds, that he was advised, and requested by men of greater place then he will name, to put the Effect of that which he had Delivered in writing.
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(18) part (DIV1)
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That the learned might iudge of the doctrine.
That the learned might judge of the Doctrine.
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Whereby it appeareth that this learned Bishop, and the other of greater place then he will name, meant that learned men should iudge,
Whereby it appears that this learned Bishop, and the other of greater place then he will name, meant that learned men should judge,
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whether he hath throughly written of these matters, and trying, they might keepe that which is good. Obiect:
whither he hath thoroughly written of these matters, and trying, they might keep that which is good. Object:
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There is a Catechisme set out by publique authority expounding this article. Aun.
There is a Catechism Set out by public Authority expounding this article. Nias.
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I know not whether the Catechisme be tolerated to be taught young children, or enioyned to all,
I know not whither the Catechism be tolerated to be taught young children, or enjoined to all,
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(18) part (DIV1)
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as the doctrine of our Church.
as the Doctrine of our Church.
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Besides I allow of the meaning in that Catechisme, as Doctor Whitaker hath done it into Greeke.
Beside I allow of the meaning in that Catechism, as Doctor Whitaker hath done it into Greek.
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(18) part (DIV1)
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4 Though Ruffinus write, that this article is not in the Creede of the Romaine Church,
4 Though Ruffinus write, that this article is not in the Creed of the Roman Church,
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(18) part (DIV1)
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nor is in the Churches of the East, and though Augustine, Tom. 9, in his exposition vpon the Creede to the Catechized, leaue it out,
nor is in the Churches of the East, and though Augustine, Tom. 9, in his exposition upon the Creed to the Catechized, leave it out,
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(18) part (DIV1)
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and it be not in the Nicene Creede, and Erasmus write, that he thinketh it was put into the Creede about the time of Thomas Aquinas:
and it be not in the Nicene Creed, and Erasmus write, that he Thinketh it was put into the Creed about the time of Thomas Aquinas:
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yet I hold it is not to be left out, for that other auncient Fathers haue mention of it,
yet I hold it is not to be left out, for that other ancient Father's have mention of it,
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as I take it, Ignatius, Epiphanius, Athanasius, &c.
as I take it, Ignatius, Epiphanius, Athanasius, etc.
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(18) part (DIV1)
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5 Many things by some being written about this article, I meane only for edifying of the simple, to speake as plainly as I can of it,
5 Many things by Some being written about this article, I mean only for edifying of the simple, to speak as plainly as I can of it,
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and not to goe out into by discourses.
and not to go out into by discourses.
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6 I thinke it not good to note any mans person, but being by an ordinarie course of preaching brought to speake heereof, to be faithfull as God hath giuen to shew the meaning heereof,
6 I think it not good to note any men person, but being by an ordinary course of preaching brought to speak hereof, to be faithful as God hath given to show the meaning hereof,
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(18) part (DIV1)
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and to prepare for what can come against. The meaning is not all a-like to all men.
and to prepare for what can come against. The meaning is not all alike to all men.
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Opinions touching the meaning of it, are manifestly false. probably true.
Opinions touching the meaning of it, Are manifestly false. probably true.
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Manifestly false are two, the first of such who thinke that Christes humaine soule after the separation from the body, went downe to the hell of the damned, to suffer the paines of hell.
Manifestly false Are two, the First of such who think that Christ's human soul After the separation from the body, went down to the hell of the damned, to suffer the pains of hell.
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Against these disputeth Hillarius 16. de Trinitate.
Against these disputeth Hilarius 16. de Trinitate.
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The second is of the Papists, who thinke that he went downe to Limbus patrum, (the vpper Region,
The second is of the Papists, who think that he went down to Limbus patrum, (the upper Region,
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or suburbs of hell) to take vp to heauen the soules of the godly, which they imagined to rest there till Christes resurrection.
or suburbs of hell) to take up to heaven the Souls of the godly, which they imagined to rest there till Christ's resurrection.
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Both these are so grosse, that they need not to be confuted. Probably true, are such as haue some probability of truth, some more, some lesse.
Both these Are so gross, that they need not to be confuted. Probably true, Are such as have Some probability of truth, Some more, Some less.
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The first opinion is, that Christ in his humaine soule after the parting of it from the body, went to hell, properly so called of the damned, and there did tryumph.
The First opinion is, that christ in his human soul After the parting of it from the body, went to hell, properly so called of the damned, and there did triumph.
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Others there are which seeme to me to haue more probability of truth: Of these some be only true, others true, fit, and proper.
Others there Are which seem to me to have more probability of truth: Of these Some be only true, Others true, fit, and proper.
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Only true, as that which interpreteth this article, by buried.
Only true, as that which interpreteth this article, by buried.
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As also that which holdeth that Christes sufferings on the Crosse, & in his agonie are signified heere.
As also that which holds that Christ's sufferings on the Cross, & in his agony Are signified Here.
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True, and fit, and proper, as I take it (yet to be examined by the word of God,
True, and fit, and proper, as I take it (yet to be examined by the word of God,
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and doctrine taught in the Church of England) is that opinion which holdeth the meaning to be that Christ was among the dead in greatest abasement.
and Doctrine taught in the Church of England) is that opinion which holds the meaning to be that christ was among the dead in greatest abasement.
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Christes being among the dead, cannot by any that vnderstand Eis adou be denied.
Christ's being among the dead, cannot by any that understand Eis adou be denied.
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This abasement is signified, Esa, 53, when it is said, he was oppressed, and in Dan. 9, 26. In so much as victory is ascribed to Ades. 1. Cor. 15, 55. We take not to tell what Christ did, which the Scripture maketh not mention of.
This abasement is signified, Isaiah, 53, when it is said, he was oppressed, and in Dan. 9, 26. In so much as victory is ascribed to Ades. 1. Cor. 15, 55. We take not to tell what christ did, which the Scripture makes not mention of.
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This opinion hath distinction of matter from the former articles, as being a degree lower, hath order as being in time after, hath proprietie of words,
This opinion hath distinction of matter from the former Articles, as being a degree lower, hath order as being in time After, hath propriety of words,
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as no learned man can denie. The things the word of God teacheth vs to professe frō hence are,
as no learned man can deny. The things the word of God Teaches us to profess from hence Are,
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1 The wretchednes of sinne to make reconciliation, wherfore Christ was so abased.
1 The wretchedness of sin to make reconciliation, Wherefore christ was so abased.
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2 The loue of God the Father, and Christ to vs, that for our sakes he was humbled so low.
2 The love of God the Father, and christ to us, that for our sakes he was humbled so low.
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3 Not to despaire how low so euer we be brought, considering our Sauiour Christ in this article. Hitherto Christes former estate.
3 Not to despair how low so ever we be brought, considering our Saviour christ in this article. Hitherto Christ's former estate.
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Hitherto Christes abasement, his aduauncement followeth, which is noted, Luk, 24, 46, that so it ought to be.
Hitherto Christ's abasement, his advancement follows, which is noted, Luk, 24, 46, that so it ought to be.
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This is whereby Christ is lifted aboue all creatures. Quest. Can the Godhead receaue glory? Aun. No:
This is whereby christ is lifted above all creatures. Quest. Can the Godhead receive glory? Nias. No:
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not of addition, but of manifestation. His humaine nature was freed from all weakenesses. His soule from ignorance, and griefe.
not of addition, but of manifestation. His human nature was freed from all Weaknesses. His soul from ignorance, and grief.
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His body was immortall, nimble, and glorious, &c. This aduauncement is in foure degrees. The first is, the third day he arose from the dead. Scriptures for the which are, 1 Prophesie, Psal. 16, 10.
His body was immortal, nimble, and glorious, etc. This advancement is in foure Degrees. The First is, the third day he arose from the dead. Scriptures for the which Are, 1 Prophesy, Psalm 16, 10.
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2 Type in Ionas, Math. 12, 40. 3 Fore-telling by Christ darkly, Iohn, 2, 19, 20, 21, 22, and Math: 17, 9.
2 Type in Ionas, Math. 12, 40. 3 Foretelling by christ darkly, John, 2, 19, 20, 21, 22, and Math: 17, 9.
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4 Christ manifestly speaketh of it, Mark, 8, 31, 32. 5 The euent doth confirme in all the Euangelists.
4 christ manifestly speaks of it, Mark, 8, 31, 32. 5 The event does confirm in all the Evangelists.
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6 Yea, an Angell witnesseth it, Mark, 16, 6. 7 Christ himselfe sheweth it was requisite. Luk, 24, 46.
6 Yea, an Angel Witnesseth it, Mark, 16, 6. 7 christ himself shows it was requisite. Luk, 24, 46.
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8 Peter treateth at large of it, Act, 2. 9 So doth Paul, 1, Cor. 15, 14, 17. 10 In so much as Mathias was chosen a witnes thereof. Acts, 1, 22. 11 To this gaue the Apostles witnes. Acts, 4, 33. 12 The Iewes themselues could not denie it. Math. 28, 11, 12, 13. 13 Iustin Martyr chargeth Tryphon with the same.
8 Peter Treateth At large of it, Act, 2. 9 So does Paul, 1, Cor. 15, 14, 17. 10 In so much as Mathias was chosen a witness thereof. Acts, 1, 22. 11 To this gave the Apostles witness. Acts, 4, 33. 12 The Iewes themselves could not deny it. Math. 28, 11, 12, 13. 13 Justin Martyr charges Tryphon with the same.
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And this article is the more to be held, for that Pagans may beleeue Christ to be dead, onely Christians beleeue he rose. Obiect: Thomas doubted. Aun.
And this article is the more to be held, for that Pagans may believe christ to be dead, only Christians believe he rose. Object: Thomas doubted. Nias.
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That was that we should not doubt, as well obserueth Leo. The meaning followeth. But first the words of the Creed, and Math. 12.40, must be reconciled.
That was that we should not doubt, as well observeth Leo. The meaning follows. But First the words of the Creed, and Math. 12.40, must be reconciled.
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In Mathew the words are vsed by Synecdoche as Augustine obserueth. And three implyeth, not three full, but three beginning.
In Matthew the words Are used by Synecdoche as Augustine observeth. And three Implies, not three full, but three beginning.
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Sure it is that Christ was not three nights in the graue. There is therefore a Synecdoche.
Sure it is that christ was not three nights in the graven. There is Therefore a Synecdoche.
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In the words of the Creede, is the time, the thing. Time, the third day. Thing, arose from the dead.
In the words of the Creed, is the time, the thing. Time, the third day. Thing, arose from the dead.
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Day, to speake properly, is 24 houres space: heere it is taken for part thereof. The third day is from the buriall.
Day, to speak properly, is 24 hours Molle: Here it is taken for part thereof. The third day is from the burial.
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He was buried on that we call Friday, before the Sunne setting, and rose on Sonday morning, at, or before the Sunne rising.
He was buried on that we call Friday, before the Sun setting, and rose on Sunday morning, At, or before the Sun rising.
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The Iewes counted their day from euening to euening, so as the light on the day we call Friday, was part of their former day,
The Iewes counted their day from evening to evening, so as the Light on the day we call Friday, was part of their former day,
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so as Christ was one whole day in the graue, & part of two.
so as christ was one Whole day in the graven, & part of two.
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The day Christ rose on, was the first day of creation of the world, now called, Reuel. 1, 10. the Lords day, not to be changed from religious vses.
The day christ rose on, was the First day of creation of the world, now called, Revel. 1, 10. the lords day, not to be changed from religious uses.
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Rose, that is, his body rose, the Godhead could not, the soule did not. From the dead, that is, out of the graue.Rose, that is, his body rose, the Godhead could not, the soul did not. From the dead, that is, out of the graven.
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So as that the body arose, that is, was quickned by the Godhead, and that to fulfill the prophesies touching this,
So as that the body arose, that is, was quickened by the Godhead, and that to fulfil the prophecies touching this,
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as also to verifie the euerlastingnes of his kingdome, and to shew himselfe a victorious tryumpher.
as also to verify the everlastingness of his Kingdom, and to show himself a victorious tryumpher.
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In this article the Scripture teacheth, 1 That Christ is God, Rom, 1, 4.
In this article the Scripture Teaches, 1 That christ is God, Rom, 1, 4.
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2 That we are iustified from our sinnes, Rom, 4, 25, Cor, 1, 15, 17, Rom, 8, 34, Cor, 1, 15, 55.
2 That we Are justified from our Sins, Rom, 4, 25, Cor, 1, 15, 17, Rom, 8, 34, Cor, 1, 15, 55.
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3 That we must rise from sin to newnesse of life, Rom, 6, 4, Phil, 3, 10.
3 That we must rise from since to newness of life, Rom, 6, 4, Philip, 3, 10.
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4 That we should set our affections on things aloft, Colo: 3, 1. 5 Our head beeing risen, that we should rise. Christ is the first fruits.
4 That we should Set our affections on things aloft, Colo: 3, 1. 5 Our head being risen, that we should rise. christ is the First fruits.
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The second degree is, He ascended into heauen. 1 For this are scriptures, Psalm, 68, 18.
The second degree is, He ascended into heaven. 1 For this Are Scriptures, Psalm, 68, 18.
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2 A forerunning example in Elias, 2, Kings, 2, 11.
2 A forerunning Exampl in Elias, 2, Kings, 2, 11.
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3 Signified by Christ aloofe of, Iohn, 6, 62, more plainly, Iohn, 14, 19, and Iohn, 16, 16.
3 Signified by christ aloof of, John, 6, 62, more plainly, John, 14, 19, and John, 16, 16.
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4 In so much as Iohn, 16, 7, Christ witnesseth it to be very expedient, for that hee goeth before to prepare a place. Iohn, 14, 2.
4 In so much as John, 16, 7, christ Witnesseth it to be very expedient, for that he Goes before to prepare a place. John, 14, 2.
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5 This as the time drew neerer, Christ himselfe spake more plainly of, as Iohn, 20, 17.
5 This as the time drew nearer, christ himself spoke more plainly of, as John, 20, 17.
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6 The fulfilling thereof wee may reade, Mark, 16, 19, Luk, 24, 51. 7 So as the manner is not left out, Acts 1, 9.
6 The fulfilling thereof we may read, Mark, 16, 19, Luk, 24, 51. 7 So as the manner is not left out, Acts 1, 9.
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8 The same doth Peter preach, Act, 2.33, 34. And Paul writing stand vpon it, Eph. 4, 9, 10. Noting it as a chiefe part of the misterie of godlines. 1, Tim. 3, 16.
8 The same does Peter preach, Act, 2.33, 34. And Paul writing stand upon it, Ephesians 4, 9, 10. Noting it as a chief part of the mystery of godliness. 1, Tim. 3, 16.
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9 Some take vpon thē to note the very particuler place, as hauing some marke at this time, so euident is it.
9 some take upon them to note the very particular place, as having Some mark At this time, so evident is it.
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(18) part (DIV1)
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The meaning may appeare out of the words, which implie a mouing to a place. The mouing in the word ascended: the place heauen.
The meaning may appear out of the words, which imply a moving to a place. The moving in the word ascended: the place heaven.
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For better knowing of ascended, marke the signification of the word, what ascended, by what meanes, and to what end.
For better knowing of ascended, mark the signification of the word, what ascended, by what means, and to what end.
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Ascended, signifieth lifted, or mounted vp on high. So as whereas Christ bodily before on the earth, he doth no more so now.Ascended, signifies lifted, or mounted up on high. So as whereas christ bodily before on the earth, he does no more so now.
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Therefore is it said he was carried vp, Luke 24, 51, as Acts 1, 9, and therefore is, Tim, 1, 3, 16, glory added.
Therefore is it said he was carried up, Lycia 24, 51, as Acts 1, 9, and Therefore is, Tim, 1, 3, 16, glory added.
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The Godhead did not, nor could ascend beeing euery where. The manhood onely ascended, wherby is implied an absence thereof. Ob:
The Godhead did not, nor could ascend being every where. The manhood only ascended, whereby is implied an absence thereof. Ob:
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Christ saith, I am with you to the end of the world.
christ Says, I am with you to the end of the world.
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An. To all creatures by his diuine essence, power, and prouidence, to his children by mysticall headship,
Nias To all creatures by his divine essence, power, and providence, to his children by mystical headship,
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& gifts of the holy Ghost, not bodily. The Godhead caried vp the manhood. He ascended, 1 To shew Angels and powers subiect to him, 1, Pet, 3, 22.
& Gifts of the holy Ghost, not bodily. The Godhead carried up the manhood. He ascended, 1 To show Angels and Powers Subject to him, 1, Pet, 3, 22.
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2 To giue gifts to his Church, Ephe, 4, 16, Iohn, 16, 7. 3 To declare he had led captiuity captiue.
2 To give Gifts to his Church, Ephes, 4, 16, John, 16, 7. 3 To declare he had led captivity captive.
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4 To find eternall redemption, Heb, 9, 12. 5 To prepare a place for vs, Iohn, 14, 2. Therefore is hee called our forerunner. Heb, 6, 20. Heauen is taken as before in the article Maker of heauen and earth.
4 To find Eternal redemption, Hebrew, 9, 12. 5 To prepare a place for us, John, 14, 2. Therefore is he called our forerunner. Hebrew, 6, 20. Heaven is taken as before in the article Maker of heaven and earth.
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Heere it signifieth the third or happy heauen, otherwise by Paule, called Paradise. The scripture by this article teacheth vs,
Here it signifies the third or happy heaven, otherwise by Paul, called Paradise. The scripture by this article Teaches us,
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(18) part (DIV1)
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1 To ouerturne vbiquitie, transubstantiation, consubstantiation. 2 To be perswaded that God will neuer leaue his Church vnfurnished of necessary gifts.
1 To overturn ubiquity, transubstantiation, consubstantiation. 2 To be persuaded that God will never leave his Church unfurnished of necessary Gifts.
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(18) part (DIV1)
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3 That all enemies are ouercommen. Ob: They rage yet. An: For exercise, not to ouercome the godly.
3 That all enemies Are overcomen. Ob: They rage yet. an: For exercise, not to overcome the godly.
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(18) part (DIV1)
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4 To be perswaded, that beeing once redeemed, we shal alwaies so continue.
4 To be persuaded, that being once redeemed, we shall always so continue.
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(18) part (DIV1)
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5 If we want comfort, to stay our selues vpon Christ, ascending to send the Comforter.
5 If we want Comfort, to stay our selves upon christ, ascending to send the Comforter.
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(18) part (DIV1)
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6 That we must be perswaded we shall one day in bodies be in heauen. Iohn 14, 2. Gods childrens soules after death were in heauen, Christes body (except Elias &c) was the first. Ob:
6 That we must be persuaded we shall one day in bodies be in heaven. John 14, 2. God's Children's Souls After death were in heaven, Christ's body (except Elias etc.) was the First. Ob:
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(18) part (DIV1)
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It seemed that before Christ ascended, heauen was not opened to the children of God, Heb, 9, 8. An:
It seemed that before christ ascended, heaven was not opened to the children of God, Hebrew, 9, 8. an:
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(18) part (DIV1)
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The doctrine before was not so cleerely opened as afterward, not otherwise. The third degree is, and sitteth at the right hand of God the father Almighty. For which are scriptures.
The Doctrine before was not so clearly opened as afterwards, not otherwise. The third degree is, and Sitteth At the right hand of God the father Almighty. For which Are Scriptures.
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(18) part (DIV1)
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1 Prophecying it, Psalm, 110, which Christ sheweth to be meant of the Christ, Math, 22, 44. And Christ verifieth of,
1 Prophesying it, Psalm, 110, which christ shows to be meant of the christ, Math, 22, 44. And christ verifieth of,
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(18) part (DIV1)
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and applieth to himselfe, Math, 26, 64. The which likewise Peter doth, Acts, 2, 34, for his sermon is of Christ. And Heb, 1, 13. 2 Telling the actuall fulfilling of it. Mark, 16, 19.
and Applieth to himself, Math, 26, 64. The which likewise Peter does, Acts, 2, 34, for his sermon is of christ. And Hebrew, 1, 13. 2 Telling the actual fulfilling of it. Mark, 16, 19.
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(18) part (DIV1)
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Insomuch as Stephen saw him there, Acts, 7, 56, and to the Heb, 1, 3, it is set downe as a thing noted peculiarly in Christ,
Insomuch as Stephen saw him there, Acts, 7, 56, and to the Hebrew, 1, 3, it is Set down as a thing noted peculiarly in christ,
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(18) part (DIV1)
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and belonging to him, euen aboue Angels.
and belonging to him, even above Angels.
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(18) part (DIV1)
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Insomuch likewise, as by this, the excellent greatnesse of the power of God is declared, Ephe, 1, 20, Acts, 2, 33.
Insomuch likewise, as by this, the excellent greatness of the power of God is declared, Ephes, 1, 20, Acts, 2, 33.
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(18) part (DIV1)
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Great comfort commeth to Gods Church, and children, heereby, Rom, 8, 34.
Great Comfort comes to God's Church, and children, hereby, Rom, 8, 34.
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As likewise great vse for instruction, 1. To teach vs the abolishing of the Iewish seruice, Heb, 8, 1. 2 Continuance in the fauour of God, for Gods people. Heb: 10, 12. 3 An helpe to mortifie sin. Heb: 12, 2. 4 As also to helpe forward quickening to all duties of godlinesse.
As likewise great use for instruction, 1. To teach us the abolishing of the Jewish service, Hebrew, 8, 1. 2 Continuance in the favour of God, for God's people. Hebrew: 10, 12. 3 an help to mortify since. Hebrew: 12, 2. 4 As also to help forward quickening to all duties of godliness.
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(18) part (DIV1)
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5 Besides the excellencie of Christ aboue all creatures Pet: 1, 3, 22. The meaning will best appeare by the wordes seuerally. ioyntly.
5 Beside the excellency of christ above all creatures Pet: 1, 3, 22. The meaning will best appear by the words severally. jointly.
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(18) part (DIV1)
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The words seuerally note thing sitting. place, at the right hand, &c. Sitting, to speake properly (carying a dignitie with it aboue standing) signifieth a knowne position of the body.
The words severally note thing sitting. place, At the right hand, etc. Sitting, to speak properly (carrying a dignity with it above standing) signifies a known position of the body.
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(18) part (DIV1)
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Yet heere I take, it is not properly and strictly so to be vnderstood.
Yet Here I take, it is not properly and strictly so to be understood.
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(18) part (DIV1)
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For Rom, 8, 34, he is said to be at the right hand, so 1, Pet, 3, 22.
For Rom, 8, 34, he is said to be At the right hand, so 1, Pet, 3, 22.
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(18) part (DIV1)
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And Stephen saw him standing, Acts, 7, 55, 56. So as I take it, sitting is put for beeing present, & there abiding. Now this is not alone:
And Stephen saw him standing, Acts, 7, 55, 56. So as I take it, sitting is put for being present, & there abiding. Now this is not alone:
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(18) part (DIV1)
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for first it is with continuaunce, Acts, 3, 22, Heb, 10, 12, so as well is it in the article sitting, not that he is tyed,
for First it is with Continuance, Acts, 3, 22, Hebrew, 10, 12, so as well is it in the article sitting, not that he is tied,
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(18) part (DIV1)
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or violently held there, but that he pleaseth there in manhood to continue. Ob: Hee appeared to Saule by the way, or in the way, Acts, 9, 5. An:
or violently held there, but that he Pleases there in manhood to continue. Ob: He appeared to Saule by the Way, or in the Way, Acts, 9, 5. an:
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(18) part (DIV1)
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It doth not hinder, but that hee was in heauen still, for Stephen saw him there. Acts, 7, 55. Secondly with dooing somewhat.
It does not hinder, but that he was in heaven still, for Stephen saw him there. Acts, 7, 55. Secondly with doing somewhat.
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(18) part (DIV1)
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For he is not in heauen idle: but 1 maketh intercession, Rom, 8, 34, Heb, 10, 12. Intercession, is making intreatie in his Churches behalfe ▪ not by prostrating his body: but
For he is not in heaven idle: but 1 makes Intercession, Rom, 8, 34, Hebrew, 10, 12. Intercession, is making intreaty in his Churches behalf ▪ not by prostrating his body: but
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(18) part (DIV1)
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1 For that he appeareth in heauen with mans nature, & his owne deserts, for the Church. Heb, 9, 24. 2 The blood of his sprinkling abiding for euer efficacious. Heb, 12, 24. 3 For that Christ willeth that his satisfaction should be imputed to all whom the Father hath giuen vnto him.
1 For that he appears in heaven with men nature, & his own deserts, for the Church. Hebrew, 9, 24. 2 The blood of his sprinkling abiding for ever efficacious. Hebrew, 12, 24. 3 For that christ wills that his satisfaction should be imputed to all whom the Father hath given unto him.
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(18) part (DIV1)
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4 And Christ causeth that his apply Christes merits to themselues. Now Christ so maketh intercession, as alone. Ob:
4 And christ Causes that his apply Christ's merits to themselves. Now christ so makes Intercession, as alone. Ob:
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(18) part (DIV1)
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The Spirit is said to make requests, Rom, 8, 26. An: Intercession noted in Christ, is by satisfaction in humane nature. So doth not the Spirit:
The Spirit is said to make requests, Rom, 8, 26. an: Intercession noted in christ, is by satisfaction in humane nature. So does not the Spirit:
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(18) part (DIV1)
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that onely stirreth vs vp to pray vnto God. And that is Paules meaning, Rom, 8, 26.
that only stirs us up to pray unto God. And that is Paul's meaning, Rom, 8, 26.
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(18) part (DIV1)
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Que. Maketh Christ intercession in one or both natures? An. In his whole person. Ob:
Que. Makes christ Intercession in one or both nature's? Nias In his Whole person. Ob:
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(18) part (DIV1)
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Then Christ beeing God, should make intercession to God, that is to himselfe. Aun: Christ maketh intercession to the person of God the Father, not the essence:
Then christ being God, should make Intercession to God, that is to himself. Nias: christ makes Intercession to the person of God the Father, not the essence:
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(18) part (DIV1)
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in the Father, the other persons are pleased.
in the Father, the other Persons Are pleased.
p-acp dt n1, dt j-jn n2 vbr vvn.
(18) part (DIV1)
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2 He gathereth and gouerneth the Church, ruling by his Spirit his children, keeping downe by his power the enemies.
2 He gathereth and Governs the Church, ruling by his Spirit his children, keeping down by his power the enemies.
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(18) part (DIV1)
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The place is at the right hand of God the Father almightie. What GOD the Father almighty meaneth and teacheth, looke before.
The place is At the right hand of God the Father almighty. What GOD the Father almighty means and Teaches, look before.
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(18) part (DIV1)
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Right hand is vsed in comparison. Right and left hand are taken from bodily things: so as a spirit hath not properly right hand or left.Right hand is used in comparison. Right and left hand Are taken from bodily things: so as a Spirit hath not properly right hand or left.
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(18) part (DIV1)
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Right hand, arme, eyes, are said to be in GOD, but not properly.
Right hand, arm, eyes, Are said to be in GOD, but not properly.
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(18) part (DIV1)
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Ʋnderstand not right hand in God properly (saith S. Basil) least thou thinke there be in him a left also. Skaion.Ʋnderstand not right hand in God properly (Says S. Basil) lest thou think there be in him a left also. Skaion.
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(18) part (DIV1)
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Such parts are said to be in God, when thereby is noted to be in God the dooing of the things, whereto those parts in men serue,
Such parts Are said to be in God, when thereby is noted to be in God the doing of the things, whereto those parts in men serve,
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(18) part (DIV1)
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as arme for strength, eye for knowledge. Right hand among men is vsed diuersly. Cyrus set those whom he loued best at his left hand next his heart.
as arm for strength, eye for knowledge. Right hand among men is used diversely. Cyrus Set those whom he loved best At his left hand next his heart.
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(18) part (DIV1)
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Among the Numidians the middle place was honourable.
Among the Numidians the middle place was honourable.
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(18) part (DIV1)
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In Scripture and with vs, the right and being at it noteth honour, as of Salomon toward Bathsheba. 1. King, 2, 19.
In Scripture and with us, the right and being At it notes honour, as of Solomon towards Bathsheba. 1. King, 2, 19.
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(18) part (DIV1)
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The sonnes of Zebede so desired, so is it Psal, 45, 9. So as this in Christ doth signifie partaking manifested glory, looke. Act, 7, 55.
The Sons of Zebedee so desired, so is it Psalm, 45, 9. So as this in christ does signify partaking manifested glory, look. Act, 7, 55.
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(18) part (DIV1)
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For as a Prince vnder the chaire of estate, placing one at his right hand, noteth the great glory wherein he would haue the partie appeare, so is it heere.
For as a Prince under the chair of estate, placing one At his right hand, notes the great glory wherein he would have the party appear, so is it Here.
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(18) part (DIV1)
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Indeede the Godhead was alwayes glorious, but it hid it selfe for a while: heere then is the bewraying of it.
Indeed the Godhead was always glorious, but it hid it self for a while: Here then is the bewraying of it.
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(18) part (DIV1)
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This must then be remembred to be after his ascension, and not to the destroying of the humane nature.
This must then be remembered to be After his Ascension, and not to the destroying of the humane nature.
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(18) part (DIV1)
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Now God the Father almightie is named (I take it) to note the kind of glory,
Now God the Father almighty is nam (I take it) to note the kind of glory,
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(18) part (DIV1)
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as not worldly, but heauenly, as is of him who is Father, and almightie, and not to be looked for outwardly,
as not worldly, but heavenly, as is of him who is Father, and almighty, and not to be looked for outwardly,
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(18) part (DIV1)
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as of or in bodily things of this lower world.
as of or in bodily things of this lower world.
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(18) part (DIV1)
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The words ioyntly may easily be vnderstood, as meaning that he who before was so base,
The words jointly may Easily be understood, as meaning that he who before was so base,
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(18) part (DIV1)
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as to descend into hell, is now in the greatest glory in heauen. Que. According to which nature sitteth Christ at Gods right hand. Aun.
as to descend into hell, is now in the greatest glory in heaven. Que. According to which nature Sitteth christ At God's right hand. Nias.
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(18) part (DIV1)
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According to both, & therefore is it said of Christ the person.
According to both, & Therefore is it said of christ the person.
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(18) part (DIV1)
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For although the Godhead were alwayes in infinite glory, yet did it for a time after the incarnation (as it were) hide it selfe,
For although the Godhead were always in infinite glory, yet did it for a time After the incarnation (as it were) hide it self,
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(18) part (DIV1)
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but not for euer, but after the rising againe from dead, did make it selfe knowne to be in glory, euen in the humane nature.
but not for ever, but After the rising again from dead, did make it self known to be in glory, even in the humane nature.
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(18) part (DIV1)
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According to the diuine nature he sitteth at Gods right hand, as manifesting the humaine: and lightening the humaine nature, as it were, with beames of the Godhead.
According to the divine nature he Sitteth At God's right hand, as manifesting the human: and lightning the human nature, as it were, with beams of the Godhead.
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(18) part (DIV1)
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According to the humaine, in as much as the humaine nature by habituall gifts, as wisedome, power, maiestie is aboue all creatures,
According to the human, in as much as the human nature by habitual Gifts, as Wisdom, power, majesty is above all creatures,
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(18) part (DIV1)
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so as Christ euen in the humaine nature, is Lord of all creatures, and is therein to be adored. Quest.
so as christ even in the human nature, is Lord of all creatures, and is therein to be adored. Quest.
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(18) part (DIV1)
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Doth not this sitting at the right hand imply some inferiority? Aun.
Does not this sitting At the right hand imply Some inferiority? Nias.
vdz xx d vvg p-acp dt j-jn n1 vvi d n1? dt.
(18) part (DIV1)
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Christ in respect of his office of mediatour, and of the humaine nature, is inferiour to the Father, according to the diuine Essence he is equall.
christ in respect of his office of Mediator, and of the human nature, is inferior to the Father, according to the divine Essence he is equal.
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(18) part (DIV1)
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Some from this article, as much as in them lieth, would ouerthrow the humaine nature of Christ, at least hold that which ouerthroweth it. For thus they reason.
some from this article, as much as in them lies, would overthrow the human nature of christ, At least hold that which Overthroweth it. For thus they reason.
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(18) part (DIV1)
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The right hand of God is euery where, Christ is at the right hand of God, therefore Christ is euery where.
The right hand of God is every where, christ is At the right hand of God, Therefore christ is every where.
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(18) part (DIV1)
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This reason though it might safely be graunted, when as that which is of one nature is giuen to the whole person,
This reason though it might safely be granted, when as that which is of one nature is given to the Whole person,
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(18) part (DIV1)
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after which manner being on earth, he was said to be in heauen, Iohn, 3, 13, according to his Godhead,
After which manner being on earth, he was said to be in heaven, John, 3, 13, according to his Godhead,
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(18) part (DIV1)
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for that whole Christ is euery where, though not the whole of Christ, totus Christus, though not totum Christi: yet because their meaning is to proue it of the humaine nature, therefore they frame it thus.
for that Whole christ is every where, though not the Whole of christ, totus Christus, though not totum Christ: yet Because their meaning is to prove it of the human nature, Therefore they frame it thus.
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(18) part (DIV1)
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The right hand of God is euery where. The humaine nature of Christ, is at the right hand of God: Therefore, &c.
The right hand of God is every where. The human nature of christ, is At the right hand of God: Therefore, etc.
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(18) part (DIV1)
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The humaine nature of Christ is euery where, in so much as Iacobus Audred feareth not to say it is in a dunghill. &c. Aun.
The human nature of christ is every where, in so much as Iacobus Audred fears not to say it is in a dunghill. etc. Nias.
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(18) part (DIV1)
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I wil shew the slightnes of this reason, by examples to the common people.
I will show the slightnes of this reason, by Examples to the Common people.
pns11 vmb vvi dt n1 pp-f d n1, p-acp n2 p-acp dt j n1.
(18) part (DIV1)
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This wheele is fiue or fixe yards about, this naile is in this wheele, therefore this naile is fiue or sixe yards about.
This wheel is fiue or fix yards about, this nail is in this wheel, Therefore this nail is fiue or sixe yards about.
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(18) part (DIV1)
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The Thames is below Greenwitch, and aboue Kingstone. London standeth vpon the Thames. Therefore London standeth below Greenwitch, and aboue Kingston.
The Thames is below Greenwich, and above Kingstone. London Stands upon the Thames. Therefore London Stands below Greenwich, and above Kingston.
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(18) part (DIV1)
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The ayre is ouer all the earth. I am in the ayre, therefore ouer all the earth.
The air is over all the earth. I am in the air, Therefore over all the earth.
dt n1 vbz p-acp d dt n1. pns11 vbm p-acp dt n1, av p-acp d dt n1.
(18) part (DIV1)
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Suffolk is from Newmarket to Ipswitch. Bury is in Suffolk, therefore Bury is from Newmarket to Ipswitch.
Suffolk is from Newmarket to Ipswich. Bury is in Suffolk, Therefore Bury is from Newmarket to Ipswich.
np1 vbz p-acp np1 p-acp np1. vvb vbz p-acp np1, av vvb vbz p-acp np1 p-acp np1.
(18) part (DIV1)
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The right hand of God is from eternity. Therefore the body of Christ Sadeel. Secondly, I take exception against the forme of the reason, for it should be thus.
The right hand of God is from eternity. Therefore the body of christ Sadeel. Secondly, I take exception against the Form of the reason, for it should be thus.
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(18) part (DIV1)
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The right hand of God is euery where. The body of Christ is at the right hand of God.
The right hand of God is every where. The body of christ is At the right hand of God.
dt j-jn n1 pp-f np1 vbz d c-crq. dt n1 pp-f np1 vbz p-acp dt j-jn n1 pp-f np1.
(18) part (DIV1)
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Therefore the body of Christ is at that which is euery where. Thirdly, I say, heere is no cause for cause.
Therefore the body of christ is At that which is every where. Thirdly, I say, Here is no cause for cause.
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(18) part (DIV1)
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For Christes being at the right hand of God, causeth not the body to be euery where.
For Christ's being At the right hand of God, Causes not the body to be every where.
p-acp npg1 n1 p-acp dt j-jn n1 pp-f np1, vvz xx dt n1 pc-acp vbi d q-crq.
(18) part (DIV1)
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That would infinitenes of Essence doe, and should doe.
That would infiniteness of Essence do, and should do.
cst vmd n1 pp-f n1 vdb, cc vmd vdi.
(18) part (DIV1)
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Fourthly, I examine the propositions, and first the first, the right hand of God is euery where.
Fourthly, I examine the propositions, and First the First, the right hand of God is every where.
ord, pns11 vvb dt n2, cc ord dt ord, dt j-jn n1 pp-f np1 vbz d c-crq.
(18) part (DIV1)
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If right hand be taken for Gods power, and Essence, is it true, if it signifie fullie manifested glory (as I take it, it doth in this article) it is not true,
If right hand be taken for God's power, and Essence, is it true, if it signify Fully manifested glory (as I take it, it does in this article) it is not true,
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(18) part (DIV1)
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for it is most fully manifested in the heauens.
for it is most Fully manifested in the heavens.
c-acp pn31 vbz av-ds av-j vvn p-acp dt n2.
(18) part (DIV1)
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Euen from the first conception was the humaine nature ioyned to the Godhead, but not in the sence of this article, said to be at the right hand of God the Father, the person not barelie the humaine nature.
Eve from the First conception was the human nature joined to the Godhead, but not in the sense of this article, said to be At the right hand of God the Father, the person not barely the human nature.
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(18) part (DIV1)
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The Scripture by this article teacheth vs,
The Scripture by this article Teaches us,
dt n1 p-acp d n1 vvz pno12,
(18) part (DIV1)
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1 In no sort to destroy the body of Christ, in holding that hee beeing at Gods right hand, hath his body euery where.
1 In no sort to destroy the body of christ, in holding that he being At God's right hand, hath his body every where.
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(18) part (DIV1)
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For it is in heauen, Act, 3, 21. 2 That Christ is aboue Angels, and all creatures. 1, Pet. 3, 22. 3 To be assured that there can be no condemnation to vs, who are in Christ. Rom. 8, 34.
For it is in heaven, Act, 3, 21. 2 That christ is above Angels, and all creatures. 1, Pet. 3, 22. 3 To be assured that there can be no condemnation to us, who Are in christ. Rom. 8, 34.
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(18) part (DIV1)
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4 That we shall be sure to perseuer in grace, we haue an aduocate with the Father for vs, 1, Iohn, 2, 1. 5 That we must shake off all sinne.
4 That we shall be sure to persever in grace, we have an advocate with the Father for us, 1, John, 2, 1. 5 That we must shake off all sin.
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(18) part (DIV1)
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Heb. 12, 2. It is absurd that Christ should make intercession to haue vs kept from sinne,
Hebrew 12, 2. It is absurd that christ should make Intercession to have us kept from sin,
np1 crd, crd pn31 vbz j cst np1 vmd vvi n1 pc-acp vhi pno12 vvn p-acp n1,
(18) part (DIV1)
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and the punishment thereof, and our selues to delight therein.
and the punishment thereof, and our selves to delight therein.
cc dt n1 av, cc po12 n2 pc-acp vvi av.
(18) part (DIV1)
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6 We must seeke the things which are aloft, where Christ sitteth at the right hand, &c. Col. 3, 1. 7 That we be perswaded we sit there with Christ, in title now, and shall afterward in full possession. Eph. 2, 6. 8 Not to doubt of Christes gathering, and gouerning his Church.
6 We must seek the things which Are aloft, where christ Sitteth At the right hand, etc. Col. 3, 1. 7 That we be persuaded we fit there with christ, in title now, and shall afterwards in full possession. Ephesians 2, 6. 8 Not to doubt of Christ's gathering, and governing his Church.
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(18) part (DIV1)
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The fourth, last, and highest degree, is, from thence hee shall, &c.
The fourth, last, and highest degree, is, from thence he shall, etc.
dt ord, ord, cc js n1, vbz, p-acp av pns31 vmb, av
(18) part (DIV1)
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Scriptures for the which are, not onely shewing it likely to be in punishing Adam, the world by the flood, Sodom and Gomorrha,
Scriptures for the which Are, not only showing it likely to be in punishing Adam, the world by the flood, Sodom and Gomorrha,
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(18) part (DIV1)
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but expresse and liuely places besides, as Dan. 7, 8, 9, 10. So as Christ speaketh more plainly.
but express and lively places beside, as Dan. 7, 8, 9, 10. So as christ speaks more plainly.
cc-acp vvb cc j n2 a-acp, c-acp np1 crd, crd, crd, crd av p-acp np1 vvz av-dc av-j.
(18) part (DIV1)
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Iohn, 5.22, 27. Which one day shall be executed, Math. 19, 28. as is more cleerely deliuered. Act, 17, 31.
John, 5.22, 27. Which one day shall be executed, Math. 19, 28. as is more clearly Delivered. Act, 17, 31.
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(18) part (DIV1)
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So as the manner is set down, Apoc, 20, 11, 12. Math, 25. Is commaunded to be preached, Acts, 10, 42. Whereof Paule maketh vse.
So as the manner is Set down, Apocalypse, 20, 11, 12. Math, 25. Is commanded to be preached, Acts, 10, 42. Whereof Paul makes use.
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(18) part (DIV1)
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Rom, 14, 10, and 2, Cor, 5, 10. In somuch as not onely Acts 24, 26, but euen 2, Tim, 4, 1.
Rom, 14, 10, and 2, Cor, 5, 10. In So much as not only Acts 24, 26, but even 2, Tim, 4, 1.
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(18) part (DIV1)
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And it appeareth, Heb, 6, 2, to haue been a poynt of Catechisme. Howsoeuer many scoffed at it. 2, Pet, 3, 4, 5. Origen thinketh that the Priest had bels in the lower part of his robe, to put in mind of the end of the world.
And it appears, Hebrew, 6, 2, to have been a point of Catechism. Howsoever many scoffed At it. 2, Pet, 3, 4, 5. Origen Thinketh that the Priest had Bells in the lower part of his robe, to put in mind of the end of the world.
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(18) part (DIV1)
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It is knowne what S. Ierom said of himselfe, whether I eate or drinke, or whatsoeuer I doe, mee thinketh I heare the trumpet sounding,
It is known what S. Jerom said of himself, whither I eat or drink, or whatsoever I do, me Thinketh I hear the trumpet sounding,
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(18) part (DIV1)
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and a voyce saying, Arise yee dead, and come to iudgement. and a voice saying, Arise ye dead, and come to judgement.
cc dt n1 vvg, vvb pn22 j, cc vvb p-acp n1.
(18) part (DIV1)
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The meaning will appeare out of the words, which offer three seuerall considerations, the place, the thing, the persons.
The meaning will appear out of the words, which offer three several considerations, the place, the thing, the Persons.
dt n1 vmb vvi av pp-f dt n2, r-crq n1 crd j n2, dt n1, dt n1, dt n2.
(18) part (DIV1)
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The place from whence. This implieth the most high and glorious heauen. Quest.
The place from whence. This Implies the most high and glorious heaven. Quest.
dt n1 p-acp q-crq. d vvz dt av-ds j cc j n1. n1.
(18) part (DIV1)
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But why frō heauen? An. Christ is now there, and in heauen it is not meete that wicked men and spirits should be,
But why from heaven? Nias christ is now there, and in heaven it is not meet that wicked men and spirits should be,
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(18) part (DIV1)
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though it were to receiue their iudgement. Que:
though it were to receive their judgement. Que:
cs pn31 vbdr pc-acp vvi po32 n1. fw-fr:
(18) part (DIV1)
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Of whom is this meant? An. Of Christ, who according to his manhood can descend. Quest.
Of whom is this meant? Nias Of christ, who according to his manhood can descend. Quest.
pp-f r-crq vbz d vvn? np1 pp-f np1, r-crq vvg p-acp po31 n1 vmb vvi. n1.
(18) part (DIV1)
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Whether shall he come? Aun. some thinke into the valley of Iehoshaphat, according to Ioel, 3, 2.
Whither shall he come? Nias. Some think into the valley of Jehoshaphat, according to Joel, 3, 2.
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(18) part (DIV1)
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But there is but allusion, & Ioel speaketh not there of the latter and generall, but of a neerer, and particuler iudgement.
But there is but allusion, & Joel speaks not there of the latter and general, but of a nearer, and particular judgement.
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(18) part (DIV1)
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Others thinke to the earth, there to iudge. Some good men haue thought thus.
Others think to the earth, there to judge. some good men have Thought thus.
ng2-jn vvb p-acp dt n1, a-acp pc-acp vvi. d j n2 vhb vvn av.
(18) part (DIV1)
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I loue not to striue with any about matters little needfull, yet not speaking to bind any mans conscience, I thinke, not to the earth.
I love not to strive with any about matters little needful, yet not speaking to bind any men conscience, I think, not to the earth.
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(18) part (DIV1)
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1 For that I remember no cleere place of scripture so saying.
1 For that I Remember no clear place of scripture so saying.
vvn p-acp cst pns11 vvb dx j n1 pp-f n1 av vvg.
(18) part (DIV1)
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2 As also it may be doubted, whether the earth be large enough to receiue at once all men who haue been vpon it.
2 As also it may be doubted, whither the earth be large enough to receive At once all men who have been upon it.
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(18) part (DIV1)
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3 And lastly, for that the scripture seemeth to say, that it shall be in the ayre, 1, Thes. 4, 17.
3 And lastly, for that the scripture seems to say, that it shall be in the air, 1, Thebes 4, 17.
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(18) part (DIV1)
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And in a glorious throne, Math, 5, 31. See also Reuel: 20, 11. Which is most likely so to be, for that then satan, who hath hetherto vsurped the princedome of the ayre, shal then thence be cast downe.
And in a glorious throne, Math, 5, 31. See also Revel: 20, 11. Which is most likely so to be, for that then satan, who hath hitherto usurped the princedom of the air, shall then thence be cast down.
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(18) part (DIV1)
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The thing is comming to iudge. Where is the meane, & the end. The meane, comming.
The thing is coming to judge. Where is the mean, & the end. The mean, coming.
dt n1 vbz vvg pc-acp vvi. q-crq vbz dt j, cc dt n1. dt j, vvg.
(18) part (DIV1)
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There are chiefly noted in scriptures two commings of Christ, 1 In the flesh. 2 In glory. This is meant.
There Are chiefly noted in Scriptures two comings of christ, 1 In the Flesh. 2 In glory. This is meant.
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(18) part (DIV1)
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This latter is expedient not only for manifesting the glorie of Christes Godhead, but cleering the iustice of God.
This latter is expedient not only for manifesting the glory of Christ's Godhead, but clearing the Justice of God.
d d vbz j xx av-j p-acp vvg dt n1 pp-f npg1 n1, cc-acp n-vvg dt n1 pp-f np1.
(18) part (DIV1)
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Sure, it shall be, whatsoeuer mockers doe thinke or say. The time is not set downe. It shall be most suddaine.
Sure, it shall be, whatsoever mockers do think or say. The time is not Set down. It shall be most sudden.
j, pn31 vmb vbi, r-crq n2 vdb vvi cc vvi. dt n1 vbz xx vvn a-acp. pn31 vmb vbi av-ds j.
(18) part (DIV1)
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It shall be in wonderfull glory, able to amase any creature. In which it is called the euill and terrible day. Amos, 6, 3.
It shall be in wonderful glory, able to amaze any creature. In which it is called the evil and terrible day. Amos, 6, 3.
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(18) part (DIV1)
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For if the time of grace be so, Mala, 4, much more this.
For if the time of grace be so, Mala, 4, much more this.
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(18) part (DIV1)
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And the rather, for that Gods presence shall then appeare, who though hee come in fauour,
And the rather, for that God's presence shall then appear, who though he come in favour,
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(18) part (DIV1)
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yet striketh great terror, as to Elias.
yet striketh great terror, as to Elias.
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(18) part (DIV1)
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It was cōmonly thought, if one saw God, that he should die, Gene, 16, 13, Gene, 32, 30, and Iudg, 13, 23.
It was commonly Thought, if one saw God, that he should die, Gene, 16, 13, Gene, 32, 30, and Judge, 13, 23.
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(18) part (DIV1)
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But when hee shall come in iustice, what terrors must there needes be?
But when he shall come in Justice, what terrors must there needs be?
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(18) part (DIV1)
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Thinke but of trowanting schollers, or slothfull seruants, looking for a seuere Maister, or of guiltie prisoners for an vpright Iudge,
Think but of trowanting Scholars, or slothful Servants, looking for a severe Master, or of guilty Prisoners for an upright Judge,
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(18) part (DIV1)
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and then tell mee how great mens feare may be of God. For that none but haue some reliques of sinnes, God beeing infinitely iust.
and then tell me how great men's Fear may be of God. For that none but have Some Relics of Sins, God being infinitely just.
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Now this must needs be increased, by the thinking how God hath cast the Angels into hell,
Now this must needs be increased, by the thinking how God hath cast the Angels into hell,
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(18) part (DIV1)
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and others, but also, in that the euent of this iudgement shall be for euer. One shall be personally called out, his owne thoughts his accusers:
and Others, but also, in that the event of this judgement shall be for ever. One shall be personally called out, his own thoughts his accusers:
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(18) part (DIV1)
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his conscience witnesse against him, feare his executioner.
his conscience witness against him, Fear his executioner.
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(18) part (DIV1)
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Now, when one shall see the brightnesse of Gods maiestie on the one part, and the vglinesse of lothsome deuils on the other side,
Now, when one shall see the brightness of God's majesty on the one part, and the ugliness of loathsome Devils on the other side,
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(18) part (DIV1)
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how may not this trouble, as Cyrill well obserueth. Not to appeare heere is impossible, to appeare may seeme to be intollerable.
how may not this trouble, as Cyril well observeth. Not to appear Here is impossible, to appear may seem to be intolerable.
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(18) part (DIV1)
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For whatsoeuer may trouble, will appeare. If it were but feare to the mind it were much.
For whatsoever may trouble, will appear. If it were but Fear to the mind it were much.
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(18) part (DIV1)
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It will be sights to the eyes, hearing to the eares, noysome sents of brimstone to the smell;
It will be sights to the eyes, hearing to the ears, noisome sents of brimstone to the smell;
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(18) part (DIV1)
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finally, it shal afflict the whole man.
finally, it shall afflict the Whole man.
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(18) part (DIV1)
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Besides, the trouble that will arise vnto vs at others troubles increaseth, when we shall heare the horrible scrichings of others, see their miserable shifts in perplexitie, this cannot but astonish.
Beside, the trouble that will arise unto us At Others Troubles increases, when we shall hear the horrible scrichings of Others, see their miserable shifts in perplexity, this cannot but astonish.
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(18) part (DIV1)
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When all this shall be on a suddaine, how much more will it amaze? Neuer were wee in any terrible tempest of thunder and lightning?
When all this shall be on a sudden, how much more will it amaze? Never were we in any terrible tempest of thunder and lightning?
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(18) part (DIV1)
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Looke to the Israelites, Exod, 19, 16, Habac, 3, 2. Thinke of the false terror at Oxford, at London, what will true doe?
Look to the Israelites, Exod, 19, 16, Habakkuk, 3, 2. Think of the false terror At Oxford, At London, what will true do?
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(18) part (DIV1)
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Especially when Christ himselfe, in whom all our comfort is, is. Reue, 19, 12. And the manner as is Luke 21. The end is to iudge. This is sometimes put for gouerning in generall, heere it signifieth two workes of iudgment, 1 Laying open all things: 2 Giuing sentence vpon all things.
Especially when christ himself, in whom all our Comfort is, is. Reue, 19, 12. And the manner as is Lycia 21. The end is to judge. This is sometime put for governing in general, Here it signifies two works of judgement, 1 Laying open all things: 2 Giving sentence upon all things.
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(18) part (DIV1)
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The laying open, is whereby all things may be perceiued, not onely of God, but euen of our selues,
The laying open, is whereby all things may be perceived, not only of God, but even of our selves,
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(18) part (DIV1)
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as likewise (I take it) to others by our owne confession.
as likewise (I take it) to Others by our own Confessi.
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(18) part (DIV1)
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This laying open of all things, is by the booke of conscience, Apoc, 20, 11, 12.
This laying open of all things, is by the book of conscience, Apocalypse, 20, 11, 12.
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(18) part (DIV1)
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And heere euery secret thing whatsoeuer shall be discouered. Ecclesias. 12, 14. The sentence giuing, is whereby to euery one shall be awarded whereto he may and must stand.
And Here every secret thing whatsoever shall be discovered. Ecclesiastes. 12, 14. The sentence giving, is whereby to every one shall be awarded whereto he may and must stand.
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(18) part (DIV1)
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The proceeding shal be according to the deeds: to teach what faith to trust vnto, namely, that which worketh by loue.
The proceeding shall be according to the Deeds: to teach what faith to trust unto, namely, that which works by love.
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(18) part (DIV1)
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This sentence, shall neuer bee reuersed. Looke Math, 25, 46. The persons to be iudged, quick, and dead, that is, all, and euery one.
This sentence, shall never be reversed. Look Math, 25, 46. The Persons to be judged, quick, and dead, that is, all, and every one.
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(18) part (DIV1)
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Though now their bodies are consumed,
Though now their bodies Are consumed,
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(18) part (DIV1)
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1 The Scripture by this article teacheth vs to be setled against all Atheists, and scoffers, in full perswasion of this article. 2, Pet. 3.
1 The Scripture by this article Teaches us to be settled against all Atheists, and scoffers, in full persuasion of this article. 2, Pet. 3.
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(18) part (DIV1)
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2 That since the Iudge shall come from heauen, we may before send thither our harts to meete him,
2 That since the Judge shall come from heaven, we may before send thither our hearts to meet him,
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(18) part (DIV1)
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& in the meane while thence to looke for him. Phil. 3, 20.
& in the mean while thence to look for him. Philip 3, 20.
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(18) part (DIV1)
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3 Sithence Christ Iesus shall be Iudge, beleeuers should haue great comfort, so as they might wish for that day,
3 Since christ Iesus shall be Judge, believers should have great Comfort, so as they might wish for that day,
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(18) part (DIV1)
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and vnbeleeuers cannot choose but be affrighted, in that he cōmeth to iudge, in whom they will not beleeue.
and unbelievers cannot choose but be affrighted, in that he comes to judge, in whom they will not believe.
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(18) part (DIV1)
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4 And seeing one, that is, he shall iudge vs all, we must not iudge or condemne one another, 1 Except we haue a calling thereto, 2 Not rashly, 3 Not to determine peremptorily of their small estate.
4 And seeing one, that is, he shall judge us all, we must not judge or condemn one Another, 1 Except we have a calling thereto, 2 Not rashly, 3 Not to determine peremptorily of their small estate.
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(18) part (DIV1)
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5 The suddainnes should make vs presently to be ready, and not put off from day to day.
5 The suddainnes should make us presently to be ready, and not put off from day to day.
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(18) part (DIV1)
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6 Of the gloriousnes and terriblenes must we make vse. 1 To our selues, not quite to be out of hope,
6 Of the gloriousness and terribleness must we make use. 1 To our selves, not quite to be out of hope,
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(18) part (DIV1)
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but rather of good courage in Christ.
but rather of good courage in christ.
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(18) part (DIV1)
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As also to labour to be found in peace. 2, Pet. 3, 14. So may we be,
As also to labour to be found in peace. 2, Pet. 3, 14. So may we be,
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(18) part (DIV1)
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if wee be in Christ, and haue truly turned to God. 2, Pet. 3, 14. If we keepe a good conscience, Act, 24, 16. Psal. 125.
if we be in christ, and have truly turned to God. 2, Pet. 3, 14. If we keep a good conscience, Act, 24, 16. Psalm 125.
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(18) part (DIV1)
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If we be often thinking of this day, and preparing against it.
If we be often thinking of this day, and preparing against it.
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(18) part (DIV1)
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2 Towards others must we make vse, as Paul, Act, 24, 26, but especially, 2, Cor. 5, 11.
2 Towards Others must we make use, as Paul, Act, 24, 26, but especially, 2, Cor. 5, 11.
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(18) part (DIV1)
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7 For that all things shall be layed open, wee must take heede of secret sinnes, Ecclesi: 12, 14. Eph: 5, 12, 13, and euen of small.
7 For that all things shall be laid open, we must take heed of secret Sins, Ecclesiastes: 12, 14. Ephesians: 5, 12, 13, and even of small.
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(18) part (DIV1)
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As also to make much of a good conscience. 8 And seeing the sentence shall be according to works, labour for working faith.
As also to make much of a good conscience. 8 And seeing the sentence shall be according to works, labour for working faith.
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(18) part (DIV1)
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9 The sentence not being to be reuersed, should make vs carefull, that in death we might be cleared.
9 The sentence not being to be reversed, should make us careful, that in death we might be cleared.
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(18) part (DIV1)
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For as death findeth, so shall iudgement. Thus farre of the second person, now followeth of the third. Quest.
For as death finds, so shall judgement. Thus Far of the second person, now follows of the third. Quest.
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(18) part (DIV1)
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Is not that which is before, being beleeued, sufficient to saluation, especially seeing that the Scripture oftwhere sayth, that beleeuing in Christ we shall be saued. Aun.
Is not that which is before, being believed, sufficient to salvation, especially seeing that the Scripture oftwhere say, that believing in christ we shall be saved. Nias.
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(18) part (DIV1)
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The former is not enough, this misterie of the Trinitie reuealed must be beleeued.
The former is not enough, this mystery of the Trinity revealed must be believed.
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(18) part (DIV1)
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And where it is said beleeuing in Christ suffiseth, that is not meant to bar other doctrines,
And where it is said believing in christ Suffices, that is not meant to bar other doctrines,
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(18) part (DIV1)
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but to shew that beleeuing in Christ is most necessarie, which indeede is neuer without beleeuing in Father,
but to show that believing in christ is most necessary, which indeed is never without believing in Father,
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(18) part (DIV1)
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& holy Ghost, for that none can say that Iesus is Christ, but by the holy Ghost. Obiect:
& holy Ghost, for that none can say that Iesus is christ, but by the holy Ghost. Object:
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(18) part (DIV1)
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Some are said, Act, 19. not to haue heard whether there be an holy Ghost. Aun.
some Are said, Act, 19. not to have herd whither there be an holy Ghost. Nias.
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(18) part (DIV1)
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That is vnderstood of the gifts of the holy Ghost.
That is understood of the Gifts of the holy Ghost.
cst vbz vvn pp-f dt n2 pp-f dt j n1.
(18) part (DIV1)
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Zonaras writeth in his 3, Tome, that this article was not put into this Creede, till the time of Macedonius the heretique.
Zonaras Writeth in his 3, Tome, that this article was not put into this Creed, till the time of Macedonius the heretic.
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(18) part (DIV1)
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This heritique denied about the yeere of Christ 364, the Godhead of the holy Ghost, against whom the first Constantinopolitane counsell was gathered, and condemned him.
This heretic denied about the year of christ 364, the Godhead of the holy Ghost, against whom the First Constantinopolitan counsel was gathered, and condemned him.
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(18) part (DIV1)
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It may be doubted whether Zonaras write true, for that it is in the Nicaene Creede, and in that of Athanasius.
It may be doubted whither Zonaras write true, for that it is in the Nicene Creed, and in that of Athanasius.
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(18) part (DIV1)
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Sure it is that the Scripture teacheth it, and till more question was made of it, it was not so cleare as others.
Sure it is that the Scripture Teaches it, and till more question was made of it, it was not so clear as Others.
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(18) part (DIV1)
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Where-vpon Gregory Nazianzen in an Epistle, writeth to Basil thus, Teach vs how farre we should in disputing about the Diuinitie of the holy Ghost,
Whereupon Gregory Nazianzen in an Epistle, Writeth to Basil thus, Teach us how Far we should in disputing about the Divinity of the holy Ghost,
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(18) part (DIV1)
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and what words we should vse, and how warily we are to behaue our selues. and what words we should use, and how warily we Are to behave our selves.
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(18) part (DIV1)
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Erasmus was blamed by some for his boldnes this way, in saying that the Scripture did not call the holy Ghost God.
Erasmus was blamed by Some for his boldness this Way, in saying that the Scripture did not call the holy Ghost God.
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(18) part (DIV1)
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But if it were as Zonaras writeth, surely these words of the Creede were not ioyned together by the Apostles, though the doctrine be Apostolical.
But if it were as Zonaras Writeth, surely these words of the Creed were not joined together by the Apostles, though the Doctrine be Apostolical.
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(18) part (DIV1)
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Que. Doth not the placing of this article put some inequality betweene the persons? Aun. No:
Que. Does not the placing of this article put Some inequality between the Persons? Nias. No:
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(18) part (DIV1)
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it is onely for orders sake, besides, seeing the personall being of the holy Ghost, is of the Father,
it is only for order sake, beside, seeing the personal being of the holy Ghost, is of the Father,
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(18) part (DIV1)
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and Sonne, and the full manifestation thereof after Father and Sonne, therefore is it named after.
and Son, and the full manifestation thereof After Father and Son, Therefore is it nam After.
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(18) part (DIV1)
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The grounds of Scripture for it are, Gen. 1, 2. Where the holy Ghost is said to doe like an Hen, to cherish and warme the creatures,
The grounds of Scripture for it Are, Gen. 1, 2. Where the holy Ghost is said to do like an Hen, to cherish and warm the creatures,
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and as it were to put life into them as to Chickens, which no creature can doe.
and as it were to put life into them as to Chickens, which no creature can do.
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2 The forme of Baptisme doth manifestly proue this, Math. 28, 25, we are not baptized into that, but wherein we beleeue.
2 The Form of Baptism does manifestly prove this, Math. 28, 25, we Are not baptised into that, but wherein we believe.
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3 That prayer, 2, Cor. 13, 13. doth manifestly proue the same. 4 Ad Reuel: 1, 4. and Act, 5, 3, 4. 5 The contempt of the holy Ghost, is noted for a greeuous sinne. Heb, 10, 29. 6 The sinne against the holy Ghost vnpardonable.
3 That prayer, 2, Cor. 13, 13. does manifestly prove the same. 4 Ad Revel: 1, 4. and Act, 5, 3, 4. 5 The contempt of the holy Ghost, is noted for a grievous sin. Hebrew, 10, 29. 6 The sin against the holy Ghost unpardonable.
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7 Iustin Martyr thinketh the doctrine of the holy Ghost so cleare, as that he thinketh that Plato knew it.
7 Justin Martyr Thinketh the Doctrine of the holy Ghost so clear, as that he Thinketh that Plato knew it.
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The meaning wil appeare from the words knowne, wherin is repeated the profession, and that wherein the profession is to beleeue.
The meaning will appear from the words known, wherein is repeated the profession, and that wherein the profession is to believe.
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The profession, and the meaning of it, looke at the first.
The profession, and the meaning of it, look At the First.
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It is heere repeated, for the long setting downe of the doctrine touching Christ, as to imply that it is to be repeated to euery article particulerly.
It is Here repeated, for the long setting down of the Doctrine touching christ, as to imply that it is to be repeated to every article particularly.
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That in which the profession sayeth I doe beleeue, is the holie Ghost. Ghost is an old English word, and is the same with spirit:
That in which the profession Saith I do believe, is the holy Ghost. Ghost is an old English word, and is the same with Spirit:
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so ghostly Father, counsaile for spirituall. A spirit is a substance not hauing body. And is creating. created.
so ghostly Father, counsel for spiritual. A Spirit is a substance not having body. And is creating. created.
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Creating is heere meant, this is God, and infinite. Vsed of God, it sometimes signifieth essentially. personally.
Creating is Here meant, this is God, and infinite. Used of God, it sometime signifies essentially. personally.
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Essentially, Iohn, 4, 24. God is a spirit. Personally in this place, and else where. Que. Why is the third person in speciall called spirit? Aun.
Essentially, John, 4, 24. God is a Spirit. Personally in this place, and Else where. Que. Why is the third person in special called Spirit? Nias.
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Not onely for that it hath the common nature of God, but for that the being of it, is as inspired or breathed, this in another word is called proceeding.
Not only for that it hath the Common nature of God, but for that the being of it, is as inspired or breathed, this in Another word is called proceeding.
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Proceeding is whereby the holy Ghost partaketh the whole diuine Essence of God the Father, & God the Son. Holy, is free from sinne.
Proceeding is whereby the holy Ghost partaketh the Whole divine Essence of God the Father, & God the Son. Holy, is free from sin.
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And is eyther made holy, making holy. This holy Ghost is not onely holy, but maketh holy.
And is either made holy, making holy. This holy Ghost is not only holy, but makes holy.
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Que. Doth not the Father and Sonne make holy? Aun. Yes: Iohn, 17, 17, 19, but by the holy Ghost.
Que. Does not the Father and Son make holy? Nias. Yes: John, 17, 17, 19, but by the holy Ghost.
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The contents of this article aunswereth to this question. What beleeuest thou of the holy Ghost? I beleeue in the holy Ghost.
The contents of this article Answers to this question. What Believest thou of the holy Ghost? I believe in the holy Ghost.
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The things which the Scripture teacheth to beleeue, touching the holy Ghost, are either of himselfe, or of his works.
The things which the Scripture Teaches to believe, touching the holy Ghost, Are either of himself, or of his works.
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Of himselfe it teacheth to beleeue three points. 1 That the holy Ghost is God.
Of himself it Teaches to believe three points. 1 That the holy Ghost is God.
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This may appeare for that he is called Iehoua, compare Esa 6, 9, with Act, 28, 25. And Ier. 31, 31, with the couenant in Baptisme.
This may appear for that he is called Iehoua, compare Isaiah 6, 9, with Act, 28, 25. And Jeremiah 31, 31, with the Covenant in Baptism.
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He is called God, 1, Cor. 3, 16. 1, Cor. 6, 19, 20. 1, Cor. 12, 6, 11. He is euery where. Psal: 139, 7.
He is called God, 1, Cor. 3, 16. 1, Cor. 6, 19, 20. 1, Cor. 12, 6, 11. He is every where. Psalm: 139, 7.
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He knoweth all things, Iohn, 14, 26. He is almighty. Math. 12, 28. He createth and gouerneth all things, Gene. 1, 2. Psalme, 104, 3. He is adored.
He Knoweth all things, John, 14, 26. He is almighty. Math. 12, 28. He Createth and Governs all things, Gene. 1, 2. Psalm, 104, 3. He is adored.
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2 That the holy Ghost is a distinct person from the Father. This may appeare, Math. 3, 16, Math. 28, 23. 2, Cor 13, 13. 3. That the holy Ghost is of the same substance, and dignity with God the Father.
2 That the holy Ghost is a distinct person from the Father. This may appear, Math. 3, 16, Math. 28, 23. 2, Cor 13, 13. 3. That the holy Ghost is of the same substance, and dignity with God the Father.
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Thus farre the things which the Scripture teacheth to beleeue, of the holy Ghost himselfe,
Thus Far the things which the Scripture Teaches to believe, of the holy Ghost himself,
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now follow those which are touching his works, and heerein that I beleeue I ought 1 to haue some works, 2 to discerne them.
now follow those which Are touching his works, and herein that I believe I ought 1 to have Some works, 2 to discern them.
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That I ought to haue some works it appeareth, for that I cannot call the Lord Iesus without the spirit,
That I ought to have Some works it appears, for that I cannot call the Lord Iesus without the Spirit,
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and if I haue not the spirit of Christ, I am none of Christes. These works can neuer wholely be left.
and if I have not the Spirit of christ, I am none of Christ's. These works can never wholly be left.
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The works I ought to haue in me (being of yeeres of discretion, and hauing meanes) are to saluation.
The works I ought to have in me (being of Years of discretion, and having means) Are to salvation.
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1 Sauing knowledge of the wil of God. 2 Beleeuing the promises of God in Iesus.
1 Saving knowledge of the will of God. 2 Believing the promises of God in Iesus.
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3 Regeneration or sanctification to obedience of the whole Law, and word of God. 4 Leading into all truth. 5 Spiritual groweth, & encrease.
3 Regeneration or sanctification to Obedience of the Whole Law, and word of God. 4 Leading into all truth. 5 Spiritual grows, & increase.
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Discerne, we are commanded to try the spirits, 1, Ioh. 4, 1. Discerning teacheth first, 1 Whence these graces come, by meanes of the word.
Discern, we Are commanded to try the spirits, 1, John 4, 1. Discerning Teaches First, 1 Whence these graces come, by means of the word.
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Athanasius saith, Wheresoeuer the spirit is, he is by the word of Sacraments, prayer, company, conference.
Athanasius Says, Wheresoever the Spirit is, he is by the word of Sacraments, prayer, company, conference.
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2 How they are discerned from counterfait.
2 How they Are discerned from counterfeit.
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That wee shall finde, for that the spirit sauing draweth all to the word. 2 Driueth to Christ, stirreth vp to sanctification, not onely restraineth.
That we shall find, for that the Spirit Saving draws all to the word. 2 Driveth to christ, stirs up to sanctification, not only restraineth.
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3 Howe they are to be cherished, namely by the same meanes they were bred. Hitherto hath beene the doctrine to be beleeued concerning God:
3 Howe they Are to be cherished, namely by the same means they were bred. Hitherto hath been the Doctrine to be believed Concerning God:
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now followeth that which is concerning the Church, to the end of the Creede.
now follows that which is Concerning the Church, to the end of the Creed.
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Well saith S. Augustine, the right order of confession did require, that after the Trinity, should be ioyned the Church,
Well Says S. Augustine, the right order of Confessi did require, that After the Trinity, should be joined the Church,
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as an house for the dweller, Gods Temple for himselfe, the Citty for the first founder. as an house for the dweller, God's Temple for himself, the city for the First founder.
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Now all that is said, and to be held of the Church, is as it is in it selfe,
Now all that is said, and to be held of the Church, is as it is in it self,
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or in the gifts bestowed vpon it. In it selfe the Church is holy, Catholique. But first must the reading be cleared.
or in the Gifts bestowed upon it. In it self the Church is holy, Catholic. But First must the reading be cleared.
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There is a word to be repeated, the verbe, I beleeue. Of this we shal heere neede to repeate nothing. Quest.
There is a word to be repeated, the verb, I believe. Of this we shall Here need to repeat nothing. Quest.
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It may be enquired, whether the word in, be not also to be repeated. Aun. No:
It may be inquired, whither the word in, be not also to be repeated. Nias. No:
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the best coppies haue it not, in so much as the Catechisme of the counsell of Trent refuseth it. 2 The Church is a creature & may not be trusted in. 3 Whomsoeuer we trust in, we may pray vnto,
the best copies have it not, in so much as the Catechism of the counsel of Trent Refuseth it. 2 The Church is a creature & may not be trusted in. 3 Whomsoever we trust in, we may pray unto,
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so must we not to the Church. Obict: The people are said to haue beleeued in Moses. Aun. Vnproperly.
so must we not to the Church. Object: The people Are said to have believed in Moses. Nias. Unproperly.
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They beleeued that word which Moses deliuered them from God, the word was Gods word.
They believed that word which Moses Delivered them from God, the word was God's word.
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Onely that which we are said to beleeue, must be considered, that is the Church with the marks thereof.
Only that which we Are said to believe, must be considered, that is the Church with the marks thereof.
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Now according to the course to be held, let vs consider some Scriptures, where-vpon this doctrine touching the Church resteth.
Now according to the course to be held, let us Consider Some Scriptures, whereupon this Doctrine touching the Church rests.
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And indeede for the prouing of this article, most of the Scriptures serue as likewise the chiefest works of God.
And indeed for the proving of this article, most of the Scriptures serve as likewise the chiefest works of God.
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God had his Church (in counsaile) from before the creation of the world. Eph: 1, 4. This is the seede of the woman. Gen. 3, 15.
God had his Church (in counsel) from before the creation of the world. Ephesians: 1, 4. This is the seed of the woman. Gen. 3, 15.
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Christ without this Church is as it were maymed, it being his body, he the head, Ephe. 1, 22. Ephe. 5, 23. Otherwise cannot the couenant of God be, which is made to the Church.
christ without this Church is as it were maimed, it being his body, he the head, Ephes 1, 22. Ephes 5, 23. Otherwise cannot the Covenant of God be, which is made to the Church.
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And to omit further proofe, experience doth manifestly shew that there is such a thing.
And to omit further proof, experience does manifestly show that there is such a thing.
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Besides, that the Church is holy, it is as cleare as the former, Ephe: 5, 2, 27. The Saints haue washed their garments in the blood of the Lambe, God doth so commaund.
Beside, that the Church is holy, it is as clear as the former, Ephes: 5, 2, 27. The Saints have washed their garments in the blood of the Lamb, God does so command.
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Without holines none shall see God, Heb. 12, 14. It is also Catholique, Apoca: 5, 9, 10. Heb. 12, 22. Eph. 3, 15. The meaning heereof wil arise from the right knowledge of the words, and those 1 seuerally, 2 ioyntly.
Without holiness none shall see God, Hebrew 12, 14. It is also Catholic, Apoc: 5, 9, 10. Hebrew 12, 22. Ephesians 3, 15. The meaning hereof will arise from the right knowledge of the words, and those 1 severally, 2 jointly.
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Church euery way is not taken alike.
Church every Way is not taken alike.
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In common speech the common people take it for a building for holy vses, so is it the same with temple.
In Common speech the Common people take it for a building for holy uses, so is it the same with temple.
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It is not so to be vnderstoode heere.
It is not so to be understood Here.
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Sometimes it is taken more generally, and ciuilly, for any assembly, as Acts, 19, 39, 40, so must it not be taken heere.
Sometime it is taken more generally, and civilly, for any assembly, as Acts, 19, 39, 40, so must it not be taken Here.
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Lastly, it is taken specially, and in the scriptures for the whole company of men and Angels, predestinate, chosen, called, iustified, sanctified,
Lastly, it is taken specially, and in the Scriptures for the Whole company of men and Angels, predestinate, chosen, called, justified, sanctified,
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and in their time to be glorified, Angels from the first, men after death.
and in their time to be glorified, Angels from the First, men After death.
cc p-acp po32 n1 pc-acp vbi vvn, n2 p-acp dt ord, n2 p-acp n1.
(18) part (DIV1)
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It hath the name in Greeke and Latine of calling out, and seuering from others, being indeede Gods chosen, and select company.
It hath the name in Greek and Latin of calling out, and severing from Others, being indeed God's chosen, and select company.
pn31 vhz dt n1 p-acp np1 cc jp pp-f n1 av, cc j-vvg p-acp n2-jn, vbg av n2 vvn, cc j n1.
(18) part (DIV1)
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The name in English (I take it) is of the Greeke Kyriake, as belonging to the Lord, for so it doth.
The name in English (I take it) is of the Greek Kyriake, as belonging to the Lord, for so it does.
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For better vnderstanding heereof, consider the distinctions of the Church, and some properties. The distinctions are in words, not of the scripture, but of learned writers. 1 As into generall. The whole company. particular. A part.
For better understanding hereof, Consider the Distinctions of the Church, and Some properties. The Distinctions Are in words, not of the scripture, but of learned writers. 1 As into general. The Whole company. particular. A part.
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The generall is meant in the Creede. 2 Againe the whole hath parts. So is the Church militant. triumphant.
The general is meant in the Creed. 2 Again the Whole hath parts. So is the Church militant. triumphant.
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Militant is that which is warring in this life against the flesh, the deuil, and the world.
Militant is that which is warring in this life against the Flesh, the Devil, and the world.
j vbz d r-crq vbz j-vvg p-acp d n1 p-acp dt n1, dt n1, cc dt n1.
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Triumphant is in glory in heauen. Both together heere are meant.
Triumphant is in glory in heaven. Both together Here Are meant.
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3 The Church is 1 visible, that may be seene to be a Church. 2 Inuisible, that is not apparent to outward sence to be a Church.
3 The Church is 1 visible, that may be seen to be a Church. 2 Invisible, that is not apparent to outward sense to be a Church.
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The whole Church together in this life, is inuisible. Particular Church is sometimes visible. inuisible. The visible particuler Church hath hypocrites admixed.
The Whole Church together in this life, is invisible. Particular Church is sometime visible. invisible. The visible particular Church hath Hypocrites admixed.
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The Creede speaketh of the whole Church together, and so inuisible in this life. Properties of the Church, besides these named in the Creede. 1 It is but one.
The Creed speaks of the Whole Church together, and so invisible in this life. Properties of the Church, beside these nam in the Creed. 1 It is but one.
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2 It hath but one head Christ. 3 Out of it is no saluation. 4 It shal neuer decay, Math. 16, 18. 5 It is neuer seuered from Christ.
2 It hath but one head christ. 3 Out of it is no salvation. 4 It shall never decay, Math. 16, 18. 5 It is never severed from christ.
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(18) part (DIV1)
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The markes in the Creede, are holy. Catholique. Holy, is free from sinne, raigning, and condemning. One may be holy vnperfectly. perfectly.
The marks in the Creed, Are holy. Catholic. Holy, is free from sin, reigning, and condemning. One may be holy unperfectly. perfectly.
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(18) part (DIV1)
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Vnperfectly, by sanctification in this life. Perfectly by imputation in this life. sanctification in the life to come.
Unperfectly, by sanctification in this life. Perfectly by imputation in this life. sanctification in the life to come.
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It is meant euery way heere. Catholique is a Greeke word, and is vsed in Wryters two wayes, vnproperly. properly.
It is meant every Way Here. Catholic is a Greek word, and is used in Writers two ways, unproperly. properly.
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Vnproperly, and so it signifieth as much as orthodoxall. In which sence sometimes the Fathers vse it.
Unproperly, and so it signifies as much as orthodoxal. In which sense sometime the Father's use it.
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So might Rome in former time haue been Catholique, so is England, Scotland, &c. Catholique now.
So might Room in former time have been Catholic, so is England, Scotland, etc. Catholic now.
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(18) part (DIV1)
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Where marke a cosonage of the Papists, who would make the world beleeue, that Catholique and Romaine Church is all one,
Where mark a cosonage of the Papists, who would make the world believe, that Catholic and Roman Church is all one,
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(18) part (DIV1)
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and for that Rome was sometimes in this sence Catholique, it should be euery way now.
and for that Room was sometime in this sense Catholic, it should be every Way now.
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(18) part (DIV1)
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As well might they iudge the Catholique King, to be King of all the world,
As well might they judge the Catholic King, to be King of all the world,
c-acp av vmd pns32 vvi dt jp n1, pc-acp vbi n1 pp-f d dt n1,
(18) part (DIV1)
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Properly it signifieth as much as vniuersall, not tied to one people in one Country, of one time, of one condition, &c. So is it to be taken heere.
Properly it signifies as much as universal, not tied to one people in one Country, of one time, of one condition, etc. So is it to be taken Here.
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(18) part (DIV1)
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The Nicene Creede addeth Apostolique, that is holding the Apostles doctrine. This the Romanists wrongfully appropriat to themselues.
The Nicene Creed adds Apostolic, that is holding the Apostles Doctrine. This the Romanists wrongfully appropriat to themselves.
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Iointly the words together carie this sence, that euery one who professeth this Creede, 1 Beleeueth that there is such a company, as is specified before.
Jointly the words together carry this sense, that every one who Professes this Creed, 1 Believeth that there is such a company, as is specified before.
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(18) part (DIV1)
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2 That himselfe is of the same company, Heb. 3, 1.1, Cor. 12, 13, Heb. 12, 22, 23.
2 That himself is of the same company, Hebrew 3, 1.1, Cor. 12, 13, Hebrew 12, 22, 23.
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(18) part (DIV1)
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The things which we are to beleeue cōcerning the church, are whatsoeuer the word of God teacheth, which though we cannot reckon vp all in this short manner of teaching, in short time,
The things which we Are to believe Concerning the Church, Are whatsoever the word of God Teaches, which though we cannot reckon up all in this short manner of teaching, in short time,
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(18) part (DIV1)
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and in right order, yet in the most necessary we will endeauour.
and in right order, yet in the most necessary we will endeavour.
cc p-acp j-jn n1, av p-acp dt av-ds j pns12 vmb vvi.
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1 To iudge and thinke very highly of the Church, euen next God, not onely for the place it hath in the Creede,
1 To judge and think very highly of the Church, even next God, not only for the place it hath in the Creed,
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(18) part (DIV1)
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and order after the holy Ghost, but for the titles it hath, house of God, pillar and firmenes of truth, body of Christ, spouse or wife of Christ. Christ himselfe. 1, Cor. 12, 12.
and order After the holy Ghost, but for the titles it hath, house of God, pillar and firmness of truth, body of christ, spouse or wife of christ. christ himself. 1, Cor. 12, 12.
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(18) part (DIV1)
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Yet heere we must take heed that we think not too highlie of the Church. As to iudge,
Yet Here we must take heed that we think not too highly of the Church. As to judge,
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(18) part (DIV1)
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First, that it is aboue the scriptures, as the Papists in words teach, at least some of them,
First, that it is above the Scriptures, as the Papists in words teach, At least Some of them,
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(18) part (DIV1)
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and all, that the authority of the scriptures to vs ward, hangeth vpon the Church, and can no otherwise be knowne.
and all, that the Authority of the Scriptures to us ward, hangs upon the Church, and can not otherwise be known.
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(18) part (DIV1)
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The Church is founded vpon the scriptures, and Christ, not Christ vpon the Church.
The Church is founded upon the Scriptures, and christ, not christ upon the Church.
dt n1 vbz vvn p-acp dt n2, cc np1, xx np1 p-acp dt n1.
(18) part (DIV1)
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The authority of the scriptures is from thēselues, or God in them, as the authority of a Princes deede is from the Prince himselfe, not from any other witnes.
The Authority of the Scriptures is from themselves, or God in them, as the Authority of a Princes deed is from the Prince himself, not from any other witness.
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(18) part (DIV1)
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So doeth light cause it selfe to be seene, as the euidence of scriptures shew themselues to be scriptures.
So doth Light cause it self to be seen, as the evidence of Scriptures show themselves to be Scriptures.
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(18) part (DIV1)
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Que. Doth the Church nothing to the scriptures? Aun. Yes: 1 It keepeth the Roles and Records of the scripture.
Que. Does the Church nothing to the Scriptures? Nias. Yes: 1 It Keepeth the Roles and Records of the scripture.
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2 It discerneth canonicall from Apocriphall, it maketh none canonicall. 3 It publisheth the scriptures like a Crier.
2 It discerneth canonical from Apocryphal, it makes none canonical. 3 It Publisheth the Scriptures like a Crier.
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(18) part (DIV1)
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4 It expoundeth, and openeth the scriptures. Secondly, to hold that the Church cannot erre.
4 It expoundeth, and Openeth the Scriptures. Secondly, to hold that the Church cannot err.
crd pn31 vvz, cc vvz dt n2. ord, pc-acp vvi cst dt n1 vmbx vvi.
(18) part (DIV1)
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For better vnderstanding whereof, wee must know that some part of the Church is in heauen,
For better understanding whereof, we must know that Some part of the Church is in heaven,
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(18) part (DIV1)
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and that indeede can not erre:
and that indeed can not err:
cc cst av vmb xx vvi:
(18) part (DIV1)
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the other is on earth, of this doe we speake heere, this can and doth erre, being a visible company, wherein are mixt bad with good.
the other is on earth, of this do we speak Here, this can and does err, being a visible company, wherein Are mixed bad with good.
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(18) part (DIV1)
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Yea, it may erre iudicially, as the false Prophets to Achab, the Scribes and Pharisies against Christ.
Yea, it may err judicially, as the false prophets to Ahab, the Scribes and Pharisees against christ.
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(18) part (DIV1)
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So as that it is no good saying, this saith the Church, therfore it is to be beleeued.
So as that it is no good saying, this Says the Church, Therefore it is to be believed.
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(18) part (DIV1)
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Thirdly, to hold that the safest way from all error, is, to hold to the Church.
Thirdly, to hold that the Safest Way from all error, is, to hold to the Church.
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(18) part (DIV1)
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True it is indeede, it is safe being in the Church visible, whereof this is said:
True it is indeed, it is safe being in the Church visible, whereof this is said:
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(18) part (DIV1)
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but the safest is to hold to Christ, and the scriptures. 2 Neuer to doubt, but that there is, and shall be a Church for euer.
but the Safest is to hold to christ, and the Scriptures. 2 Never to doubt, but that there is, and shall be a Church for ever.
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(18) part (DIV1)
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So as that it is not possible it should all, alwayes be feene, for some part are vnborne, some are in heauen,
So as that it is not possible it should all, always be feene, for Some part Are unborn, Some Are in heaven,
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(18) part (DIV1)
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and very few sometimes haue beene on earth, and could not be knowne to be of the Church.
and very few sometime have been on earth, and could not be known to be of the Church.
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(18) part (DIV1)
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3 Thoroughly to take knowledge of the nature of the Church, which wee beleeue, and is not onely a company professing Christian faith, hauing the same Sacraments,
3 Thoroughly to take knowledge of the nature of the Church, which we believe, and is not only a company professing Christian faith, having the same Sacraments,
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(18) part (DIV1)
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and lawfull pastors, vnder one head the Pope: but as we heard before, predestinate to glory, in time called, iustified, sanctified, and glorified.
and lawful Pastors, under one head the Pope: but as we herd before, predestinate to glory, in time called, justified, sanctified, and glorified.
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(18) part (DIV1)
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4 That Christ is the onely head of this Church. 5 To know the proper markes of a true visible Church.
4 That christ is the only head of this Church. 5 To know the proper marks of a true visible Church.
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(18) part (DIV1)
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These are the word, sacraments, prayer, good life.
These Are the word, Sacraments, prayer, good life.
d vbr dt n1, n2, n1, j n1.
(18) part (DIV1)
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When I say the word, I meane the pure text, in the pure sence of it,
When I say the word, I mean the pure text, in the pure sense of it,
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(18) part (DIV1)
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and the sacraments in lawfull administration. Que. Whether then is the Church of Rome a true visible Church? Aun. No:
and the Sacraments in lawful administration. Que. Whither then is the Church of Rome a true visible Church? Nias. No:
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(18) part (DIV1)
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For though it keepe a coppie of the Bible text, yet it is with great corruption,
For though it keep a copy of the bible text, yet it is with great corruption,
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(18) part (DIV1)
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neither in the true and proper exposition.
neither in the true and proper exposition.
av-dx p-acp dt j cc j n1.
(18) part (DIV1)
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For their body of doctrine, which they would fetch from the scriptures, ouer-turneth the foundation, in their idolatry of the masse, worshipping saints, creatures, their iustification by works, &c. Obiect. They haue baptisme, Aun.
For their body of Doctrine, which they would fetch from the Scriptures, overturneth the Foundation, in their idolatry of the mass, worshipping Saints, creatures, their justification by works, etc. Object. They have Baptism, Nias.
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(18) part (DIV1)
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They should haue it with the word, so haue they it not. 2 They haue Baptisme,
They should have it with the word, so have they it not. 2 They have Baptism,
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(18) part (DIV1)
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as a theefe might steale away the great seale, & without authority set it to writing, no otherwise.
as a thief might steal away the great seal, & without Authority Set it to writing, no otherwise.
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(18) part (DIV1)
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6 That we should ioyne in communion with a true visible Church (a true visible Church I call, that hath the marks as before, holding the foundation of saluation,
6 That we should join in communion with a true visible Church (a true visible Church I call, that hath the marks as before, holding the Foundation of salvation,
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(18) part (DIV1)
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as before) and must not seuer our selues there from. Indeede we must not consent to sinne, or discent in loue.
as before) and must not sever our selves there from. Indeed we must not consent to sin, or dissent in love.
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(18) part (DIV1)
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7 That wee must labour to be true members of this Church, which heere we beleeue.
7 That we must labour to be true members of this Church, which Here we believe.
crd cst pns12 vmb vvi pc-acp vbi j n2 pp-f d n1, r-crq av pns12 vvb.
(18) part (DIV1)
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So shall we doe, by giuing all diligence to make our calling and choosing sure. Calling implieth setting in sauing knowledge, faith, and obedience.
So shall we do, by giving all diligence to make our calling and choosing sure. Calling Implies setting in Saving knowledge, faith, and Obedience.
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(18) part (DIV1)
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8 That the Church is not appropriated to any people, place, time: So as the Romanists doe fondly, who would haue vs beleeue the Catholique Romaine Church.
8 That the Church is not appropriated to any people, place, time: So as the Romanists do fondly, who would have us believe the Catholic Roman Church.
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(18) part (DIV1)
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As if one shold say the French Paris or English London church, whereas besides the Romaine, is no particular Church.
As if one should say the French paris or English London Church, whereas beside the Roman, is no particular Church.
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(18) part (DIV1)
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9 That all who professe themselues of the Church, must be holy, and grow in holines. FINIS.
9 That all who profess themselves of the Church, must be holy, and grow in holiness. FINIS.
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(18) part (DIV1)
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AN EXPOSITION vpon the 119 Psalme.
an EXPOSITION upon the 119 Psalm.
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(19) part (DIV1)
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THE 119 Psalme is most heauenly, and deserueth in speciall sort to be wel knowne, remembred,
THE 119 Psalm is most heavenly, and deserves in special sort to be well known, remembered,
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(19) part (DIV1)
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& found by experience in euery of our harts.
& found by experience in every of our hearts.
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(19) part (DIV1)
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It hath so many parts or staues (the most learned call them Octonaries, for that they haue eight lines or verses in them) as there be letters in the Hebrew Alphabet, euery verse of euery staffe beginning with the same.
It hath so many parts or staves (the most learned call them Octonaries, for that they have eight lines or Verses in them) as there be letters in the Hebrew Alphabet, every verse of every staff beginning with the same.
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(19) part (DIV1)
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Whereby is declared vnto vs, 1 The diligence of the penner, that with very carefull meditation it was framed. 2 The worth of the Psalme in that the spirit fretteth,
Whereby is declared unto us, 1 The diligence of the penner, that with very careful meditation it was framed. 2 The worth of the Psalm in that the Spirit fretteth,
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(19) part (DIV1)
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and enameleth it with these Characters. 3 And desire that the Reader should remember it, being thus in order of elements set downe.
and enameleth it with these Characters. 3 And desire that the Reader should Remember it, being thus in order of elements Set down.
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(19) part (DIV1)
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The same course is in other places of Scripture, Psal. 25, Psal. 34, Psal. 37. Psal. 111, Psal. 112. The Prouerb. 31, Lamentations of Ieremie, for the same ends.
The same course is in other places of Scripture, Psalm 25, Psalm 34, Psalm 37. Psalm 111, Psalm 112. The Proverb. 31, Lamentations of Ieremie, for the same ends.
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(19) part (DIV1)
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This Psalme containeth truth, and doctrines of diuers sorts:
This Psalm Containeth truth, and doctrines of diverse sorts:
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(19) part (DIV1)
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the which to range in their orders, and fitly to sunder, is somewhat hard, and not very necessary.
the which to range in their order, and fitly to sunder, is somewhat hard, and not very necessary.
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(19) part (DIV1)
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It is altogether (as a man may terme it) a christall (not flattering glasse) of all true godlines,
It is altogether (as a man may term it) a crystal (not flattering glass) of all true godliness,
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(19) part (DIV1)
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or a touchstone of all sincere harted worshippers of God, & liuely anatomie of laying open of a good soule.
or a touchstone of all sincere hearted worshippers of God, & lively anatomy of laying open of a good soul.
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(19) part (DIV1)
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Whereto the more one can find himselfe like, the more mercy hath he found of God,
Whereto the more one can find himself like, the more mercy hath he found of God,
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(19) part (DIV1)
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and oweth him the more praise.
and owes him the more praise.
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(19) part (DIV1)
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The first staffe or octonarie, setteth out vnto vs a good 〈 ◊ 〉 godly man or woman:
The First staff or octonary, sets out unto us a good 〈 ◊ 〉 godly man or woman:
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(19) part (DIV1)
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and that 1 at large, as may be said. 2 In more speciall sort.
and that 1 At large, as may be said. 2 In more special sort.
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(19) part (DIV1)
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The more at large, or in generall setting forth of a good and godly person, is in the three first verses:
The more At large, or in general setting forth of a good and godly person, is in the three First Verses:
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(19) part (DIV1)
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and that after two sorts. 1 From the duties of this party, 2 From the commendation of his estate.
and that After two sorts. 1 From the duties of this party, 2 From the commendation of his estate.
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(19) part (DIV1)
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The duties are sixe, two and two linked together in euery verse. The commendation: that such parties are blessed.
The duties Are sixe, two and two linked together in every verse. The commendation: that such parties Are blessed.
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(19) part (DIV1)
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But before wee can as we should with profit consider of this, or other such places of scriptures, where morrall duties are commended or commaunded, somewhat before hand must be knowne.
But before we can as we should with profit Consider of this, or other such places of Scriptures, where moral duties Are commended or commanded, somewhat before hand must be known.
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(19) part (DIV1)
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First, that though no word be spoken of Christ, it must alwayes be vnderstood, that he is the full,
First, that though no word be spoken of christ, it must always be understood, that he is the full,
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(19) part (DIV1)
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and onely cause of euery of our saluations.
and only cause of every of our salvations.
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(19) part (DIV1)
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2 That these and such like duties are then commended in any party, when the party is first in Christ, that is,
2 That these and such like duties Are then commended in any party, when the party is First in christ, that is,
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(19) part (DIV1)
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for Christes sake hath pardon of his sinnes, and imputation of accounting of true righteousnes, otherwise not.
for Christ's sake hath pardon of his Sins, and imputation of accounting of true righteousness, otherwise not.
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(19) part (DIV1)
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3 They must come from faith working them for conscience to Godward, for the deed done only neuer pleaseth God.
3 They must come from faith working them for conscience to Godward, for the deed done only never Pleases God.
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(19) part (DIV1)
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4 In this and such like places, are not the causes why one is happy (so is hee onely for Christ) but the signes which shew that he is happy.
4 In this and such like places, Are not the Causes why one is happy (so is he only for christ) but the Signs which show that he is happy.
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(19) part (DIV1)
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5 They must not be vnderstoode in the rigour & strictnes of the morrall law,
5 They must not be understood in the rigour & strictness of the moral law,
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(19) part (DIV1)
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but for the continuall desire, purpose, and endeauour to doe them, and sorrowing when we cannot doe them,
but for the continual desire, purpose, and endeavour to do them, and sorrowing when we cannot do them,
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(19) part (DIV1)
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& if we faile, to aske pardon, & set a fresh vpon them, alwayes labouring to proue better & better.
& if we fail, to ask pardon, & Set a fresh upon them, always labouring to prove better & better.
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(19) part (DIV1)
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6 That all defects and blemishes, for Christes sake, are, and shall be pardoned.
6 That all defects and blemishes, for Christ's sake, Are, and shall be pardoned.
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(19) part (DIV1)
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Nowe come wee to the duties which in nature be first, though the Prophet begin with blessednes, which as it is most excellent, would rauish any mans hart after it,
Now come we to the duties which in nature be First, though the Prophet begin with blessedness, which as it is most excellent, would ravish any men heart After it,
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(19) part (DIV1)
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and encourage that, whatsoeuer might seeme to hinder, these duties should be practised: but of this afterward.
and encourage that, whatsoever might seem to hinder, these duties should be practised: but of this afterwards.
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(19) part (DIV1)
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The first duty, is vpright in the way. Way is taken diuersly: here vnproperly, as it is very often in the scriptures. For,
The First duty, is upright in the Way. Way is taken diversely: Here unproperly, as it is very often in the Scriptures. For,
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(19) part (DIV1)
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1 A warrantable kind or estate of life, common calling of Christian. particular calling. 2 For warrantable cariage in, or vsage of that kinde of life. Where-vpon we may perceaue: that,
1 A warrantable kind or estate of life, Common calling of Christian. particular calling. 2 For warrantable carriage in, or usage of that kind of life. Whereupon we may perceive: that,
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(19) part (DIV1)
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1 The scripture would haue none inuent courses of life, they must take them as their way left of God.
1 The scripture would have none invent courses of life, they must take them as their Way left of God.
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(19) part (DIV1)
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2 As in the way one may meete with many inconueniences, against which he prepareth,
2 As in the Way one may meet with many inconveniences, against which he Prepareth,
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(19) part (DIV1)
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so shall he in his life, so as none should euer hope alwayes to be secure.
so shall he in his life, so as none should ever hope always to be secure.
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(19) part (DIV1)
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3 If in way he goe not forward, he is neuer the better, so if we doe not encrease in goodnes, we loyter in our life.
3 If in Way he go not forward, he is never the better, so if we do not increase in Goodness, we loiter in our life.
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(19) part (DIV1)
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4 Our Countrey and home is in heauen: let vs not set downe our staues heere.
4 Our Country and home is in heaven: let us not Set down our staves Here.
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(19) part (DIV1)
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1 This way is such, as that it is one, pointed out by the scriptures, walked in by direction of them, bringing to one home. So saith Ier. 32, 39.
1 This Way is such, as that it is one, pointed out by the Scriptures, walked in by direction of them, bringing to one home. So Says Jeremiah 32, 39.
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(19) part (DIV1)
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Wherefore he blameth them who goe about to change their wayes, Ier. 2.36. looke Psal. 125, 5.
Wherefore he blameth them who go about to change their ways, Jeremiah 2.36. look Psalm 125, 5.
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(19) part (DIV1)
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Euery one shall not be saued, walking in his particular way, what so euer it be,
Every one shall not be saved, walking in his particular Way, what so ever it be,
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(19) part (DIV1)
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as the Turkes thinke, and Atheists would haue it.
as the Turkes think, and Atheists would have it.
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(19) part (DIV1)
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He must enquire of the old way, Ier: 6, 16. and know that that is the way, and walke in it. Esa, 30, 21. 2 This way is such as euery one must walke in it.
He must inquire of the old Way, Jeremiah: 6, 16. and know that that is the Way, and walk in it. Isaiah, 30, 21. 2 This Way is such as every one must walk in it.
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(19) part (DIV1)
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Well therefore haue the translatours set downe the word their; which is not in the Hebrew, to open the meaning of the holy Ghost.
Well Therefore have the translators Set down the word their; which is not in the Hebrew, to open the meaning of the holy Ghost.
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(19) part (DIV1)
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1 No man must be inordinate, or out of a calling. 2 Not so busie to censure others, as first to looke to him selfe.
1 No man must be inordinate, or out of a calling. 2 Not so busy to censure Others, as First to look to him self.
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(19) part (DIV1)
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Vpright, the Hebrew word is Temime. The word Tam, whereof it commeth, doth signifie properly. vnproperly.Upright, the Hebrew word is Temime. The word Tam, whereof it comes, does signify properly. unproperly.
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(19) part (DIV1)
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It signifieth properly, when it is put for a thing perfect in the kinde of it, so as it wanteth nothing:
It signifies properly, when it is put for a thing perfect in the kind of it, so as it Wants nothing:
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(19) part (DIV1)
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so is the law of God said to be, Psal, 19, 18, & so Thummim in Aarons brest representing Christes full holines.
so is the law of God said to be, Psalm, 19, 18, & so Thummim in Aaron's breast representing Christ's full holiness.
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(19) part (DIV1)
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It signifieth vnproperly, when it is put for a thing where somewhat is wanting, though it come very neere,
It signifies unproperly, when it is put for a thing where somewhat is wanting, though it come very near,
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(19) part (DIV1)
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or endeuoureth to come neere to full perfection: as often is seene in many places of the scriptures.
or endeavoureth to come near to full perfection: as often is seen in many places of the Scriptures.
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(19) part (DIV1)
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So was Noah, Iob, Tam, or perfect, though they wanted somewhat. So is it taken in this place.
So was Noah, Job, Tam, or perfect, though they wanted somewhat. So is it taken in this place.
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(19) part (DIV1)
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For the most vpright in the world (Christ onely excepted) haue not had all.
For the most upright in the world (christ only excepted) have not had all.
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(19) part (DIV1)
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So as that the supposed perfection of Pelagian or Romaine Catholique, cannot warrant it selfe.
So as that the supposed perfection of Pelagian or Roman Catholic, cannot warrant it self.
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(19) part (DIV1)
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Now this which signifieth somewhat vnproperly, is likewise taken two wayes: 1 for sincerity. 2 Vnblameablenes.
Now this which signifies somewhat unproperly, is likewise taken two ways: 1 for sincerity. 2 Unblamableness.
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(19) part (DIV1)
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For sincerity, as 1, Kings, 9, 4. And is quite contrary to hypocrisie.
For sincerity, as 1, Kings, 9, 4. And is quite contrary to hypocrisy.
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(19) part (DIV1)
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Hypocrisie is most naturall, displeasing God, hard to discry in a mans owne selfe, and will creepe into euery good duty toward God or man.
Hypocrisy is most natural, displeasing God, hard to descry in a men own self, and will creep into every good duty towards God or man.
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(19) part (DIV1)
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And yet for all that, men must not be hypocrites, but sincere. Which the better to know, consider what is sincerity, how necessary, how to be tried, how to be kept.
And yet for all that, men must not be Hypocrites, but sincere. Which the better to know, Consider what is sincerity, how necessary, how to be tried, how to be kept.
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(19) part (DIV1)
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Sincerity or vprightnes in this place first meant, is conformity of the whole man, with sound and full information to euerlasting life.
Sincerity or uprightness in this place First meant, is conformity of the Whole man, with found and full information to everlasting life.
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(19) part (DIV1)
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This information is in the truth of God, well vnderstood and beleeued. The whole man is soule and body, thoughts, will, & practises at all times.
This information is in the truth of God, well understood and believed. The Whole man is soul and body, thoughts, will, & practises At all times.
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Conformity is fashioning all things according to sound truth.
Conformity is fashioning all things according to found truth.
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A sincere man is like a christall glasse, with a light in the middest, which appeareth through euery part thereof:
A sincere man is like a crystal glass, with a Light in the midst, which appears through every part thereof:
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so as that truth within, breaketh out in euery parcell. Sincere men therefore, 1 are in euery thing alike.
so as that truth within, breaks out in every parcel. Sincere men Therefore, 1 Are in every thing alike.
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2 Shine from the heart within. 3 Cannot possibly lie hid. It is so necessary, as nothing without it can please God.
2 Shine from the heart within. 3 Cannot possibly lie hid. It is so necessary, as nothing without it can please God.
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What the fruites of it be, looke Prouerb. 2, 7, 21, Prouer. 10, 9, Prouerb. 11, 3, 6, 20, Prouer. 28, 6, 10, 18, Pro. 2, 9, 10.2, Cor. 1, 12. A man may try whether it be in himselfe.
What the fruits of it be, look Proverb. 2, 7, 21, Prover 10, 9, Proverb. 11, 3, 6, 20, Prover 28, 6, 10, 18, Pro 2, 9, 10.2, Cor. 1, 12. A man may try whither it be in himself.
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1 If hee account of things according to their nature, of great, greatly.
1 If he account of things according to their nature, of great, greatly.
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Hypocrites will straine Gnats, and swallow Cammels, will be curious in ceremonies, and omit greater things:
Hypocrites will strain Gnats, and swallow Camels, will be curious in ceremonies, and omit greater things:
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sincerity will in their place regard both. Therefore serueth the true light in the hart. 2 If he be most seuere towards himselfe.
sincerity will in their place regard both. Therefore serveth the true Light in the heart. 2 If he be most severe towards himself.
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Hypocrites are most hard to others:
Hypocrites Are most hard to Others:
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looke Iohn, 8, 3. Math. 7, 3. the sincerest are most fauourable, as being priuie to the in bred corruption.
look John, 8, 3. Math. 7, 3. the Sincerest Are most favourable, as being privy to the in bred corruption.
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So was Iob toward his children, tollerating their banquetting, though himselfe were not with them. Ioseph toward Mary with child, &c. 3 If he be more carefull to please God then all the world beside:
So was Job towards his children, tolerating their banqueting, though himself were not with them. Ioseph towards Marry with child, etc. 3 If he be more careful to please God then all the world beside:
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Hypocrites doe all things to be seene of men, make more of the reputation of the world,
Hypocrites do all things to be seen of men, make more of the reputation of the world,
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then the witnesse of their owne conscience. 4 If he be willing to beare aduertisements, admonitions, reprehensions.
then the witness of their own conscience. 4 If he be willing to bear advertisements, admonitions, reprehensions.
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A sincere party meaneth wel from his hart, and therefore can be content to be called vpon:
A sincere party means well from his heart, and Therefore can be content to be called upon:
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the hypocrite is vnsound at the hart, and cannot abide to be gaged, he is touched on the gall,
the hypocrite is unsound At the heart, and cannot abide to be gaged, he is touched on the Gall,
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so did the Iewes to Stephen. Act, 7, 54. 5 It is impossible to be smothered, it will breake open, & cannot lie hid:
so did the Iewes to Stephen. Act, 7, 54. 5 It is impossible to be smothered, it will break open, & cannot lie hid:
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hypocrites are couchant, & can haue a faire gloue on a foule hand.
Hypocrites Are couchant, & can have a fair glove on a foul hand.
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(19) part (DIV1)
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This is kept and preserued, 1 by the sincere milke of the word, 1, Pet. 1, 2. and continuall desire to be enformed in the sound truth.
This is kept and preserved, 1 by the sincere milk of the word, 1, Pet. 1, 2. and continual desire to be informed in the found truth.
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2 The more one endeauoureth to search and sound him selfe, the better shal he preserue his sincerity. Standing waters corrupt.
2 The more one endeavoureth to search and found him self, the better shall he preserve his sincerity. Standing waters corrupt.
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3 Often setting of a mans selfe in the presence of God, and before his iudgement seate.
3 Often setting of a men self in the presence of God, and before his judgement seat.
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Thus much of the first acception, the other followeth, which is vnblameablenes:
Thus much of the First acception, the other follows, which is Unblamableness:
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not that the seruant of God shal not sometimes be charged with somewhat amisse, or shall not in a slip be ouer-taken: but,
not that the servant of God shall not sometime be charged with somewhat amiss, or shall not in a slip be overtaken: but,
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(19) part (DIV1)
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Vnblameablenes is such vprightnes, whereby a mans life cannot be noted with any raigning sinne after his effectuall calling:
Unblamableness is such uprightness, whereby a men life cannot be noted with any reigning sin After his effectual calling:
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so was Samuel, Iob, Paule, and some others, as Elizabeth and Zacharie. Luk, 1.
so was Samuel, Job, Paul, and Some Others, as Elizabeth and Zacharias. Luk, 1.
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Now both these, sincerity, and vnblameablenes, must be in one party, and in all the life.
Now both these, sincerity, and Unblamableness, must be in one party, and in all the life.
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But some may say, that is impossible:
But Some may say, that is impossible:
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for aunswer heereto, looke the fift and sixt generall remembrance, in the beginning of this Psalme.
for answer hereto, look the fift and sixt general remembrance, in the beginning of this Psalm.
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Now by this before, we learne, that,
Now by this before, we Learn, that,
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(19) part (DIV1)
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1 Vprightnes of sincerity, and vnblameablenes, as it is most necessary, so should it be with the first,
1 Uprightness of sincerity, and Unblamableness, as it is most necessary, so should it be with the First,
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or else all will be vnsound, neither would the Prophet haue set it first.
or Else all will be unsound, neither would the Prophet have Set it First.
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2 And that we must iudge of our selues, and others, by vprightnes in the way, that is vocation of a Christian, or any other more especiall:
2 And that we must judge of our selves, and Others, by uprightness in the Way, that is vocation of a Christian, or any other more especial:
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(19) part (DIV1)
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the world doth otherwise, they commend for things that are not of a mans calling. Thus much of the first duty, the commendation followeth.
the world does otherwise, they commend for things that Are not of a men calling. Thus much of the First duty, the commendation follows.
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Blessed, that is, such parties are happy, or happinesses, that is, many blessings belong to such,Blessed, that is, such parties Are happy, or Happinesses, that is, many blessings belong to such,
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or it is, and shall be happily to such, for so many wayes may the word be taken.
or it is, and shall be happily to such, for so many ways may the word be taken.
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The Prophets meaning is, that such parties are in an estate most to be liked, and longed for:
The prophets meaning is, that such parties Are in an estate most to be liked, and longed for:
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as the world count happy those in whose steedes they could wish themselues. I thinke it not the fittest heere to dispute of blessednes, what it should be,
as the world count happy those in whose steeds they could wish themselves. I think it not the Fittest Here to dispute of blessedness, what it should be,
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or what good things it containeth in it, that is not the Prophets meaning.
or what good things it Containeth in it, that is not the prophets meaning.
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Whosoeuer would know this, for the cause of blessednes, let them looke Psal. 32, 2, Rom. 4, 7, and for the fruites the beginning of the 26 of Leuit. and 28 of Deutrono.
Whosoever would know this, for the cause of blessedness, let them look Psalm 32, 2, Rom. 4, 7, and for the fruits the beginning of the 26 of Levites and 28 of Deuteronomy.
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This blessednes which is heere named, hath two degrees in this life. the life to come.
This blessedness which is Here nam, hath two Degrees in this life. the life to come.
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Blessednes in this life, may be called blessednes of grace. Blessednes in the life to come, of glory:
Blessedness in this life, may be called blessedness of grace. Blessedness in the life to come, of glory:
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of these haue one, and be sure of both.
of these have one, and be sure of both.
pp-f d vhi pi, cc vbi j pp-f d.
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Heere though, is principally meant blessednes of grace, whereto a man may reach in this life,
Here though, is principally meant blessedness of grace, whereto a man may reach in this life,
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as also Mat. 5, 2, 3, &c. Math. 13, 16, Pro. 28, 14, That vpright men are happy, it is most certaine, no vprightnes, but by the spirit of sanctification, no sanctification without iustification, no iustification without forgiuenes of sinnes, wherein is blessednes. Psal. 32.2. Rom. 4.7. God is vpright mens shield, Prouerb, 2, 7. The Lord delighteth in them.
as also Mathew 5, 2, 3, etc. Math. 13, 16, Pro 28, 14, That upright men Are happy, it is most certain, no uprightness, but by the Spirit of sanctification, no sanctification without justification, no justification without forgiveness of Sins, wherein is blessedness. Psalm 32.2. Rom. 4.7. God is upright men's shield, Proverb, 2, 7. The Lord delights in them.
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Prouer. 11, 20. What can be more.
Prover 11, 20. What can be more.
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And if hypocrites be so cursed, as indeede they are, sincere cannot choose but be most happy.
And if Hypocrites be so cursed, as indeed they Are, sincere cannot choose but be most happy.
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(19) part (DIV1)
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Was it not this, that made God fauour Noah, Iob, &c. Wherefore, 1 They greatly erre, who thinke the godly of all men most miserable.
Was it not this, that made God favour Noah, Job, etc. Wherefore, 1 They greatly err, who think the godly of all men most miserable.
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2 All happy men are in a sure estate, that cannot be lost. Happines of grace is surer then of nature.
2 All happy men Are in a sure estate, that cannot be lost. Happiness of grace is Surer then of nature.
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That was in our owne keeping, and was lost. This is in Gods fauour, which is vnchangeable, and cannot miscarie.
That was in our own keeping, and was lost. This is in God's favour, which is unchangeable, and cannot miscarry.
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So as that all vpright men may haue sound consolation, that they neuer shall faile.
So as that all upright men may have found consolation, that they never shall fail.
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3 Vpright men may haue many afflictions, as indeede they haue, as Abraham, Isaack, Iacob, Dauid, Abel, &c. yet are they blessed.
3 Upright men may have many afflictions, as indeed they have, as Abraham, Isaac, Iacob, David, Abel, etc. yet Are they blessed.
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So as that no outward or inward afflictions, of what kind so euer, can hinder an vpright mans happines. Nay they shal further it. Math. 5, 10.
So as that no outward or inward afflictions, of what kind so ever, can hinder an upright men happiness. Nay they shall further it. Math. 5, 10.
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Wherfore iudge no man by his afflictions to be out of the fauour of God, else might Lazarus haue beene thought amisse of.
Wherefore judge no man by his afflictions to be out of the favour of God, Else might Lazarus have been Thought amiss of.
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4 If vpright persons are happy, then hypocrites and notorious sinners are wretched, and yet enioy they much outward prosperity.
4 If upright Persons Are happy, then Hypocrites and notorious Sinners Are wretched, and yet enjoy they much outward Prosperity.
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Outward good things therefore, doe not alwayes shew that a man is happy. 5 And seeing that vpright men are happy, who would not labour to be vpright,
Outward good things Therefore, do not always show that a man is happy. 5 And seeing that upright men Are happy, who would not labour to be upright,
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though it cost him (as it wil great) neuer so much endeuour?
though it cost him (as it will great) never so much endeavour?
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Hitherto hath beene the first duty & commendation of it, now followeth the second, which is, Walking in the law of Iehoua, set out by the parties in whō it is, who are said to walk.
Hitherto hath been the First duty & commendation of it, now follows the second, which is, Walking in the law of Iehoua, Set out by the parties in whom it is, who Are said to walk.
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(19) part (DIV1)
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In this duty are two things to be considered, 1 The practise of walking. 2 The forme or rule, in the law of Iehoua.
In this duty Are two things to be considered, 1 The practice of walking. 2 The Form or Rule, in the law of Iehoua.
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To walke, is a borrowed word, as that before of the way: and signifieth the ordering of life,
To walk, is a borrowed word, as that before of the Way: and signifies the ordering of life,
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(19) part (DIV1)
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and hath in it two things. 1 That as in a way there are many steps to be set,
and hath in it two things. 1 That as in a Way there Are many steps to be Set,
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so are there sundry particulars in life.
so Are there sundry particulars in life.
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2 That as in the way, euery step must be ordered, so must euery particular of life be.
2 That as in the Way, every step must be ordered, so must every particular of life be.
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Of the particulars which are in life, there is 1 the beginning or head of the way, the hart. 2 Passages on frō the hart.
Of the particulars which Are in life, there is 1 the beginning or head of the Way, the heart. 2 Passages on from the heart.
pp-f dt n2-j r-crq vbr p-acp n1, pc-acp vbz crd dt n1 cc n1 pp-f dt n1, dt n1. crd n2 a-acp p-acp dt n1.
(19) part (DIV1)
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The hart is to be vnderstood the soule, that is minde and will, from whence as from the hart of the body naturall life commeth,
The heart is to be understood the soul, that is mind and will, from whence as from the heart of the body natural life comes,
dt n1 vbz pc-acp vbi vvn dt n1, cst vbz n1 cc n1, p-acp c-crq c-acp p-acp dt n1 pp-f dt n1 j n1 vvz,
(19) part (DIV1)
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so the beginning of godly life must proceede.
so the beginning of godly life must proceed.
av dt n-vvg pp-f j n1 vmb vvi.
(19) part (DIV1)
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The soule therefore must as the first step, be set in the law of God, out of which if it stand, all other things run ryot.
The soul Therefore must as the First step, be Set in the law of God, out of which if it stand, all other things run riot.
dt n1 av vmb p-acp dt ord n1, vbb vvn p-acp dt n1 pp-f np1, av pp-f r-crq cs pn31 vvb, d j-jn n2 vvb n1.
(19) part (DIV1)
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This is the more to be thought of, for that the hart by nature is turned from God. 2 It is very hard to recall it,
This is the more to be Thought of, for that the heart by nature is turned from God. 2 It is very hard to Recall it,
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(19) part (DIV1)
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& fixe it. 3 And being once set, will easily draw the whole man. Passages from this fountaine & head, are 1 Kinds of life. 2 Duties of life.
& fix it. 3 And being once Set, will Easily draw the Whole man. Passages from this fountain & head, Are 1 Kinds of life. 2 Duties of life.
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(19) part (DIV1)
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Kinds of life, are particular callings. Euery one must be warrantable by the word of God.
Kinds of life, Are particular callings. Every one must be warrantable by the word of God.
n2 pp-f n1, vbr j n2. d crd vmb vbi j p-acp dt n1 pp-f np1.
(19) part (DIV1)
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Duties of life are the practises and works of ones calling, generall, or speciall. Of which sort are, 1 Thoughts. A motion without consent.
Duties of life Are the practises and works of ones calling, general, or special. Of which sort Are, 1 Thoughts. A motion without consent.
n2 pp-f n1 vbr dt n2 cc n2 pp-f pig n1, n1, cc j. pp-f r-crq n1 vbr, crd n2. dt n1 p-acp n1.
(19) part (DIV1)
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2 Affections, motions with some kinde of feeling, as ioy, hope, feare, loue, hatred, &c. 3 Actions, wherein besides some inward conceite, somewhat is performed, and these are of sundry sorts. 1 Naturall:
2 Affections, motions with Some kind of feeling, as joy, hope, Fear, love, hatred, etc. 3 Actions, wherein beside Some inward conceit, somewhat is performed, and these Are of sundry sorts. 1 Natural:
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(19) part (DIV1)
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such as are for the necessity of life, as eating, drinking, sleeping, &c. 2 Domesticall, such as are belonging to the family, as of husband, wife, father, children, maister, seruant.
such as Are for the necessity of life, as eating, drinking, sleeping, etc. 2 Domestical, such as Are belonging to the family, as of husband, wife, father, children, master, servant.
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(19) part (DIV1)
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3 Politicall, any way belonging to publique gouerning, as Prince, Magistrate, Subiect, &c. 4 Religious, which any way belong to the worship of God.
3 Political, any Way belonging to public governing, as Prince, Magistrate, Subject, etc. 4 Religious, which any Way belong to the worship of God.
crd np1, d n1 vvg p-acp j n-vvg, c-acp n1, n1, j-jn, av crd j, r-crq d n1 vvb p-acp dt n1 pp-f np1.
(19) part (DIV1)
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5 Ludicrous, which are of recreation, and disport.
5 Ludicrous, which Are of recreation, and disport.
crd j, r-crq vbr pp-f n1, cc vvi.
(19) part (DIV1)
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In euery of these, euery step (as it were) is carefully to be ordered:
In every of these, every step (as it were) is carefully to be ordered:
p-acp d pp-f d, d n1 (c-acp pn31 vbdr) vbz av-j pc-acp vbi vvn:
(19) part (DIV1)
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neyther is it sufficient to haue a generall good meaning to please God, vnlesse we endeuour in euery particular so to doe.
neither is it sufficient to have a general good meaning to please God, unless we endeavour in every particular so to do.
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(19) part (DIV1)
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Salomon commaundeth vs to looke to our feete, Eccle. 4, 17, & Paul chargeth we should walke circumspectly, looke Psal. 119, 105, Psal. 139, 2, 3.
Solomon commandeth us to look to our feet, Eccle. 4, 17, & Paul charges we should walk circumspectly, look Psalm 119, 105, Psalm 139, 2, 3.
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(19) part (DIV1)
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Hereby it appeareth, 1 that they doe not their duty, who onely carry a generall purpose to doe well,
Hereby it appears, 1 that they do not their duty, who only carry a general purpose to do well,
av pn31 vvz, vvn cst pns32 vdb xx po32 n1, r-crq av-j vvi dt j n1 pc-acp vdi av,
(19) part (DIV1)
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vnlesse they endeuour the same in particuler.
unless they endeavour the same in particular.
cs pns32 n1 dt d p-acp j.
(19) part (DIV1)
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2 That none can be too carefull of his walking, and leading his life, so as it is a false charge to count any too precise.
2 That none can be too careful of his walking, and leading his life, so as it is a false charge to count any too precise.
crd cst pix vmb vbi av j pp-f po31 n-vvg, cc vvg po31 n1, av c-acp pn31 vbz dt j n1 pc-acp vvi d av j.
(19) part (DIV1)
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3 And that if euery particular should be looked vnto, a man had neede of great knowledge and wisedome out of the scriptures.
3 And that if every particular should be looked unto, a man had need of great knowledge and Wisdom out of the Scriptures.
crd cc d cs d j vmd vbi vvn p-acp, dt n1 vhd n1 pp-f j n1 cc n1 av pp-f dt n2.
(19) part (DIV1)
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Thus much of the practise of walking, now followeth the forme or rule, whereto this walking is to be framed, in the law of Iehouah, which so is to be vnderstoode,
Thus much of the practice of walking, now follows the Form or Rule, whereto this walking is to be framed, in the law of Jehovah, which so is to be understood,
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(19) part (DIV1)
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as that it must be alone:
as that it must be alone:
c-acp cst pn31 vmb vbi j:
(19) part (DIV1)
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so Psalme 1, 2. and Psal, 119, 97, for indeede there is none who can prescribe a sufficient rule but onely God, whose wisedome and iustice is aboue all creatures.
so Psalm 1, 2. and Psalm, 119, 97, for indeed there is none who can prescribe a sufficient Rule but only God, whose Wisdom and Justice is above all creatures.
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(19) part (DIV1)
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Heere therfore is thrust out, 1 nature which (the Stoicks say) if we follow as a guide, we shall neuer doe amisse. Nature is corrupt.
Here Therefore is thrust out, 1 nature which (the Stoics say) if we follow as a guide, we shall never do amiss. Nature is corrupt.
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(19) part (DIV1)
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The best life in this kinde, is but ciuill, which indeede nowe a dayes in the world doth carry the greatest shew, where onely appearance preuaileth.
The best life in this kind, is but civil, which indeed now a days in the world does carry the greatest show, where only appearance prevaileth.
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(19) part (DIV1)
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It is a most dangerous course, not for that it is not necessary, but for that most commonly it abandoneth all power of true godlines.
It is a most dangerous course, not for that it is not necessary, but for that most commonly it abandoneth all power of true godliness.
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(19) part (DIV1)
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2 And seeketh only the report for honesty among men.
2 And seeks only the report for honesty among men.
crd cc vvz av-j dt n1 p-acp n1 p-acp n2.
(19) part (DIV1)
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It differeth from true Christian life, because that ciuill life hangeth vpon the reputation of men, which if it obtaine, it is content, Christian life is ordered by faith, that is knowledge of the word, and application of Christ.
It differeth from true Christian life, Because that civil life hangs upon the reputation of men, which if it obtain, it is content, Christian life is ordered by faith, that is knowledge of the word, and application of christ.
pn31 vvz p-acp j njp n1, c-acp cst j n1 vvz p-acp dt n1 pp-f n2, r-crq cs pn31 vvb, pn31 vbz j, np1 n1 vbz vvn p-acp n1, cst vbz n1 pp-f dt n1, cc n1 pp-f np1.
(19) part (DIV1)
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2 Ciuill life respecteth men most, Christian life endeuoureth to please God. 3 Ciuill life is not very carefull of religious duties, Christian life is in publique,
2 Civil life respecteth men most, Christian life endeavoureth to please God. 3 Civil life is not very careful of religious duties, Christian life is in public,
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(19) part (DIV1)
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and priuate, the other not much.
and private, the other not much.
cc j, dt n-jn xx av-d.
(19) part (DIV1)
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4 Ciuil life maketh no great conscience of smaller sinnes, as in swearing lesse oathes, idlenes, gaming. Christian life doth.
4 Civil life makes no great conscience of smaller Sins, as in swearing less Oaths, idleness, gaming. Christian life does.
crd j n1 vvz dx j n1 pp-f jc n2, c-acp p-acp vvg dc n2, n1, n-vvg. np1 n1 vdz.
(19) part (DIV1)
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5 Ciuill life neuer taketh any care to resist the sinnes of the time, Christian doth.
5 Civil life never Takes any care to resist the Sins of the time, Christian does.
crd j n1 av-x vvz d n1 pc-acp vvi dt n2 pp-f dt n1, np1 vdz.
(19) part (DIV1)
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2 Heere is remoued euery mans owne particular course, which he setteth to himselfe, and pleaseth himselfe in. Iere. 44, 17. 3 Other folkes example is not a sufficient rule.
2 Here is removed every men own particular course, which he sets to himself, and Pleases himself in. Jeremiah 44, 17. 3 Other folks Exampl is not a sufficient Rule.
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(19) part (DIV1)
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The sufficient rule is, the law of Iehoua, for the kinde, it is a law, for the Author, it is of Iehoua.
The sufficient Rule is, the law of Iehoua, for the kind, it is a law, for the Author, it is of Iehoua.
dt j n1 vbz, dt n1 pp-f np1, p-acp dt n1, pn31 vbz dt n1, p-acp dt n1, pn31 vbz pp-f np1.
(19) part (DIV1)
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The law is heere, the word of God, and is taken particularly for the 10 Commaundements, or fiue bookes of Moses. Generally, for the whole Bible.
The law is Here, the word of God, and is taken particularly for the 10 commandments, or fiue books of Moses. Generally, for the Whole bible.
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(19) part (DIV1)
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It is taken generally in this place, as else where, 1, Psal. 2. Psal, 19, 7, heere-vpon sinne is counted transgression of the law, that is, breach of the word of God written.
It is taken generally in this place, as Else where, 1, Psalm 2. Psalm, 19, 7, hereupon sin is counted Transgression of the law, that is, breach of the word of God written.
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(19) part (DIV1)
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Now this name of law is to be vnderstood, as of the whole body of the scriptures,
Now this name of law is to be understood, as of the Whole body of the Scriptures,
av d n1 pp-f n1 vbz pc-acp vbi vvn, c-acp pp-f dt j-jn n1 pp-f dt n2,
(19) part (DIV1)
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so of euery particular branch thereof, in so much as euen particular examples many times haue the force of generall doctrine. Marke then that,
so of every particular branch thereof, in so much as even particular Examples many times have the force of general Doctrine. Mark then that,
av pp-f d j n1 av, p-acp av av-d c-acp av j n2 d n2 vhb dt n1 pp-f j n1. n1 av d,
(19) part (DIV1)
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1 The Papists erre who teach that some parts of the word of God are but counfailes, which a man may follow if hee will,
1 The Papists err who teach that Some parts of the word of God Are but counfailes, which a man may follow if he will,
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(19) part (DIV1)
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and that all are not lawes, whereto one is bound. 2 That as subiects are bound to take knowledge of the lawes of the Land,
and that all Are not laws, whereto one is bound. 2 That as Subjects Are bound to take knowledge of the laws of the Land,
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(19) part (DIV1)
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so are they of the word of God.
so Are they of the word of God.
av vbr pns32 pp-f dt n1 pp-f np1.
(19) part (DIV1)
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3 And seeing that men will looke to the lawes of the Land, why should they not much more to this?
3 And seeing that men will look to the laws of the Land, why should they not much more to this?
crd cc vvg d n2 vmb vvi p-acp dt n2 pp-f dt n1, q-crq vmd pns32 xx d dc p-acp d?
(19) part (DIV1)
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4 So reade, heare, and thinke of the word of God, as of the law of thy life.
4 So read, hear, and think of the word of God, as of the law of thy life.
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(19) part (DIV1)
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5 That as euery law broken hath some penalty or other, so hath the law of God.
5 That as every law broken hath Some penalty or other, so hath the law of God.
crd cst c-acp d n1 vvn vhz d n1 cc n-jn, av vhz dt n1 pp-f np1.
(19) part (DIV1)
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Now followeth the Author, Iehoua, Father, Sonne, and holy Ghost, know one well, know all well, know not all, know none.
Now follows the Author, Iehoua, Father, Son, and holy Ghost, know one well, know all well, know not all, know none.
av vvz dt n1, np1, n1, n1, cc j n1, vvb pi av, vvb d av, vvb xx d, vvb pix.
(19) part (DIV1)
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Where-vpon it followeth, that the Iewes or Turks lawes which they boast of, neither of thē acknowledging Christ,
Whereupon it follows, that the Iewes or Turks laws which they boast of, neither of them acknowledging christ,
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(19) part (DIV1)
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and the holy Ghost, is not to be counted the law of God. For the word of God wrongly vnderstood, is not the word of God.
and the holy Ghost, is not to be counted the law of God. For the word of God wrongly understood, is not the word of God.
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(19) part (DIV1)
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Nor surely the Papists doctrine, misvnderstanding many fundamentall grounds touching Christ: so as that none that is not orthodoxicall, cannot properly be said to haue this.
Nor surely the Papists Doctrine, misunderstanding many fundamental grounds touching christ: so as that none that is not orthodoxicall, cannot properly be said to have this.
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(19) part (DIV1)
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This law is said to be Iehoua, &c. because,
This law is said to be Iehoua, etc. Because,
d n1 vbz vvn pc-acp vbi np1, av c-acp,
(19) part (DIV1)
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1 He maketh it. 2 He can best iudge of the breaking or keeping of it. 3 He onely can dispence against it.
1 He makes it. 2 He can best judge of the breaking or keeping of it. 3 He only can dispense against it.
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(19) part (DIV1)
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Wee gather then, 1 that no exception can be taken against this law, for wisedome, iustice, equity.
we gather then, 1 that no exception can be taken against this law, for Wisdom, Justice, equity.
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(19) part (DIV1)
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2 That being Gods, it must be spiritually vnderstood. 3 That wee remember God taketh knowledge of euery step that is awry.
2 That being God's, it must be spiritually understood. 3 That we Remember God Takes knowledge of every step that is awry.
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(19) part (DIV1)
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4 That we must approue all our obedience to him, and doe all for his sake.
4 That we must approve all our Obedience to him, and do all for his sake.
crd cst pns12 vmb vvi d po12 n1 p-acp pno31, cc vdb d p-acp po31 n1.
(19) part (DIV1)
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5 And that it being said that they walke in his law, the meaning is, that alwayes and in euery place they so doe.
5 And that it being said that they walk in his law, the meaning is, that always and in every place they so do.
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(19) part (DIV1)
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Now with this second duty should be repeated the word blessed, as indeede with euery other of the foure which follow,
Now with this second duty should be repeated the word blessed, as indeed with every other of the foure which follow,
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(19) part (DIV1)
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but it may suffice to haue opened it once for all. Thus much of the two duties in the first verse.
but it may suffice to have opened it once for all. Thus much of the two duties in the First verse.
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(19) part (DIV1)
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The second verse followeth, wherein are two duties. the commendation as before.
The second verse follows, wherein Are two duties. the commendation as before.
dt ord n1 vvz, c-crq vbr crd n2. dt n1 c-acp a-acp.
(19) part (DIV1)
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The two duties are, 1 Keeping his, that is, Iehouahs testimonies. 2 Seeking him, that is, Iehouah with their whole hart.
The two duties Are, 1 Keeping his, that is, Iehouahs testimonies. 2 Seeking him, that is, Jehovah with their Whole heart.
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(19) part (DIV1)
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In the former of these two, which is the third generall dutie, are 1 obiect, or thing where about the endeauour is.
In the former of these two, which is the third general duty, Are 1 Object, or thing where about the endeavour is.
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(19) part (DIV1)
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His testimonies. 2 Act, the endeuour or practise about this thing. Keeping. His testimonies. 2 Act, the endeavour or practice about this thing. Keeping.
po31 n2. crd n1, dt n1 cc n1 p-acp d n1. vvg.
(19) part (DIV1)
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Testimonie, for matter and meaning, is the same with law, in the verse going before, to wit, the written word of God:
Testimony, for matter and meaning, is the same with law, in the verse going before, to wit, the written word of God:
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(19) part (DIV1)
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so is it likewise taken, Psal. 197, and else where.
so is it likewise taken, Psalm 197, and Else where.
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(19) part (DIV1)
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Now yet for the vse of this name testimonies heere, for better vnderstanding of it, it seemeth that testimonie or witnes, is a word which cannot well be vnderstoode, without reference or respect to some other.
Now yet for the use of this name testimonies Here, for better understanding of it, it seems that testimony or witness, is a word which cannot well be understood, without Referente or respect to Some other.
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(19) part (DIV1)
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Where-vpon as the things are diuers, which may be respected, so may the particular sence of this word be.
Whereupon as the things Are diverse, which may be respected, so may the particular sense of this word be.
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(19) part (DIV1)
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It is vsed in respect 1 of man to man. 2 Of man to God.
It is used in respect 1 of man to man. 2 Of man to God.
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(19) part (DIV1)
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And that seuerally or ioyntly, when GOD witnesseth to man, or man to God, or both to each other.
And that severally or jointly, when GOD Witnesseth to man, or man to God, or both to each other.
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(19) part (DIV1)
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Heere I iudge it to be, to be vnderstoode betweene God and man ioyntly, and mutually, whereby God witnesseth to man, and man to God.
Here I judge it to be, to be understood between God and man jointly, and mutually, whereby God Witnesseth to man, and man to God.
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(19) part (DIV1)
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Now this ariseth from the compact or couenant, which is betweene God, and his people. For so doe God and man couenant.
Now this arises from the compact or Covenant, which is between God, and his people. For so do God and man Covenant.
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(19) part (DIV1)
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Looke Ier: 31, 31. God promising to take the people for his, that is to fauour them euery way for things of this life,
Look Jeremiah: 31, 31. God promising to take the people for his, that is to favour them every Way for things of this life,
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(19) part (DIV1)
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and of that which is to come: the people promising againe, to acknowledge & worship God according to his will.
and of that which is to come: the people promising again, to acknowledge & worship God according to his will.
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(19) part (DIV1)
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This couenant he likewise maketh with particular men, Gen. 17, 7, 10, so is God called the God of Abraham, Isaac, and Iacob.
This Covenant he likewise makes with particular men, Gen. 17, 7, 10, so is God called the God of Abraham, Isaac, and Iacob.
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(19) part (DIV1)
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Heere-vpon is that of the Ark of the testimonie, Exod. 30, 6, and Psal. 122, 4,
Hereupon is that of the Ark of the testimony, Exod 30, 6, and Psalm 122, 4,
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(19) part (DIV1)
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as a witnes of this couenant, and for that the tables of the couenant, or witnesses of this couenant, were in it, Heb. 9, 4. Act, 7, 44.
as a witness of this Covenant, and for that the tables of the Covenant, or Witnesses of this Covenant, were in it, Hebrew 9, 4. Act, 7, 44.
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(19) part (DIV1)
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So that the written law of God is the witnes or testimonie of the wil of God toward vs,
So that the written law of God is the witness or testimony of the will of God towards us,
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(19) part (DIV1)
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& of our profession of our dutie towards him.
& of our profession of our duty towards him.
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(19) part (DIV1)
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So when God had published his law, the people professed whatsoeuer the Lord commaunded, that would they doe. Deut. 5, 27. Where-vpon we are to take the proclamation of the law, Exod. 20, not so much for the very couenant of saluation, (which is but one founded on Christ) as for the articles or heads of the conuention & agreement betweene God and man.
So when God had published his law, the people professed whatsoever the Lord commanded, that would they do. Deuteronomy 5, 27. Whereupon we Are to take the proclamation of the law, Exod 20, not so much for the very Covenant of salvation, (which is but one founded on christ) as for the Articles or Heads of the convention & agreement between God and man.
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(19) part (DIV1)
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These things God requireth, these things man will performe by himselfe, or Christ.
These things God requires, these things man will perform by himself, or christ.
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(19) part (DIV1)
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Neither is this name of testimonies more to be vnderstoode of the whole body of the law,
Neither is this name of testimonies more to be understood of the Whole body of the law,
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(19) part (DIV1)
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then of euery branch and clause of it, which witnesseth the former.
then of every branch and clause of it, which Witnesseth the former.
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(19) part (DIV1)
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So as that these testimonies are mutuall, declaring on Gods part, not why he is our God,
So as that these testimonies Are mutual, declaring on God's part, not why he is our God,
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(19) part (DIV1)
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but what he requireth of vs:
but what he requires of us:
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(19) part (DIV1)
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and on ours, not why we are receaued (for that is for Christ) but what we desire to doe.
and on ours, not why we Are received (for that is for christ) but what we desire to do.
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(19) part (DIV1)
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That God thus witnesseth it is cleare, Deut. 4, 45, these are the witnesses, &c. where the Geneuans note, that is, the articles and points of the couenant:
That God thus Witnesseth it is clear, Deuteronomy 4, 45, these Are the Witnesses, etc. where the genevans note, that is, the Articles and points of the Covenant:
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(19) part (DIV1)
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so Deut. 6, 17, so Psal. 19, 8. That his people likewise doe witnes. Reade Iosh: 24, 22. Deut. 5, 27. Sundry vses arise from hence, and first from the consideration of these testimonies: 1 on Gods part to vs ward. That,
so Deuteronomy 6, 17, so Psalm 19, 8. That his people likewise do witness. Reade Joshua: 24, 22. Deuteronomy 5, 27. Sundry uses arise from hence, and First from the consideration of these testimonies: 1 on God's part to us ward. That,
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(19) part (DIV1)
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1 Our chiefe care should be to be in league with God, which is to vs the fountaine of all good things,
1 Our chief care should be to be in league with God, which is to us the fountain of all good things,
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(19) part (DIV1)
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and without the which we can neither looke for, and shall be sure to find no good thing.
and without the which we can neither look for, and shall be sure to find no good thing.
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(19) part (DIV1)
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2 So must we reade, and heare the word, as the articles which God requireth we should subscribe vnto:
2 So must we read, and hear the word, as the Articles which God requires we should subscribe unto:
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(19) part (DIV1)
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and therefore had neede well to vnderstand them. 3 It is a couenant of speciall account, where are so many witnesses and articles,
and Therefore had need well to understand them. 3 It is a Covenant of special account, where Are so many Witnesses and Articles,
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(19) part (DIV1)
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and so many good things offered there-with.
and so many good things offered therewith.
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(19) part (DIV1)
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4 That God cannot but take knowledge of the violating of it, and greeuously punish it.
4 That God cannot but take knowledge of the violating of it, and grievously Punish it.
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(19) part (DIV1)
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2 On our parts who are Gods people.
2 On our parts who Are God's people.
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(19) part (DIV1)
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1 Euery seruant of God taketh vpon him to obserue euerie clause of the Bible, according to the wil of God.
1 Every servant of God Takes upon him to observe every clause of the bible, according to the will of God.
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(19) part (DIV1)
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2 Euery sinner witnesseth against himselfe, hee denieth his owne deede and agreement:
2 Every sinner Witnesseth against himself, he Denieth his own deed and agreement:
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(19) part (DIV1)
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he had subscribed to the word of God, and by sinning now seemeth to denie his owne hand.
he had subscribed to the word of God, and by sinning now seems to deny his own hand.
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(19) part (DIV1)
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3 Where-vpon it needes must follow, that their owne conscience condemneth them.
3 Whereupon it needs must follow, that their own conscience Condemneth them.
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(19) part (DIV1)
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4 Though these witnesses for a time be not brought, yet certainly one day they shall,
4 Though these Witnesses for a time be not brought, yet Certainly one day they shall,
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(19) part (DIV1)
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when the bookes shall be opened. Now foloweth the act or practise of keeping: wherein are sundry things.
when the books shall be opened. Now Followeth the act or practice of keeping: wherein Are sundry things.
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(19) part (DIV1)
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1 Hauing the bookes of canonicall scripture, in their best originall, or translated copies. 2 The true and proper vnderstanding of them.
1 Having the books of canonical scripture, in their best original, or translated copies. 2 The true and proper understanding of them.
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(19) part (DIV1)
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3 Keeping and defending them in their own meanings, against all false doctrine whatsoeuer. 4 Holding them in present memory.
3 Keeping and defending them in their own meanings, against all false Doctrine whatsoever. 4 Holding them in present memory.
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(19) part (DIV1)
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5 Some iudgement, directing whereto euery one is to be applied. 6 Continuall practise of them in life.
5 some judgement, directing whereto every one is to be applied. 6 Continual practice of them in life.
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(19) part (DIV1)
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This is the third duty, whereto ioyne the word blessed as before. The fourth duty followeth.
This is the third duty, whereto join the word blessed as before. The fourth duty follows.
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(19) part (DIV1)
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And seeke him with their whole heart. Wherein we are to consider the endeuour: is, seeking with the whole hart. And seek him with their Whole heart. Wherein we Are to Consider the endeavour: is, seeking with the Whole heart.
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(19) part (DIV1)
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thing, where about the endeuor is, Iehoua.
thing, where about the endeavour is, Iehoua.
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(19) part (DIV1)
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First take knowledge of the thing, which is in the word him. That is, as appeareth in the 1 ver: Iehoua.
First take knowledge of the thing, which is in the word him. That is, as appears in the 1 ver: Iehoua.
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(19) part (DIV1)
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Iehoua may be confidered as he is in himselfe. reuealeth himselfe to vs.Iehoua may be considered as he is in himself. Revealeth himself to us
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(19) part (DIV1)
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As he is in himselfe, we can neuer finde out (which is the end of seeking) and though we could,
As he is in himself, we can never find out (which is the end of seeking) and though we could,
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(19) part (DIV1)
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yet would it helpe but little.
yet would it help but little.
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(19) part (DIV1)
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But as he sheweth himselfe to vs, wee may in some sort finde, and must search.
But as he shows himself to us, we may in Some sort find, and must search.
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(19) part (DIV1)
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Looke Deut. 29, 29. Ier. 9, 24: so Exod. 34. Nowe GOD reuealeth himselfe to be a Creator and preseruer, Redeemer and Sauiour.
Look Deuteronomy 29, 29. Jeremiah 9, 24: so Exod 34. Now GOD Revealeth himself to be a Creator and preserver, Redeemer and Saviour.
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(19) part (DIV1)
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God Creator, & preseruer, euery man in some sort knoweth without much seeking: so learne we, Act, 17, 27. Rom. 1, 20. Act, 14, 17.
God Creator, & preserver, every man in Some sort Knoweth without much seeking: so Learn we, Act, 17, 27. Rom. 1, 20. Act, 14, 17.
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(19) part (DIV1)
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So as that neyther men nor deuils are ignorant of him in part, who for all that doe not walke in his law. Titus. 1, 16. Indeede it is necessary that thus wee should know God, but it is not sufficient.
So as that neither men nor Devils Are ignorant of him in part, who for all that do not walk in his law. Titus. 1, 16. Indeed it is necessary that thus we should know God, but it is not sufficient.
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(19) part (DIV1)
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Heere the Prophet setteth out a peculiar state, wherein is blessednes, a man that knoweth the Creator may be wretched.
Here the Prophet sets out a peculiar state, wherein is blessedness, a man that Knoweth the Creator may be wretched.
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(19) part (DIV1)
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Dauid setteth downe a proper marke: knowledge of the Creator is common.
David sets down a proper mark: knowledge of the Creator is Common.
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(19) part (DIV1)
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So as that though to seeke God the Creator be required, yet it will not suffice.
So as that though to seek God the Creator be required, yet it will not suffice.
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(19) part (DIV1)
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Therefore are we in the second sence to vnderstand Iehoua heere, to wit, as he hath bewrayed himselfe toward vs a Redeemer and Sauiour.
Therefore Are we in the second sense to understand Iehoua Here, to wit, as he hath bewrayed himself towards us a Redeemer and Saviour.
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(19) part (DIV1)
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Wherein indeede is eternall life, which if we seeke not, we shall not finde heauen. Him did the wise men seeke, him Mary and others.
Wherein indeed is Eternal life, which if we seek not, we shall not find heaven. Him did the wise men seek, him Marry and Others.
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(19) part (DIV1)
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Now in seeking of God our Redeemer and Sauiour, sundry things are requisite. 1 The truth of saluation and doctrine of the will, God touching that: so Ier: 9, 23, 24.
Now in seeking of God our Redeemer and Saviour, sundry things Are requisite. 1 The truth of salvation and Doctrine of the will, God touching that: so Jeremiah: 9, 23, 24.
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(19) part (DIV1)
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This consisteth in the articles of Christian faith, the chiefest ground whereof is Christ, and thorough knowledge of him, 1, Cor. 2, 2, Phil. 3, 8, which truth,
This Consisteth in the Articles of Christian faith, the chiefest ground whereof is christ, and thorough knowledge of him, 1, Cor. 2, 2, Philip 3, 8, which truth,
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(19) part (DIV1)
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then may be in some sort to be in vs: when we can, 1 Discerne wholesome doctrine from vnwholsome and vnsound.
then may be in Some sort to be in us: when we can, 1 Discern wholesome Doctrine from unwholesome and unsound.
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(19) part (DIV1)
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Wholesome is that which nourisheth, and feedeth to euerlasting life: so is not all truth. Christes sheepe therefore know his voyce.
Wholesome is that which Nourishes, and feeds to everlasting life: so is not all truth. Christ's sheep Therefore know his voice.
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(19) part (DIV1)
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2 Haue grounds and texts of Scripture, where-vpon we build, whereto wee can haue recourse, and not start from them.
2 Have grounds and texts of Scripture, whereupon we built, whereto we can have recourse, and not start from them.
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(19) part (DIV1)
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2 Is his fauour and reconciliation, or bringing into grace againe with him. Him therefore must we seeke, reconciled, and pacified.
2 Is his favour and reconciliation, or bringing into grace again with him. Him Therefore must we seek, reconciled, and pacified.
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(19) part (DIV1)
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Ier. 31, 34. Who being angry, is most mighty, most iust,
Jeremiah 31, 34. Who being angry, is most mighty, most just,
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(19) part (DIV1)
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Whom none can pacifie but Christ, who is our peace, and procureth vs full and certaine iustification. Which we seeke:
Whom none can pacify but christ, who is our peace, and procureth us full and certain justification. Which we seek:
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(19) part (DIV1)
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when we 1 apprehend Christ. 2 Apply Christ. Of this it shall be good to consider the meanes. duties.
when we 1 apprehend christ. 2 Apply christ. Of this it shall be good to Consider the means. duties.
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(19) part (DIV1)
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The meanes in vs, is onely faith, wrought and maintayned by the holy spirit.
The means in us, is only faith, wrought and maintained by the holy Spirit.
dt n2 p-acp pno12, vbz av-j n1, vvn cc vvn p-acp dt j n1.
(19) part (DIV1)
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The duties are: 1 Entrance to the throane of grace, Heb. 4, 16. Rom. 5, 2, which is when being animated by the merit of Christ, we can come into the presence of God, & pray vnto him.
The duties Are: 1 Entrance to the throne of grace, Hebrew 4, 16. Rom. 5, 2, which is when being animated by the merit of christ, we can come into the presence of God, & pray unto him.
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(19) part (DIV1)
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2 Patient and reioycing minde, euen in the crosse, vpon perswasion of the loue of God. Rom. 5, 3. 3 Vpon perswasion of Gods fauour, to shew fauour to others.
2 Patient and rejoicing mind, even in the cross, upon persuasion of the love of God. Rom. 5, 3. 3 Upon persuasion of God's favour, to show favour to Others.
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(19) part (DIV1)
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3 Him must we seeke to obay. Psal, 24, 4, 5, 6. Without which all seeking is loosing.
3 Him must we seek to obey. Psalm, 24, 4, 5, 6. Without which all seeking is losing.
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(19) part (DIV1)
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4 As to our store-house of all good things when we want any, hauing alwayes recourse vnto him.
4 As to our storehouse of all good things when we want any, having always recourse unto him.
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(19) part (DIV1)
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Deu. 4, 29. Psa. 27, 8. 5 And lastly, so must we seeke him as to enioy him, and cleaue continually vnto him.
Deu. 4, 29. Psa. 27, 8. 5 And lastly, so must we seek him as to enjoy him, and cleave continually unto him.
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(19) part (DIV1)
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All and euery of these respects in Iehoua, must we haue, else shall not we seeke as we should.
All and every of these respects in Iehoua, must we have, Else shall not we seek as we should.
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(19) part (DIV1)
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So as that all idle questions are heere to be remoued, and worldly searching. God knowne pacified, obeyed must be:
So as that all idle questions Are Here to be removed, and worldly searching. God known pacified, obeyed must be:
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(19) part (DIV1)
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which we are to finde out. Thus much for the thing to be sought, now followeth the endeuour. Seeking with the whole hart.
which we Are to find out. Thus much for the thing to be sought, now follows the endeavour. Seeking with the Whole heart.
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(19) part (DIV1)
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Wherein is, 1 the action. 2 The adiunct. The action is, seeking. Seeking when it is true, is alwayes with desire.
Wherein is, 1 the actium. 2 The adjunct. The actium is, seeking. Seeking when it is true, is always with desire.
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(19) part (DIV1)
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Desire alwayes sheweth some absence, either of the thing, or some circumstance, or quantity, or quality.
Desire always shows Some absence, either of the thing, or Some circumstance, or quantity, or quality.
vvb av vvz d n1, av-d pp-f dt n1, cc d n1, cc n1, cc n1.
(19) part (DIV1)
3100
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Of euery or all of these, the liuelier the feeling is, the greater is the desire.
Of every or all of these, the livelier the feeling is, the greater is the desire.
pp-f d cc d pp-f d, dt jc dt n1 vbz, dt jc vbz dt n1.
(19) part (DIV1)
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Desire is alwayes encreased by opinion of necessity. excellencie. Both which in God, cannot but be most infinite:
Desire is always increased by opinion of necessity. excellency. Both which in God, cannot but be most infinite:
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(19) part (DIV1)
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so as the desire should be great. It alwayes hath, 1 Often and earnest practise of praying.
so as the desire should be great. It always hath, 1 Often and earnest practice of praying.
av c-acp dt n1 vmd vbi j. pn31 av vhz, vvd av cc j n1 pp-f vvg.
(19) part (DIV1)
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2 Diligence in the vse of ordinarie meanes:
2 Diligence in the use of ordinary means:
crd n1 p-acp dt n1 pp-f j n2:
(19) part (DIV1)
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where much christian and godly wisedome is necessary, to be able to know what meanes should serue, and to what purposes. 3 Paynes and constancie:
where much christian and godly Wisdom is necessary, to be able to know what means should serve, and to what Purposes. 3 Pains and constancy:
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(19) part (DIV1)
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such as is in seeking gold and precious stones.
such as is in seeking gold and precious stones.
d c-acp vbz p-acp vvg n1 cc j n2.
(19) part (DIV1)
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4 Loue of the thing gotten or found. 5 Care to keepe it. 6 Loathnes to leese it.
4 Love of the thing got or found. 5 Care to keep it. 6 Loathness to lose it.
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(19) part (DIV1)
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Thus much of the action, the adiunct or property followeth. With the whole hart.
Thus much of the actium, the adjunct or property follows. With the Whole heart.
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(19) part (DIV1)
3108
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Hart is heere put, not for the fleshy part in the body, but by a metonimicall synecdochę for the soule,
Heart is Here put, not for the fleshy part in the body, but by a Metonimical synecdochę for the soul,
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(19) part (DIV1)
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& so after for the whole man, body, and soule, and is onely named, for that: 1 this first should be set about seeking: 2 and truly set, will neuer giue ouer till it finde: 3 and will easily draw the whole man after.
& so After for the Whole man, body, and soul, and is only nam, for that: 1 this First should be Set about seeking: 2 and truly Set, will never give over till it find: 3 and will Easily draw the Whole man After.
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(19) part (DIV1)
3109
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The Prophet therefore meaneth, iudgement of the soule, affections of the will, and afterward endeuours of life.
The Prophet Therefore means, judgement of the soul, affections of the will, and afterwards endeavours of life.
dt n1 av vvz, n1 pp-f dt n1, n2 pp-f dt n1, cc av n2 pp-f n1.
(19) part (DIV1)
3110
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Now these doe shewe that 1 first the iudgement and affections should be set on God: else nothing will follow.
Now these do show that 1 First the judgement and affections should be Set on God: Else nothing will follow.
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(19) part (DIV1)
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2 That this is truly as from the hart: 3 is earnest: 4 and with some feeling.
2 That this is truly as from the heart: 3 is earnest: 4 and with Some feeling.
crd d d vbz av-j a-acp p-acp dt n1: crd vbz j: crd cc p-acp d n-vvg.
(19) part (DIV1)
3112
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This hart must be whole, which is taken two wayes straightly. largely. Straightly, for sincerity against hypocrisie.
This heart must be Whole, which is taken two ways straightly. largely. Straightly, for sincerity against hypocrisy.
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(19) part (DIV1)
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I thinke not so much meant heere, as before in vprightnes. Largely, in regard of more duties then one, euen of the whole lawe of God.
I think not so much meant Here, as before in uprightness. Largely, in regard of more duties then one, even of the Whole law of God.
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(19) part (DIV1)
3114
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And that after two sorts, 1 Legally. 2 Euangelically. The legall acception of whole hart, is when it is taken according to the sence,
And that After two sorts, 1 Legally. 2 Evangelically. The Legal acception of Whole heart, is when it is taken according to the sense,
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(19) part (DIV1)
3115
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and intent of the whole morrall law of God, and then it signifieth the perfection of all duties in manner and forme, both for the number and measure of them.
and intent of the Whole moral law of God, and then it signifies the perfection of all duties in manner and Form, both for the number and measure of them.
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(19) part (DIV1)
3116
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Which neuer any man performed but Adam before the fall, and Christ since, neyther indeede can any man.
Which never any man performed but Adam before the fallen, and christ since, neither indeed can any man.
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(19) part (DIV1)
3116
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So that it is not to be vnderstoode heere, for the Prophet speaketh of possibility, and practise, else could no such parties be blessed.
So that it is not to be understood Here, for the Prophet speaks of possibility, and practise, Else could not such parties be blessed.
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(19) part (DIV1)
3116
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The euangelicall acception is, when it is so taken, as that by the doctrine of the Gospell,
The Evangelical acception is, when it is so taken, as that by the Doctrine of the Gospel,
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(19) part (DIV1)
3117
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and spirit of Christ, a party is so renued, as that he can performe it acceptably to God. Which is: when,
and Spirit of christ, a party is so renewed, as that he can perform it acceptably to God. Which is: when,
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(19) part (DIV1)
3117
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1 Christes full performance is imputed to the party.
1 Christ's full performance is imputed to the party.
vvd npg1 j n1 vbz vvn p-acp dt n1.
(19) part (DIV1)
3118
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2 The parties hart is renued to 1 desire, 2 purpose, 3 endeuour thus to doe, 4 with continuance and encrease.
2 The parties heart is renewed to 1 desire, 2 purpose, 3 endeavour thus to do, 4 with Continuance and increase.
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(19) part (DIV1)
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In which sence heere are we to vnderstand it.
In which sense Here Are we to understand it.
p-acp r-crq n1 av vbr pns12 pc-acp vvi pn31.
(19) part (DIV1)
3119
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So as none with these is to be discouraged, if he can rise after many foiles.
So as none with these is to be discouraged, if he can rise After many foils.
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(19) part (DIV1)
3119
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This may a man somewhat perceaued in himselfe. If,
This may a man somewhat perceived in himself. If,
d vmb dt n1 av vvd p-acp px31. cs,
(19) part (DIV1)
3120
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1 First in time and order generally for a mans whole life, and particularly for euery day he seeke God,
1 First in time and order generally for a men Whole life, and particularly for every day he seek God,
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(19) part (DIV1)
3121
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as wee haue shewed before, and that most earnestly.
as we have showed before, and that most earnestly.
c-acp pns12 vhb vvn a-acp, cc cst av-ds av-j.
(19) part (DIV1)
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2 He seeke God for himselfe, and other things for God, neuer caring for any things more then they helpe to God,
2 He seek God for himself, and other things for God, never caring for any things more then they help to God,
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(19) part (DIV1)
3122
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or are with, or assure Gods fauour vnto vs. 3 Hee had rather leese all, yea his owne life then the fauour of God.
or Are with, or assure God's favour unto us 3 He had rather lose all, yea his own life then the favour of God.
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(19) part (DIV1)
3122
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This he may be little and little see in losse of fauour, pleasure, honour, profit, reputation, &c. 4 From the aboundance of the hart, the mouth speaketh, the feet goe, the eyes looke, the eares heare:
This he may be little and little see in loss of favour, pleasure, honour, profit, reputation, etc. 4 From the abundance of the heart, the Mouth speaks, the feet go, the eyes look, the ears hear:
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(19) part (DIV1)
3124
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principally respecting God, his will and fauour in euery thing. Thus much for the fourth duty, the fift and sixt follow in the third verse.
principally respecting God, his will and favour in every thing. Thus much for the fourth duty, the fift and sixt follow in the third verse.
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(19) part (DIV1)
3125
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Surely they doe none iniquity, they walke in his wayes. Wherein wee may sunder the duties. certainty, in the word surely. Surely they do none iniquity, they walk in his ways. Wherein we may sunder the duties. certainty, in the word surely.
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(19) part (DIV1)
3126
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The duties are fift, not doing iniquitie. sixt, walking in his wayes. not, no prayse is it.
The duties Are fift, not doing iniquity. sixt, walking in his ways. not, no praise is it.
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(19) part (DIV1)
3128
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3613
Therefore if Dauid had forborne when he might haue sent his Minions for Bathsheba, and had her in his secret chamber, he had done well.
Therefore if David had forborn when he might have sent his Minions for Bathsheba, and had her in his secret chamber, he had done well.
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(19) part (DIV1)
3129
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Cain is not to be commended for with-holding his hands from Abel, in presence of his Father,
Cain is not to be commended for withholding his hands from Abel, in presence of his Father,
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(19) part (DIV1)
3129
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when that after he slew him in the field. The Patriarches if they had not sold Ioseph, when they had him in their hands,
when that After he slew him in the field. The Patriarchs if they had not sold Ioseph, when they had him in their hands,
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(19) part (DIV1)
3129
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and Ziba not accused Mephibosheth, when he could not speak in his own defence, had wel done.
and Ziba not accused Mephibosheth, when he could not speak in his own defence, had well done.
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(19) part (DIV1)
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3 Others, a man may commit though none know: the forbearing of these is not doing iniquitie.
3 Others, a man may commit though none know: the forbearing of these is not doing iniquity.
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(19) part (DIV1)
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3618
Therefore did Gehezai, Cain, Achan, Dauid, Ananias, and Saphira, commit iniquity though it was in secret.
Therefore did Gehazi, Cain, achan, David, Ananias, and Sapphira, commit iniquity though it was in secret.
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(19) part (DIV1)
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No, though it were possible to commit iniquity, and God not know, yet for the filthines of it, must it be auoyded.
No, though it were possible to commit iniquity, and God not know, yet for the filthiness of it, must it be avoided.
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(19) part (DIV1)
3130
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Now follow some other kinds of iniquity: against men. God and his law.
Now follow Some other Kinds of iniquity: against men. God and his law.
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(19) part (DIV1)
3131
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Both these because all agree they should be shunned, we shall not neede to speake of.
Both these Because all agree they should be shunned, we shall not need to speak of.
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(19) part (DIV1)
3132
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3622
1 Some iniquity there is, which in more sort speciall may counted ones owne, whereto his naturall disposition enclineth, custome carrieth, kind of life draweth:
1 some iniquity there is, which in more sort special may counted ones own, whereto his natural disposition Inclineth, custom Carrieth, kind of life draws:
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(19) part (DIV1)
3133
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3623
so haue ages, steps, callings, sundry iniquities, which they are more in danger of, then others: these must be forborne.
so have ages, steps, callings, sundry iniquities, which they Are more in danger of, then Others: these must be forborn.
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(19) part (DIV1)
3133
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3624
Psal. 18, 24. small praise is it for old men not to offend in young mens sinnes, &c. they must forbeare their owne.
Psalm 18, 24. small praise is it for old men not to offend in young men's Sins, etc. they must forbear their own.
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(19) part (DIV1)
3133
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3625
But sure it is a very hard thing, heere not to be deceaued. Nature flattereth it selfe, and blindeth, custome hardeneth.
But sure it is a very hard thing, Here not to be deceived. Nature Flattereth it self, and blinds, custom Hardeneth.
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(19) part (DIV1)
3134
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3626
Somewhat may we finde out our selues. 1 If we search, and alwayes suspect our selues.
Somewhat may we find out our selves. 1 If we search, and always suspect our selves.
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(19) part (DIV1)
3134
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2 If we are carefull to haue faithfull aduertisers of vs, and will beleeue them. Sooner shall another espie our faults, then our selues.
2 If we Are careful to have faithful aduertisers of us, and will believe them. Sooner shall Another espy our Faults, then our selves.
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(19) part (DIV1)
3136
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3628
3 Neglect not to marke euen the speeches of enemies, for though they commonly neuer say all truth,
3 Neglect not to mark even the Speeches of enemies, for though they commonly never say all truth,
crd vvb xx pc-acp vvi av dt n2 pp-f n2, c-acp cs pns32 av-j av vvb d n1,
(19) part (DIV1)
3137
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3629
yet they wil haue some occasion or beginning from our selues: which is good to marke.
yet they will have Some occasion or beginning from our selves: which is good to mark.
av pns32 vmb vhi d n1 cc n1 p-acp po12 n2: r-crq vbz j pc-acp vvi.
(19) part (DIV1)
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4 Where a man most liketh, take heede he be not there most deceaued.
4 Where a man most liketh, take heed he be not there most deceived.
crd c-crq dt n1 ds vvz, vvb n1 pns31 vbb xx zz av-ds vvn.
(19) part (DIV1)
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2 Againe others there are, which may be tearmed the sinnes of the time and place, of the fashion of the Country or world.
2 Again Others there Are, which may be termed the Sins of the time and place, of the fashion of the Country or world.
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(19) part (DIV1)
3139
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Rom. 12, 2, Ephe. 2, 2.
Rom. 12, 2, Ephes 2, 2.
np1 crd, crd, np1 crd, crd
(19) part (DIV1)
3139
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3633
For this cause are Lot, Noah, Enoch, and infinite others, for that they were not caried away with the multitude, renowned.
For this cause Are Lot, Noah, Enoch, and infinite Others, for that they were not carried away with the multitude, renowned.
p-acp d n1 vbr n1, np1, np1, cc j n2-jn, c-acp cst pns32 vbdr xx vvn av p-acp dt n1, vvn.
(19) part (DIV1)
3140
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3634
Paule seemeth to set downe the sinnes of this age of the world. 2, Tim: 3, 2, 3. So to liue in the Court forbearing, Court sinnes is the duty, the like might be said of infinite others.
Paul seems to Set down the Sins of this age of the world. 2, Tim: 3, 2, 3. So to live in the Court forbearing, Court Sins is the duty, the like might be said of infinite Others.
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(19) part (DIV1)
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3 Besides, some are iudged lesse then others, as swearing by faith and truth, playing at cards and tables, drinking, &c. and yet all iniquity, euen these must be shunned.
3 Beside, Some Are judged less then Others, as swearing by faith and truth, playing At cards and tables, drinking, etc. and yet all iniquity, even these must be shunned.
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(19) part (DIV1)
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Therefore must we walk circumspectly, Ep. 5, 15, look 1, Cor. 5, 6.
Therefore must we walk circumspectly, Epistle 5, 15, look 1, Cor. 5, 6.
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(19) part (DIV1)
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The least wound in the heart and braine is deadly, small leakes in shippes, or breaches in walls neglected, leese Citties and shippes,
The least wound in the heart and brain is deadly, small leaks in ships, or Breaches in walls neglected, lose Cities and ships,
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(19) part (DIV1)
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so is it for small sinnes, to the losse of the soule:
so is it for small Sins, to the loss of the soul:
av vbz pn31 p-acp j n2, p-acp dt n1 pp-f dt n1:
(19) part (DIV1)
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yea, indifferent and warrantable things, if they be with scandall (that is with hinderance of others in they way to euerlasting life) are greeuous sinnes.
yea, indifferent and warrantable things, if they be with scandal (that is with hindrance of Others in they Way to everlasting life) Are grievous Sins.
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(19) part (DIV1)
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3640
Of this kinde is it to doe a little euill, that a greater good may follow vpon it.
Of this kind is it to do a little evil, that a greater good may follow upon it.
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(19) part (DIV1)
3144
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3641
This is iniquity to be hated.
This is iniquity to be hated.
d vbz n1 pc-acp vbi vvn.
(19) part (DIV1)
3144
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3642
Other kindes of iniquitie might haue beene named, but these sufficiently shew, that wee all commit some one or other kinde of iniquity, whereby we are wretched,
Other Kinds of iniquity might have been nam, but these sufficiently show, that we all commit Some one or other kind of iniquity, whereby we Are wretched,
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(19) part (DIV1)
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and had neede to seeke to Christ. Hitherto of the obiect, the action or practise denied, is not doing.
and had need to seek to christ. Hitherto of the Object, the actium or practice denied, is not doing.
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(19) part (DIV1)
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Doing doth signifie, any way of committing, or consenting to sinne, in our selues or others:Doing does signify, any Way of committing, or consenting to sin, in our selves or Others:
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(19) part (DIV1)
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which may be nine wayes, according to the verses. Commaunder, consenter, aduiser, and soother. Abbettor, partaker, concealer, not hinderer.
which may be nine ways, according to the Verses. Commander, consenter, adviser, and soother. Abettor, partaker, concealer, not hinderer.
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(19) part (DIV1)
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3646
Not wraying full known sinnes, these all each with other. Doe sinne and iniquity what euer men censure.
Not wraying full known Sins, these all each with other. Do sin and iniquity what ever men censure.
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(19) part (DIV1)
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3647
Thus much of the fift duty, now followeth the certainty and surenes of it, surely. This is most assured,
Thus much of the fift duty, now follows the certainty and sureness of it, surely. This is most assured,
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(19) part (DIV1)
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for that the sonnes of God cannot commit sinne. Gods seed remaineth in them.
for that the Sons of God cannot commit sin. God's seed remains in them.
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(19) part (DIV1)
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And this the spirit setteth downe, not for that this truth can be doubted of in it selfe.
And this the Spirit sets down, not for that this truth can be doubted of in it self.
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(19) part (DIV1)
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1 But for that the wicked are wont to censure the godly, and thinke most hardly of them for their slips, Gods spirit faith otherwise, vvhat euer wicked men iudge, these doe not commit iniquity.
1 But for that the wicked Are wont to censure the godly, and think most hardly of them for their slips, God's Spirit faith otherwise, what ever wicked men judge, these do not commit iniquity.
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(19) part (DIV1)
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2 Againe, for that the godly are much greeued with themselues, and discouraged at their slips,
2 Again, for that the godly Are much grieved with themselves, and discouraged At their slips,
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(19) part (DIV1)
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whereas they are to be comforted, that God doth count this iniquity. Now then from all this of not committing, and doing of iniquity.
whereas they Are to be comforted, that God does count this iniquity. Now then from all this of not committing, and doing of iniquity.
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(19) part (DIV1)
3155
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1 Learne we all what a great profession a Christian maketh, to forbeare all kinds and respects of sinne.
1 Learn we all what a great profession a Christian makes, to forbear all Kinds and respects of sin.
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(19) part (DIV1)
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2 Let vs discourage our selues what we can, from committing of iniquity.
2 Let us discourage our selves what we can, from committing of iniquity.
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(19) part (DIV1)
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That may we doe if we consider: 1 It displeaseth God, our so good a Father. 2 It was that which crucified Christ, our sinnes, more then the hands of the Iewes: 3 It daunteth,
That may we do if we Consider: 1 It displeaseth God, our so good a Father. 2 It was that which Crucified christ, our Sins, more then the hands of the Iewes: 3 It daunteth,
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(19) part (DIV1)
3159
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and rebateth, greeueth, and almost putteth out all graces of the spirit in vs. It dimmeth our knowledge, weakeneth our faith, stayeth our prayer, stoppeth our harts to the word, &c. 4 A man shall haue much a-doe to rise after any great sinne:
and rebateth, Grieveth, and almost putteth out all graces of the Spirit in us It dims our knowledge, weakeneth our faith, stays our prayer, stoppeth our hearts to the word, etc. 4 A man shall have much ado to rise After any great sin:
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(19) part (DIV1)
3159
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It cost Dauid and Peter many sower teares. 5 Sinne deserueth all kinde of punishments now and heereafter: 6 And hath most sharply beene punished.
It cost David and Peter many sour tears. 5 Sin deserves all kind of punishments now and hereafter: 6 And hath most sharply been punished.
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(19) part (DIV1)
3160
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3 We should what we could repent for former committed sinne, but endeuour to preuent such as wee might be likely to fall into.
3 We should what we could Repent for former committed sin, but endeavour to prevent such as we might be likely to fallen into.
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(19) part (DIV1)
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It will be some helpe for vs this way. 1 Alwayes to thinke that the Angels behold vs,
It will be Some help for us this Way. 1 Always to think that the Angels behold us,
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(19) part (DIV1)
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yea, that we doe nothing, but that God himselfe vieweth and loketh vpon, 2 What we may, alwayes to giue our selues to exercises of religion and good company, sinne dare not be there. 3 Remember thy Baptisme, what thou diddest promise there:
yea, that we do nothing, but that God himself views and looketh upon, 2 What we may, always to give our selves to exercises of Religion and good company, sin Dare not be there. 3 remember thy Baptism, what thou didst promise there:
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(19) part (DIV1)
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to renounce the world, flesh, deuill, and endeuour to keepe Gods commaundements, and howe that God will not hold him guiltlesse, that taketh his name in vaine. 4 Censure your selfe sharply for smaller sinnes,
to renounce the world, Flesh, Devil, and endeavour to keep God's Commandments, and how that God will not hold him guiltless, that Takes his name in vain. 4 Censure your self sharply for smaller Sins,
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(19) part (DIV1)
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and thinke none little, so shall you be more able in time to forbeare all, thinketh Chrisostome. 5 Not onely so,
and think none little, so shall you be more able in time to forbear all, Thinketh Chrysostom. 5 Not only so,
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(19) part (DIV1)
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but if you would forbeare sinnes, be not too bold to aduenture vpon all indifferent things. 6 Resist sinnes in the beginning. 7 Bernard saith, that three wayes was he kept from sinne:
but if you would forbear Sins, be not too bold to adventure upon all indifferent things. 6 Resist Sins in the beginning. 7 Bernard Says, that three ways was he kept from sin:
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(19) part (DIV1)
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by taking away occasion, hauing strength to resist tentation, and soundnes of affection. 8 Remember how short and small the pleasure of sinne is,
by taking away occasion, having strength to resist tentation, and soundness of affection. 8 remember how short and small the pleasure of sin is,
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(19) part (DIV1)
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and how long and greeuous the punishment is. 9 Often receaue the Lords Supper. Thus much for the fift duty, the sixt followeth: They walke in his wayes.
and how long and grievous the punishment is. 9 Often receive the lords Supper. Thus much for the fift duty, the sixt follows: They walk in his ways.
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(19) part (DIV1)
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And this all Interpreters reade not alike:
And this all Interpreters read not alike:
cc d d n2 vvb xx av-j:
(19) part (DIV1)
3162
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some thus, they worke none iniquitie, who walke in his wayes, others they worke none iniquity, but walke in his wayes:
Some thus, they work none iniquity, who walk in his ways, Others they work none iniquity, but walk in his ways:
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(19) part (DIV1)
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it is most plaine and simple to reade it, without eyther relatiue or aduersatiue particle, as is likewise in the Hebrew.
it is most plain and simple to read it, without either relative or adversative particle, as is likewise in the Hebrew.
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(19) part (DIV1)
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This duty is set out affirmatiuely, after the former negatiue, not onely according to the manner of the Hebrew tongue, which setteth one opposite out by the other,
This duty is Set out affirmatively, After the former negative, not only according to the manner of the Hebrew tongue, which sets one opposite out by the other,
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(19) part (DIV1)
3163
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but also to shew what kinde of sanctification we should haue, such whereby we should not onely forbeare sinne, but follow holines & righteousnes.
but also to show what kind of sanctification we should have, such whereby we should not only forbear sin, but follow holiness & righteousness.
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(19) part (DIV1)
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Heathen people & hypocrites abstaine from many things, they doe not all which are commaunded. There are in this sixt duty act of walking. obiect, in his wayes.
Heathen people & Hypocrites abstain from many things, they do not all which Are commanded. There Are in this sixt duty act of walking. Object, in his ways.
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(19) part (DIV1)
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The act of walking is metaphoricall and borowed, & declareth setting, and ordering of life: wherein, besides the things we haue had before, are,
The act of walking is metaphorical and borrowed, & Declareth setting, and ordering of life: wherein, beside the things we have had before, Are,
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(19) part (DIV1)
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1 Ability to discerne the right way frō by-paths, & to put a difference betweene Christes voyce & others. Ioh. 10, 4, 5.
1 Ability to discern the right Way from bypaths, & to put a difference between Christ's voice & Others. John 10, 4, 5.
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(19) part (DIV1)
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And this commeth by the bright Lampe of the word of God the word of God, the worke of it is any way profitable for mankinde, to soule or body,
And this comes by the bright Lamp of the word of God the word of God, the work of it is any Way profitable for mankind, to soul or body,
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(19) part (DIV1)
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for this life or that which is to come. Take heede of others.
for this life or that which is to come. Take heed of Others.
p-acp d n1 cc cst r-crq vbz pc-acp vvi. vvb n1 pp-f n2-jn.
(19) part (DIV1)
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The duties are well done, if first, 1 the party who performe them be in Christ, that is, be iustified: 2 doe the duties for conscience to God,
The duties Are well done, if First, 1 the party who perform them be in christ, that is, be justified: 2 doe the duties for conscience to God,
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(19) part (DIV1)
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and in obedience to Gods commaundements: 3 he call vpon God in the beginning of his worke,
and in Obedience to God's Commandments: 3 he call upon God in the beginning of his work,
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(19) part (DIV1)
3168
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for gift sufficient and enlarged, for a blessing of his worke, and thanks afterward: 4 his minde be alwayes free,
for gift sufficient and enlarged, for a blessing of his work, and thanks afterwards: 4 his mind be always free,
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(19) part (DIV1)
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euen in the worke, that he can lift vp himselfe to God, & neuer be vnfit for duties of godlines and charity.
even in the work, that he can lift up himself to God, & never be unfit for duties of godliness and charity.
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(19) part (DIV1)
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If ones works be not thus done, himselfe can haue little comfort in them.
If ones works be not thus done, himself can have little Comfort in them.
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(19) part (DIV1)
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In that the Prophet nameth these wayes, without designing which or how many, he would not haue vs doubt of any,
In that the Prophet names these ways, without designing which or how many, he would not have us doubt of any,
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(19) part (DIV1)
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but that a party who desireth to be in blessed state, should endeuour in all. Some like some, few all.
but that a party who Desires to be in blessed state, should endeavour in all. some like Some, few all.
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(19) part (DIV1)
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All who will be blessed, must runne on in all.
All who will be blessed, must run on in all.
av-d r-crq vmb vbi vvn, vmb vvi a-acp p-acp d.
(19) part (DIV1)
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Whatsoeuer the Lord commaundeth (saith the Israelites) that will we doe. Deut. 5, 27. Heere must be repeated againe the particle surely, in the sence, and for the reasons we had in the duty immediatly going before.Whatsoever the Lord commandeth (Says the Israelites) that will we do. Deuteronomy 5, 27. Here must be repeated again the particle surely, in the sense, and for the Reasons we had in the duty immediately going before.
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(19) part (DIV1)
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Thus much for the sixt duty by way of doctrine, some vse would further be made of it: 1 to exhort vs to walke in these wayes: 2 to giue some helps to further vs in this walking: 3 to try whether we walke aright.
Thus much for the sixt duty by Way of Doctrine, Some use would further be made of it: 1 to exhort us to walk in these ways: 2 to give Some helps to further us in this walking: 3 to try whither we walk aright.
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We may easily, euen exhort our selues if we would, 1 but think, that these are the onely wayes, all other are by-paths, Psal. 125, 5. Esa, 30, 21. 2 That this is Gods commaundement, walke in the way. This is the way, &c.
We may Easily, even exhort our selves if we would, 1 but think, that these Are the only ways, all other Are bypaths, Psalm 125, 5. Isaiah, 30, 21. 2 That this is God's Commandment, walk in the Way. This is the Way, etc.
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(19) part (DIV1)
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3 And that once entred in, we should finde them most sweete, and easie, and that his (that is Gods) commaundements are not greeuous. 4 Besides, company will doe much, where Christ, his Apostles,
3 And that once entered in, we should find them most sweet, and easy, and that his (that is God's) Commandments Are not grievous. 4 Beside, company will do much, where christ, his Apostles,
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and Prophets, and all holy men of all time haue taken this course: 5 So as in this way they haue beene blessed: 6 and can but out of it be most wretched, and miserable.
and prophets, and all holy men of all time have taken this course: 5 So as in this weigh they have been blessed: 6 and can but out of it be most wretched, and miserable.
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(19) part (DIV1)
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Best helpes and meanes are, 1 the spirit of God, who will leade his into all truth, by whom we must walke. 2 Forget that which is behind, looke to that which is before.
Best helps and means Are, 1 the Spirit of God, who will lead his into all truth, by whom we must walk. 2 Forget that which is behind, look to that which is before.
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Philippians, 3, 14. 3 Not to goe forward, argueth going backward. We shall try whether we walke aright: 1 If wee follow our guide, the spirit,
Philippians, 3, 14. 3 Not to go forward, argue going backward. We shall try whither we walk aright: 1 If we follow our guide, the Spirit,
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(19) part (DIV1)
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and word. 2 If the godly who know this way, and walke in it, cannot finde vs swaruing. 3 If we draw neerer our home in heauen.
and word. 2 If the godly who know this Way, and walk in it, cannot find us swerving. 3 If we draw nearer our home in heaven.
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(19) part (DIV1)
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Thus much for the setting out at large, and in generall, of a godly man,
Thus much for the setting out At large, and in general, of a godly man,
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(19) part (DIV1)
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now followeth the more speciall, vnder the person and example of the Prophet, and that from the beginning of the 4 verse, to the end of the eight,
now follows the more special, under the person and Exampl of the Prophet, and that from the beginning of the 4 verse, to the end of the eight,
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(19) part (DIV1)
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and that as after in order wee shall see, by sixe sundry properties or graces.
and that as After in order we shall see, by sixe sundry properties or graces.
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(19) part (DIV1)
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But heere a question may arise, how farre we may build vpon particular examples, generall doctrine? Aun.
But Here a question may arise, how Far we may built upon particular Examples, general Doctrine? Nias.
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(19) part (DIV1)
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Examples are, 1 bad, which we must onely auoid alwayes. 2 Good. 1 Extraordinarie. 2 Ordinarie.
Examples Are, 1 bad, which we must only avoid always. 2 Good. 1 Extraordinary. 2 Ordinary.
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(19) part (DIV1)
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Extraordinarie are good examples but of some particular parson, at some speciall time, by some speciall commaundement, or priuiledge.
Extraordinary Are good Examples but of Some particular parson, At Some special time, by Some special Commandment, or privilege.
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(19) part (DIV1)
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Of which sort is Moses killing of the Aegiptian, Exod. 2. Abrahams purpose to kill his sonne, Phynies fact in slaying the adulterers, the Israelites in robbing the Aegiptians, Moses fasting 40 dayes, &c. These some call heroycall,
Of which sort is Moses killing of the Egyptian, Exod 2. Abrahams purpose to kill his son, Physics fact in slaying the Adulterers, the Israelites in robbing the egyptians, Moses fasting 40 days, etc. These Some call heroical,
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(19) part (DIV1)
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or aboue the common reach of man, examples, and presidents.
or above the Common reach of man, Examples, and Presidents.
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(19) part (DIV1)
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These in the parties at that time, and vpon the commandement, and instinct of God are commendable:
These in the parties At that time, and upon the Commandment, and instinct of God Are commendable:
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(19) part (DIV1)
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but of vs not mutable, vnlesse by vertue of such like priuiledge, as the persons who performed these facts had.
but of us not mutable, unless by virtue of such like privilege, as the Persons who performed these facts had.
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(19) part (DIV1)
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Ordinarie examples are good, and of such facts and duties, as ought to be in all parties of the same kind of calling, at all times by vertue of the generall commaundement,
Ordinary Examples Are good, and of such facts and duties, as ought to be in all parties of the same kind of calling, At all times by virtue of the general Commandment,
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(19) part (DIV1)
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as all duties of the law and Gospell: the which both may, and must Thus doth God commaund.
as all duties of the law and Gospel: the which both may, and must Thus does God command.
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(19) part (DIV1)
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Leuit. 26. Deut. 28. Rom. 2.6, 7, 8, 9. In Gods commaundement: 1 is a most cleere bewraying of Gods will, otherwise, if it could not be vnderstoode, it might rather seeme to be a charme then a charge. 2 And that in all the particulars which God doth require.
Levites 26. Deuteronomy 28. Rom. 2.6, 7, 8, 9. In God's Commandment: 1 is a most clear bewraying of God's will, otherwise, if it could not be understood, it might rather seem to be a charm then a charge. 2 And that in all the particulars which God does require.
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(19) part (DIV1)
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Now though the Prophet seeme to say that God hath commaunded, leauing it doubtfull whether he doth still, and for euer commaund.
Now though the Prophet seem to say that God hath commanded, leaving it doubtful whither he does still, and for ever command.
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(19) part (DIV1)
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Yet it is most certaine that Gods morrall commaundements, as these are, and of the Gospell are continuall, sounding in the word,
Yet it is most certain that God's moral Commandments, as these Are, and of the Gospel Are continual, sounding in the word,
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(19) part (DIV1)
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and not mute, euen in harts of Gods children.
and not mute, even in hearts of God's children.
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1 We must thē so long as the word is in the world, know that that is the recorded charge, which continually and euerie minute is renued.
1 We must them so long as the word is in the world, know that that is the recorded charge, which continually and every minute is renewed.
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2 So alwayes be exorcised in the word, as remembring that then we are hearing, and taking our charge.
2 So always be exorcised in the word, as remembering that then we Are hearing, and taking our charge.
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(19) part (DIV1)
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3 And that the more particulars are plainly deliuered, the better shall wee be helped to our duties: neuer rest in generalls.
3 And that the more particulars Are plainly Delivered, the better shall we be helped to our duties: never rest in generals.
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4 Knowe that the breach of the least commaundements, hath punishment, as performance of the least reward.
4 Knowe that the breach of the least Commandments, hath punishment, as performance of the least reward.
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(19) part (DIV1)
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The kinde of duty followeth, To keepe thy precepts dilligently, whereof is, 1 the matter, Keeping thy precepts. 2 Manner, or adiunct, dilligently.
The kind of duty follows, To keep thy Precepts diligently, whereof is, 1 the matter, Keeping thy Precepts. 2 Manner, or adjunct, diligently.
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(19) part (DIV1)
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In the matter obiect, precepts. act, keeping. The word precepts is in Hebrew Pickkude, signifying precepts of vnderstanding, which God hath set,
In the matter Object, Precepts. act, keeping. The word Precepts is in Hebrew Pickkude, signifying Precepts of understanding, which God hath Set,
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(19) part (DIV1)
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and placed in the hart, and vnderstanding teacheth thē, as Rabbi Dauid saith; and are for substance the same with law testimonie as before:
and placed in the heart, and understanding Teaches them, as Rabbi David Says; and Are for substance the same with law testimony as before:
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(19) part (DIV1)
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neuerthelesse, since it pleaseth the spirit of God to vse some sundry names for one thing, it must needes be with some difference.
nevertheless, since it Pleases the Spirit of God to use Some sundry names for one thing, it must needs be with Some difference.
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(19) part (DIV1)
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I iudge therefore that the word of God heere is called by this name, in regard of the knowledge Gods seruants haue of it,
I judge Therefore that the word of God Here is called by this name, in regard of the knowledge God's Servants have of it,
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(19) part (DIV1)
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as of the which any of them cannot altogether be ignorant.
as of the which any of them cannot altogether be ignorant.
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(19) part (DIV1)
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They are therefore that which Iames calleth the word engraffed. 1, 21, or springing in or among you.
They Are Therefore that which James calls the word engrafted. 1, 21, or springing in or among you.
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(19) part (DIV1)
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God is wont to sow it, and make it grow into the harts of his seruants.
God is wont to sow it, and make it grow into the hearts of his Servants.
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(19) part (DIV1)
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Then is it thus engraffed, when it is mingled with faith, Heb. 4, 2. which is: 1 when one beleeueth it to be true: 2 and beleeueth that it belongeth vnto him.
Then is it thus engrafted, when it is mingled with faith, Hebrew 4, 2. which is: 1 when one Believeth it to be true: 2 and Believeth that it belongeth unto him.
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(19) part (DIV1)
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Heere therefore doth GOD forbid to doe any thing against the shining truth of his word in our hearts,
Here Therefore does GOD forbid to do any thing against the shining truth of his word in our hearts,
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(19) part (DIV1)
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nay hee commaundeth to doe all things there-after. For such are these precepts knowne, vnderstoode, beleeued to be the truth of GOD.
nay he commandeth to do all things thereafter. For such Are these Precepts known, understood, believed to be the truth of GOD.
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(19) part (DIV1)
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For better vnderstanding whereof know that,
For better understanding whereof know that,
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(19) part (DIV1)
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It is one thing to sinne, so as that ones conscience may accuse him, and another thing to sinne against a mans conscience.
It is one thing to sin, so as that ones conscience may accuse him, and Another thing to sin against a men conscience.
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(19) part (DIV1)
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Who so euer sinneth at one time or other, his conscience wil accuse him. But euery one that sinneth, doth not sinne against his conscience.
Who so ever Sinneth At one time or other, his conscience will accuse him. But every one that Sinneth, does not sin against his conscience.
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(19) part (DIV1)
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To sinne against ones conscience is, after knowledge of the will of God had, and shining in the hart, to doe against it.
To sin against ones conscience is, After knowledge of the will of God had, and shining in the heart, to do against it.
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(19) part (DIV1)
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Which God doth heere forbid, and requireth that according to the knowledge of Gods precepts wee should doe.
Which God does Here forbid, and requires that according to the knowledge of God's Precepts we should do.
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(19) part (DIV1)
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True it is that sometimes Gods children, euen sinne (which is a fearefull thing) against their owne consciences, which they neuer should doe:
True it is that sometime God's children, even sin (which is a fearful thing) against their own Consciences, which they never should do:
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(19) part (DIV1)
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for who so euer knoweth, and doeth not, to him it is sinne.
for who so ever Knoweth, and doth not, to him it is sin.
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(19) part (DIV1)
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Yea, if he be falsly in conscience enformed, it is better to doe with, then against his conscience.
Yea, if he be falsely in conscience informed, it is better to do with, then against his conscience.
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(19) part (DIV1)
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Indeede the safest way is rightly to instruct the conscience.
Indeed the Safest Way is rightly to instruct the conscience.
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(19) part (DIV1)
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Now then, whereas the seruants of God haue the knowledge of Gods commaundements, & are somtimes drawne to doe against their knowledge, God chargeth they should not so doe.
Now then, whereas the Servants of God have the knowledge of God's Commandments, & Are sometimes drawn to do against their knowledge, God charges they should not so do.
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(19) part (DIV1)
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Least wee should doubt whether Gods children are brought sometimes to doe against their knowledge, call to minde Adam, who could not be ignorant, Dauid, Peter, and such other.
lest we should doubt whither God's children Are brought sometime to do against their knowledge, call to mind Adam, who could not be ignorant, David, Peter, and such other.
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(19) part (DIV1)
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Indeede there is a difference Gods children thus sinning, and the world, and wicked: 1 Gods children effectually called, haue alwayes a setled purpose, and endeuour not to sinne:
Indeed there is a difference God's children thus sinning, and the world, and wicked: 1 God's children effectually called, have always a settled purpose, and endeavour not to sin:
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(19) part (DIV1)
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so haue not the reprobate, nay they purpose to sinne.
so have not the Reprobate, nay they purpose to sin.
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(19) part (DIV1)
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2 The reprobate and wicked desire to haue the knowledge of God, which they haue shining in their harts, put out, the elect desire, to haue it more cleare & bright.
2 The Reprobate and wicked desire to have the knowledge of God, which they have shining in their hearts, put out, the elect desire, to have it more clear & bright.
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(19) part (DIV1)
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3 The elect in their sinning at the instant of it, haue their knowledge which they haue of the will of God, obscured that they cannot see.
3 The elect in their sinning At the instant of it, have their knowledge which they have of the will of God, obscured that they cannot see.
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(19) part (DIV1)
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Vehemencie of tentation raiseth such a cloude, as hideth the light of vnderstanding, so did the wine intoxicate Noah and Lot, Dauid likewise and Peter were thus beguiled, that though before they knew,
Vehemency of tentation Raiseth such a cloud, as Hideth the Light of understanding, so did the wine intoxicate Noah and Lot, David likewise and Peter were thus beguiled, that though before they knew,
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(19) part (DIV1)
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yet now tentation made them forget God: the wicked in the middest of their sinnes, see, and know they should doe otherwise.
yet now tentation made them forget God: the wicked in the midst of their Sins, see, and know they should do otherwise.
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(19) part (DIV1)
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3740
4 The elect, when so euer any knowledge of God shineth in them, if they sinne, it is with great strife and contention of the flesh and the spirit,
4 The elect, when so ever any knowledge of God shines in them, if they sin, it is with great strife and contention of the Flesh and the Spirit,
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(19) part (DIV1)
3206
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3741
as we see in Paule, Rom. 7, and Gal. 5, 17, the reprobate are not so, the strong man holdeth them.
as we see in Paul, Rom. 7, and Gal. 5, 17, the Reprobate Are not so, the strong man holds them.
c-acp pns12 vvb p-acp np1, np1 crd, cc np1 crd, crd, dt j-jn vbr xx av, dt j n1 vvz pno32.
(19) part (DIV1)
3206
Image 128
3742
5 The elect are more greeued for these sinnes then any other, they are most perplexed for them,
5 The elect Are more grieved for these Sins then any other, they Are most perplexed for them,
crd dt n-vvn vbr dc vvn p-acp d n2 av d n-jn, pns32 vbr av-ds vvn p-acp pno32,
(19) part (DIV1)
3207
Image 128
3743
and desire to rise out of them by renuing repentance, &c, so doe not the reprobate,
and desire to rise out of them by renewing Repentance, etc., so do not the Reprobate,
cc vvb pc-acp vvi av pp-f pno32 p-acp vvg n1, av, av vdb xx dt n-jn,
(19) part (DIV1)
3207
Image 128
3744
but rest, and sometimes glory in them. This seemeth to be the meaning of the words, the instructions are,
but rest, and sometime glory in them. This seems to be the meaning of the words, the instructions Are,
cc-acp n1, cc av n1 p-acp pno32. d vvz pc-acp vbi dt n1 pp-f dt n2, dt n2 vbr,
(19) part (DIV1)
3207
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3745
1 Neuer shall we fully profit by the word, till it be rooted and ingraffed in vs. 2 In any case let vs take heed, that we neuer sinne against our consciences:
1 Never shall we Fully profit by the word, till it be rooted and Ingrafted in us 2 In any case let us take heed, that we never sin against our Consciences:
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(19) part (DIV1)
3209
Image 128
3746
because 1 nothing will so wound the conscience afterward as this. 2 It is the high way to sinne against the holy Ghost.
Because 1 nothing will so wound the conscience afterwards as this. 2 It is the high Way to sin against the holy Ghost.
c-acp crd pix vmb av vvi dt n1 av p-acp d. crd pn31 vbz dt j n1 p-acp n1 p-acp dt j n1.
(19) part (DIV1)
3210
Image 128
3747
Now to helpe vs this way, it will be good to.
Now to help us this Way, it will be good to.
av pc-acp vvi pno12 d n1, pn31 vmb vbi j p-acp.
(19) part (DIV1)
3211
Image 128
3748
1 Keepe as bright as wee can alwayes in our hearts, the light of the word of God shining.
1 Keep as bright as we can always in our hearts, the Light of the word of God shining.
vvn vvb p-acp j c-acp pns12 vmb av p-acp po12 n2, dt n1 pp-f dt n1 pp-f np1 vvg.
(19) part (DIV1)
3212
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2 Resist the beginnings of tentations to sinne, else continuing, and multiplying, they will grow too strong.
2 Resist the beginnings of tentations to sin, Else Continuing, and multiplying, they will grow too strong.
crd vvb dt n2 pp-f n2 p-acp n1, av vvg, cc vvg, pns32 vmb vvi av j.
(19) part (DIV1)
3213
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3750
Tentations are like to the cloude that appeared to Elias seruant, little or nothing at the first,
Tentations Are like to the cloud that appeared to Elias servant, little or nothing At the First,
n2 vbr av-j p-acp dt n1 cst vvd p-acp np1 n1, j cc pix p-acp dt ord,
(19) part (DIV1)
3213
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3751
and presently it ouer-spread the whole skie. Thoughts rise in the head, & suddainly drowne the hart. 3 Take heede of solitarines:
and presently it overspread the Whole sky. Thoughts rise in the head, & suddenly drown the heart. 3 Take heed of solitariness:
cc av-j pn31 vvn dt j-jn n1. n2 vvb p-acp dt n1, cc av-j vvi dt n1. crd vvb n1 pp-f n1:
(19) part (DIV1)
3213
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3752
there would the deuil haue vs alone hand to hand.
there would the Devil have us alone hand to hand.
a-acp vmd dt n1 vhi pno12 av-j n1 p-acp n1.
(19) part (DIV1)
3214
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3753
Good company will keepe our knowledge the brighter, and helpe vs with counsaile, example, prayers, &c.
Good company will keep our knowledge the Brighter, and help us with counsel, Exampl, Prayers, etc.
j n1 vmb vvi po12 n1 dt jc, cc vvb pno12 p-acp n1, n1, n2, av
(19) part (DIV1)
3214
Image 128
3754
4 In any case to take heede of the custome of sinne, that will take away the feeling, and iudgement of sinne.
4 In any case to take heed of the custom of sin, that will take away the feeling, and judgement of sin.
crd n1 d n1 pc-acp vvi n1 pp-f dt n1 pp-f n1, cst vmb vvi av dt n1, cc n1 pp-f n1.
(19) part (DIV1)
3215
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3755
Thus much of the obiect, the act followeth in the word keeping, whereof before in the second verse.
Thus much of the Object, the act follows in the word keeping, whereof before in the second verse.
av d pp-f dt n1, dt n1 vvz p-acp dt n1 vvg, c-crq c-acp p-acp dt ord n1.
(19) part (DIV1)
3216
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3756
The word in Hebrew is diuers with that verse, 2, of keeping, and besides all that it did signifie there, doth further heere imply vnto vs,
The word in Hebrew is diverse with that verse, 2, of keeping, and beside all that it did signify there, does further Here imply unto us,
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(19) part (DIV1)
3216
Image 128
3757
1 To obserue, that is heedfully to marke, and bend ones minde vnto, so Eli marked Hanna. 1, Sam, 1, 12. 2 To keepe, or preserue the thing safe, that it be not the worse:
1 To observe, that is heedfully to mark, and bend ones mind unto, so Eli marked Hannah. 1, Sam, 1, 12. 2 To keep, or preserve the thing safe, that it be not the Worse:
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(19) part (DIV1)
3217
Image 128
3758
so Dauid would be kept as the apple of Gods eye:
so David would be kept as the apple of God's eye:
av np1 vmd vbi vvn p-acp dt n1 pp-f npg1 n1:
(19) part (DIV1)
3218
Image 128
3759
Psal. 17, 8. so Adam should keepe the garden, Gen. 2, 15, so Cain denieth to be his brothers keeper, Gen, 4, 9.
Psalm 17, 8. so Adam should keep the garden, Gen. 2, 15, so Cain Denieth to be his Brother's keeper, Gen, 4, 9.
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(19) part (DIV1)
3218
Image 128
3760
3 So to keepe as the thing be not taken away, Psal. 119, 44. 4 That it may be for vse to our selues and others.
3 So to keep as the thing be not taken away, Psalm 119, 44. 4 That it may be for use to our selves and Others.
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(19) part (DIV1)
3219
Image 128
3761
Mala. 2, 7, for so were the priests lips to preserue knowledge. So that we see what our duties are.
Mala. 2, 7, for so were the Priests lips to preserve knowledge. So that we see what our duties Are.
np1 crd, crd, c-acp av vbdr dt n2 n2 pc-acp vvi n1. av cst pns12 vvb r-crq po12 n2 vbr.
(19) part (DIV1)
3220
Image 128
3762
1 To giue dilligent heede to the word of God, and the rather: 1 for that according to it, should all our motions and practises be framed: 2 and is very hard in it selfe:
1 To give diligent heed to the word of God, and the rather: 1 for that according to it, should all our motions and practises be framed: 2 and is very hard in it self:
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(19) part (DIV1)
3222
Image 128
3763
so as it is needfull, that euen the least things should be heeded, hitherto belongeth that Iames, 1, 25. looking into the law.
so as it is needful, that even the least things should be heeded, hitherto belongeth that James, 1, 25. looking into the law.
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(19) part (DIV1)
3222
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3764
1 The best & most holy must know, that alwayes there is somewhat before, whereto they must ayme.
1 The best & most holy must know, that always there is somewhat before, whereto they must aim.
vvn dt js cc av-ds j vmb vvi, cst av a-acp vbz av a-acp, c-crq pns32 vmb vvi.
(19) part (DIV1)
3223
Image 129
3765
2 Such desires as these doe please God, and are a token of our profiting, while we can see our wants.
2 Such Desires as these do please God, and Are a token of our profiting, while we can see our Wants.
crd d n2 c-acp d vdb vvi np1, cc vbr dt n1 pp-f po12 vvg, cs pns12 vmb vvi po12 n2.
(19) part (DIV1)
3224
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3766
3 Alwayes such desires are commendable, when they are with purpose and practise. Now foloweth the matter, that his wayes, &c. Wherein wee may consider the thing. quality.
3 Always such Desires Are commendable, when they Are with purpose and practise. Now Followeth the matter, that his ways, etc. Wherein we may Consider the thing. quality.
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(19) part (DIV1)
3225
Image 129
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The thing wayes, and those Dauids. Wayes as before, kind of life, and duties thereof, deedes, sayings, thoughts: mine, that is Dauids.
The thing ways, and those David. Ways as before, kind of life, and duties thereof, Deeds, sayings, thoughts: mine, that is David.
dt n1 n2, cc d npg1. n2 c-acp a-acp, n1 pp-f n1, cc n2 av, n2, n2-vvg, n2: po11, cst vbz npg1.
(19) part (DIV1)
3227
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1 If thou for thy selfe Dauid thus prayest, why should not euery one so to doe for himselfe.
1 If thou for thy self David thus Prayest, why should not every one so to do for himself.
vvd cs pns21 p-acp po21 n1 np1 av vv2, q-crq vmd xx d crd av pc-acp vdi p-acp px31.
(19) part (DIV1)
3229
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2 And if Dauids wayes neede redressing, what shall any mans else doe? This is the thing, the quality followeth, in the word directed.
2 And if David ways need redressing, what shall any men Else do? This is the thing, the quality follows, in the word directed.
crd cc cs npg1 n2 vvb vvg, q-crq vmb d n2 av vdi? d vbz dt n1, dt n1 vvz, p-acp dt n1 vvn.
(19) part (DIV1)
3230
Image 129
3770
Directing, is of the word Kun in Hebrew, which among other things signifieth two: 1 Straitnes. 2 Steadines.Directing, is of the word Kun in Hebrew, which among other things signifies two: 1 Straitness. 2 Steadiness.
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(19) part (DIV1)
3232
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Straitnes is when euery duty is leuell with the word of God, nothing swaruing there-from.
Straitness is when every duty is level with the word of God, nothing swerving therefrom.
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(19) part (DIV1)
3233
Image 129
3772
Euery mans wayes by nature are crooked: 2 euen the best haue somewhat which may be amended: 3 they alwayes doe feare themselues,
Every men ways by nature Are crooked: 2 even the best have somewhat which may be amended: 3 they always do Fear themselves,
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(19) part (DIV1)
3233
Image 129
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least euery duty might be better. Steadines is constancie, that is, continuance in straitnes: and without this, all things are nothing.
lest every duty might be better. Steadiness is constancy, that is, Continuance in straitness: and without this, all things Are nothing.
cs d n1 vmd vbi jc. n1 vbz n1, cst vbz, n1 p-acp n1: cc p-acp d, d n2 vbr pix.
(19) part (DIV1)
3233
Image 129
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For what booteth it to haue something, and not alwayes?
For what boots it to have something, and not always?
p-acp r-crq vvz pn31 pc-acp vhi pi, cc xx av?
(19) part (DIV1)
3234
Image 129
3775
Now this is the more to be thought of, for that Gods children are alwayes subiect to errors and slips.
Now this is the more to be Thought of, for that God's children Are always Subject to errors and slips.
av d vbz dt av-dc pc-acp vbi vvn pp-f, c-acp cst ng1 n2 vbr av j-jn p-acp n2 cc n2.
(19) part (DIV1)
3235
Image 129
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And if they would be constant: 1 they had neede looke to their foundation and roote, that it be deepely set.
And if they would be constant: 1 they had need look to their Foundation and root, that it be deeply Set.
cc cs pns32 vmd vbi j: vvn pns32 vhd n1 vvi p-acp po32 n1 cc n1, cst pn31 vbb av-jn vvn.
(19) part (DIV1)
3236
Image 129
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2 They must often try, and examine themselues. 3 It will be best for them, often to exorcise themselues in all godly duties.
2 They must often try, and examine themselves. 3 It will be best for them, often to exorcise themselves in all godly duties.
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(19) part (DIV1)
3237
Image 129
3778
The meane or subordinate end is as we haue seene, now followeth the vtmost end, to keepe thy statutes.
The mean or subordinate end is as we have seen, now follows the utmost end, to keep thy statutes.
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(19) part (DIV1)
3239
Image 129
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Wherein is as before act, keeping. obiect, statutes. Keeping, doth fignifie as before, & may here for purpose. euent.
Wherein is as before act, keeping. Object, statutes. Keeping, does signify as before, & may Here for purpose. event.
q-crq vbz a-acp p-acp n1, vvg. n1, n2. vvg, vdz vvi c-acp a-acp, cc vmb av p-acp n1. n1.
(19) part (DIV1)
3240
Image 129
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For purpose, as if Dauid should say, this is the onely thing in this desire which he wisheth, or to keepe Gods statutes:
For purpose, as if David should say, this is the only thing in this desire which he wishes, or to keep God's statutes:
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(19) part (DIV1)
3242
Image 129
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for euent, as if he should say, this I onely desire, that once I may in obedience serue thee.
for event, as if he should say, this I only desire, that once I may in Obedience serve thee.
p-acp n1, c-acp cs pns31 vmd vvi, d pns11 av-j vvb, cst a-acp pns11 vmb p-acp n1 vvi pno21.
(19) part (DIV1)
3242
Image 129
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By this we may see, that Gods children desire to doe duties, for duties sake, in that Dauid desireth his wayes to be directed to keepe Gods statutes.
By this we may see, that God's children desire to do duties, for duties sake, in that David Desires his ways to be directed to keep God's statutes.
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(19) part (DIV1)
3243
Image 129
3783
Thus much for the act, the obiect remaineth, statutes. Statutes for meaning and intent, are the same with law, testimonie, &c. as before:
Thus much for the act, the Object remains, statutes. Statutes for meaning and intent, Are the same with law, testimony, etc. as before:
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(19) part (DIV1)
3244
Image 129
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but is more specially, and oftenest vsed, for religious and holy ceremonies ordained by God, in the Leuiticall ministery and seruice.
but is more specially, and oftenest used, for religious and holy ceremonies ordained by God, in the Levitical Ministry and service.
cc-acp vbz av-dc av-j, cc av-s vvn, p-acp j cc j n2 vvn p-acp np1, p-acp dt j n1 cc n1.
(19) part (DIV1)
3245
Image 129
3785
These were for the worship of God, for outward shew, base, and contemptible, and that many.
These were for the worship of God, for outward show, base, and contemptible, and that many.
np1 vbdr p-acp dt n1 pp-f np1, p-acp j n1, j, cc j, cc cst d.
(19) part (DIV1)
3245
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3786
Let vs all therefore learne by Dauids example: 1 to be more carefull to keepe Gods ordinances,
Let us all Therefore Learn by David Exampl: 1 to be more careful to keep God's ordinances,
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(19) part (DIV1)
3246
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3787
then mens ordinances, or then to ordaine new, which are beside the word.
then men's ordinances, or then to ordain new, which Are beside the word.
cs ng2 n2, cc av pc-acp vvi j, r-crq vbr p-acp dt n1.
(19) part (DIV1)
3246
Image 129
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Now the ordinances and rites of God ordained, are the rites and ceremonies in the Sacraments,
Now the ordinances and Rites of God ordained, Are the Rites and ceremonies in the Sacraments,
av dt n2 cc n2 pp-f np1 vvd, vbr dt n2 cc n2 p-acp dt n2,
(19) part (DIV1)
3247
Image 129
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so as that the pure administration in them is to be kept.
so as that the pure administration in them is to be kept.
av c-acp cst dt j n1 p-acp pno32 vbz pc-acp vbi vvn.
(19) part (DIV1)
3247
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2 And since that God hath commaunded them, nothing is to be thought, neither too much, nor too little.
2 And since that God hath commanded them, nothing is to be Thought, neither too much, nor too little.
crd cc p-acp cst np1 vhz vvn pno32, pix vbz pc-acp vbi vvn, av-dx av av-d, ccx av j.
(19) part (DIV1)
3248
Image 129
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3 Yea, where as Dauid desireth to keepe these statutes, he meaneth that he would not rest in the deede done, without motions and changes in the hart:
3 Yea, where as David Desires to keep these statutes, he means that he would not rest in the deed done, without motions and changes in the heart:
crd uh, c-crq c-acp np1 vvz pc-acp vvi d n2, pns31 vvz cst pns31 vmd xx vvi p-acp dt n1 vdn, p-acp n2 cc vvz p-acp dt n1:
(19) part (DIV1)
3249
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for all rites kept are superfluous, without the inward and spirituall worship: wherefore alwayes in ceremonies looke for the substance, which is Christ.
for all Rites kept Are superfluous, without the inward and spiritual worship: Wherefore always in ceremonies look for the substance, which is christ.
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(19) part (DIV1)
3249
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4 And that wishing that hee might keepe the outward ordinances, he sheweth the inward spirituall worship is harder to be performed.
4 And that wishing that he might keep the outward ordinances, he shows the inward spiritual worship is harder to be performed.
crd cc d vvg cst pns31 vmd vvi dt j n2, pns31 vvz dt j j n1 vbz jc pc-acp vbi vvn.
(19) part (DIV1)
3250
Image 129
3794
Thus much for the second duty: now foloweth the third, 4 Duties to men, are towards our selues. others.
Thus much for the second duty: now Followeth the third, 4 Duties to men, Are towards our selves. Others.
av av-d c-acp dt ord n1: av vvz dt ord, crd n2 p-acp n2, vbr p-acp po12 n2. n2-jn.
(19) part (DIV1)
3251
Image 129
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Many can keepe Gods commaundements in things toward themselues, they must also keepe towards others. 5 Commaundements, forbid faults. enioyne duties.
Many can keep God's Commandments in things towards themselves, they must also keep towards Others. 5 commandments, forbid Faults. enjoin duties.
d vmb vvi npg1 n2 p-acp n2 p-acp px32, pns32 vmb av vvi p-acp n2-jn. crd n2, vvb n2. vvi n2.
(19) part (DIV1)
3253
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Many can better forbeare faults, then doe good duties, and yet both are Gods commaundements.
Many can better forbear Faults, then do good duties, and yet both Are God's Commandments.
d vmb av-jc vvi n2, av vdb j n2, cc av d vbr ng1 n2.
(19) part (DIV1)
3255
Image 130
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6 Some will keepe Gods commaundements in one estate, and neglect them in another, many in prosperity professe the Gospell, shrinke from it in the crosse:
6 some will keep God's Commandments in one estate, and neglect them in Another, many in Prosperity profess the Gospel, shrink from it in the cross:
crd d vmb vvi npg1 n2 p-acp crd n1, cc vvi pno32 p-acp j-jn, d p-acp n1 vvi dt n1, vvb p-acp pn31 p-acp dt n1:
(19) part (DIV1)
3256
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some in the crosse will be meeke, will pray, &c. they are not so in prosperity.
Some in the cross will be meek, will pray, etc. they Are not so in Prosperity.
d p-acp dt n1 vmb vbi j, vmb vvi, av pns32 vbr xx av p-acp n1.
(19) part (DIV1)
3256
Image 130
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He who keepeth Gods commaundements, wil endeuour in them in one estate, as well as in another, else doth not he keepe all Gods commaundements.
He who Keepeth God's Commandments, will endeavour in them in one estate, as well as in Another, Else does not he keep all God's Commandments.
pns31 r-crq vvz npg1 n2, vmb n1 p-acp pno32 p-acp crd n1, c-acp av c-acp p-acp j-jn, av vdz xx pns31 vvi d ng1 n2.
(19) part (DIV1)
3257
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Now followeth the time of this respecting all Gods commaundements, when: which vnlesse it were to speciall purpose had not beene set downe.
Now follows the time of this respecting all God's Commandments, when: which unless it were to special purpose had not been Set down.
av vvz dt n1 pp-f d vvg d ng1 n2, c-crq: r-crq cs pn31 vbdr p-acp j n1 vhd xx vbn vvn a-acp.
(19) part (DIV1)
3258
Image 130
3801
This is diuers times in this Psalm, euen in the next verse, and verse 32, &c.
This is diverse times in this Psalm, even in the next verse, and verse 32, etc.
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(19) part (DIV1)
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3802
Heere is no limitation or setting downe of this time, certaine it is that sometime it was,
Here is no limitation or setting down of this time, certain it is that sometime it was,
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(19) part (DIV1)
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3803
though not a-like alwayes, neither can be in any. It is hard to tell the particular times when Dauid had respect:
though not alike always, neither can be in any. It is hard to tell the particular times when David had respect:
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(19) part (DIV1)
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3804
yet wee may be sure he had respect: 1 When God stirred vp his heart to be set heere about, which was in his priuate exorcise of reading,
yet we may be sure he had respect: 1 When God stirred up his heart to be Set Here about, which was in his private exorcise of reading,
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(19) part (DIV1)
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3805
& praying, and meditating, or publique. 2 It was not alwayes, at least not in the same tenour and measure.
& praying, and meditating, or public. 2 It was not always, At least not in the same tenor and measure.
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(19) part (DIV1)
3259
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3806
Sometimes Dauid sinned, and did not respect Gods commaundements.
Sometime David sinned, and did not respect God's Commandments.
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(19) part (DIV1)
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3807
3 Though it were not alwayes, the Prophet is not ashamed to imply so much, that others might take knowledge thereof. We gather then, that,
3 Though it were not always, the Prophet is not ashamed to imply so much, that Others might take knowledge thereof. We gather then, that,
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(19) part (DIV1)
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1 If Dauid could not alwayes haue respect vnto Gods commaundements, let euery of vs know, wee shall neuer finde our selues of better mettall then he was, our nature is most abhominable, which (besides outward tentations) will turne our eyes from Gods commaundements.
1 If David could not always have respect unto God's Commandments, let every of us know, we shall never find our selves of better mettle then he was, our nature is most abominable, which (beside outward tentations) will turn our eyes from God's Commandments.
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(19) part (DIV1)
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2 If we would respect them, we must seeke to God, and continually vse the meanes.
2 If we would respect them, we must seek to God, and continually use the means.
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(19) part (DIV1)
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3810
3 It is cleere that Dauid considered how he found himselfe, calling himselfe home to a reckoning, as euery one should doe.
3 It is clear that David considered how he found himself, calling himself home to a reckoning, as every one should do.
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(19) part (DIV1)
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3811
4 The Saints of God how holy so euer, will confesse their wants and defaults.
4 The Saints of God how holy so ever, will confess their Wants and defaults.
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(19) part (DIV1)
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3812
Thus much of the cause or occasion, now followeth the euent, then shall I not be confounded.
Thus much of the cause or occasion, now follows the event, then shall I not be confounded.
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(19) part (DIV1)
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3813
Wherein is likewise set downe the thing. time. The thing, I shall not be confounded: the time then.
Wherein is likewise Set down the thing. time. The thing, I shall not be confounded: the time then.
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(19) part (DIV1)
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3814
Confusion commeth of a Latine word, which though it may signifie such a mixture of things together, that one cannot discerne betweene them,
Confusion comes of a Latin word, which though it may signify such a mixture of things together, that one cannot discern between them,
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(19) part (DIV1)
3269
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3815
yet heere the Hebrew whereof this commeth, will not beare it, but signifieth greatlie to be ashamed. Shame is taken 1 properly.
yet Here the Hebrew whereof this comes, will not bear it, but signifies greatly to be ashamed. Shame is taken 1 properly.
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(19) part (DIV1)
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3816
For the affection vsually so called, and appeareth in the countenance. 2 Vnproperly.
For the affection usually so called, and appears in the countenance. 2 Unproperly.
p-acp dt n1 av-j av vvn, cc vvz p-acp dt n1. crd av-j.
(19) part (DIV1)
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3817
When it is referred to the soule and conscience, as very often, shame and confusion is so taken in the scriptures.
When it is referred to the soul and conscience, as very often, shame and confusion is so taken in the Scriptures.
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(19) part (DIV1)
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3818
Being confounded is taken in the second sence, to wit, vnproperly in this place, for excessiue shame of the conscience before God and man.
Being confounded is taken in the second sense, to wit, unproperly in this place, for excessive shame of the conscience before God and man.
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(19) part (DIV1)
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3819
Which is, when a man is as much cast downe in conscience before God, as the most shame faced man is or can be in countenance before any, yea and more.
Which is, when a man is as much cast down in conscience before God, as the most shame faced man is or can be in countenance before any, yea and more.
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(19) part (DIV1)
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3820
Now this shame or confusion may be considered, firstly, from a cause of it: which is to misse, or be disappointed, for then shal a man haue bodily shame,
Now this shame or confusion may be considered, firstly, from a cause of it: which is to miss, or be disappointed, for then shall a man have bodily shame,
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(19) part (DIV1)
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3821
if he misse of his known particular designment, or when so euer (being of any good nature) he doeth amisse,
if he miss of his known particular designment, or when so ever (being of any good nature) he doth amiss,
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(19) part (DIV1)
3272
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3822
so euen for the conscience, if a sinne be committed, or we misse of our desires to God, our consciences are cast downe.
so even for the conscience, if a sin be committed, or we miss of our Desires to God, our Consciences Are cast down.
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(19) part (DIV1)
3272
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3823
So as that Dauid heere meaneth: that, He shall haue no cause of shame.
So as that David Here means: that, He shall have no cause of shame.
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(19) part (DIV1)
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3824
1 Cause of shame is wittingly committing of any sinne, true it is that all sinne will make ashamed, but this most.
1 Cause of shame is wittingly committing of any sin, true it is that all sin will make ashamed, but this most.
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(19) part (DIV1)
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3825
Therefore Dauid will auoide sinne, as euery one should doe.
Therefore David will avoid sin, as every one should do.
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(19) part (DIV1)
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3826
2 Another cause of shame is missing our desires, so shall not Dauid, God will heare his prayers,
2 another cause of shame is missing our Desires, so shall not David, God will hear his Prayers,
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(19) part (DIV1)
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3827
as all other of his children. Psal. 25, 2, 3. Thus are the wicked ashamed, that is disappointed of their hope.
as all other of his children. Psalm 25, 2, 3. Thus Are the wicked ashamed, that is disappointed of their hope.
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(19) part (DIV1)
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3828
Marke the fruite of godly prayers. Secondly, from the effects, for as naturall or worldly shame hath many and great effects,
Mark the fruit of godly Prayers. Secondly, from the effects, for as natural or worldly shame hath many and great effects,
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(19) part (DIV1)
3275
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3829
so much more hath the shame of conscience, as being part of the torment of hell.
so much more hath the shame of conscience, as being part of the torment of hell.
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(19) part (DIV1)
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1 As in worldly shame, one and a first work is to change the minde, so shame of conscience, will make it change the minde and iudgement:
1 As in worldly shame, one and a First work is to change the mind, so shame of conscience, will make it change the mind and judgement:
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(19) part (DIV1)
3277
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3831
for seeing it selfe to haue done amisse, it must needes repent, and that much blaming and accusing it selfe.
for seeing it self to have done amiss, it must needs Repent, and that much blaming and accusing it self.
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(19) part (DIV1)
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3832
So shall not Dauid neede to feare that he shall doe:
So shall not David need to Fear that he shall do:
av vmb xx np1 vvi pc-acp vvi cst pns31 vmb vdi:
(19) part (DIV1)
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for endeuouring to keepe Gods commaundements, he shall not neede to change his minde, but to continue and encrease.
for endeavouring to keep God's Commandments, he shall not need to change his mind, but to continue and increase.
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(19) part (DIV1)
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3834
So Abigael telleth Dauid, that when God shall haue giuen him the Kingdome, that it shal be no griefe vnto him,
So Abigail Telleth David, that when God shall have given him the Kingdom, that it shall be no grief unto him,
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(19) part (DIV1)
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3835
nor offence of minde, that hee hath not shed blood causelesse. 1, Sam. 25, 31, she meaneth this work of the conscience.
nor offence of mind, that he hath not shed blood causeless. 1, Sam. 25, 31, she means this work of the conscience.
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(19) part (DIV1)
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3836
So shall Dauid, and all other Gods seruants, be free from greatly blaming themselues, which what a torment it is, we cannot be ignorant: looke Prouerb. 5, 11, 12. Indeede repentance is a continuall practise of all, and euery the children of GOD:
So shall David, and all other God's Servants, be free from greatly blaming themselves, which what a torment it is, we cannot be ignorant: look Proverb. 5, 11, 12. Indeed Repentance is a continual practice of all, and every the children of GOD:
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(19) part (DIV1)
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so as that the former may be doubted of. Aun. Repentance may be considered, as beginning. encreasing.
so as that the former may be doubted of. Nias. Repentance may be considered, as beginning. increasing.
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(19) part (DIV1)
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Beginning, is at the first turne & change of man to God, after which a man is preserued, from the wilfull committing of grosse sinnes.
Beginning, is At the First turn & change of man to God, After which a man is preserved, from the wilful committing of gross Sins.
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(19) part (DIV1)
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3839
Encreasing repentance is, groweth in the former, when liuing out of grosse sinnes, and being truly turned to God, we labour to draw neerer and neerer vnto him:
Increasing Repentance is, grows in the former, when living out of gross Sins, and being truly turned to God, we labour to draw nearer and nearer unto him:
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(19) part (DIV1)
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thus with encreasing repentance we must alwayes change & repent, not with the first and beginning repentance, which we can not but haue, if we regard Gods commaundements.
thus with increasing Repentance we must always change & Repent, not with the First and beginning Repentance, which we can not but have, if we regard God's Commandments.
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(19) part (DIV1)
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2 As worldly shame hath feare to come in presence, so is it in shame of the conscience, wicked men dare not come in the presence of God:
2 As worldly shame hath Fear to come in presence, so is it in shame of the conscience, wicked men Dare not come in the presence of God:
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(19) part (DIV1)
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3842
Adam and Eue hid themselues, Cain fled from the presence of God. Dauid, and other Gods children shall not thus be ashamed.
Adam and Eue hid themselves, Cain fled from the presence of God. David, and other God's children shall not thus be ashamed.
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(19) part (DIV1)
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3 Naturall shame maketh one alwayes doubt, whether duties doe please, it rather thinketh they displease:
3 Natural shame makes one always doubt, whither duties do please, it rather Thinketh they displease:
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(19) part (DIV1)
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so doth feare and shame of conscience driue a man to thinke, that God doth not care for any thing that he doeth.
so does Fear and shame of conscience driven a man to think, that God does not care for any thing that he doth.
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(19) part (DIV1)
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So was it with Cain, as in deede he saw he did not please God. Gen. 4, 5. From this Dauid, and those who respect Gods cōmaundements, are free.
So was it with Cain, as in deed he saw he did not please God. Gen. 4, 5. From this David, and those who respect God's Commandments, Are free.
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(19) part (DIV1)
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4 Naturall shame discourageth a man from doing duties as not being liked:
4 Natural shame Discourageth a man from doing duties as not being liked:
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(19) part (DIV1)
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so will this shame of conscience make, that a man shal haue no hart in any good duty.
so will this shame of conscience make, that a man shall have no heart in any good duty.
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(19) part (DIV1)
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3848
Thirdly, from the property, bodily, or worldly shame, is with as great vnquietnes as possibly may be.
Thirdly, from the property, bodily, or worldly shame, is with as great unquietness as possibly may be.
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(19) part (DIV1)
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3849
It cannot be otherwise with shame and confusion of the conscience: from this likewise Dauid & other Gods children are free.
It cannot be otherwise with shame and confusion of the conscience: from this likewise David & other God's children Are free.
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(19) part (DIV1)
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This which the Prophet speaketh, I should not be confounded, is a kinde of speech, in which by the lesse, the more and greater is set downe, so Psal. 51, 17. Thou doest not despise, for thou doest very well like,
This which the Prophet speaks, I should not be confounded, is a kind of speech, in which by the less, the more and greater is Set down, so Psalm 51, 17. Thou dost not despise, for thou dost very well like,
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(19) part (DIV1)
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and 1, Cor, 11, 22. I praise you not, that is, I much dispraise and blame you:
and 1, Cor, 11, 22. I praise you not, that is, I much dispraise and blame you:
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(19) part (DIV1)
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so Heb. 13, 17. Will be not profitable for you, that is, will be very hurtfull:
so Hebrew 13, 17. Will be not profitable for you, that is, will be very hurtful:
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(19) part (DIV1)
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so is it heere, I shall not be confounded, that is, I shall haue great boldnes and comfort.
so is it Here, I shall not be confounded, that is, I shall have great boldness and Comfort.
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(19) part (DIV1)
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All which doth arise from a cleare and good conscience, which is a continuall feast, Prouerb. 1, 5, 15, so that the thing the Prophet meaneth, that he hath a good conscience, and the fruite thereof.
All which does arise from a clear and good conscience, which is a continual feast, Proverb. 1, 5, 15, so that the thing the Prophet means, that he hath a good conscience, and the fruit thereof.
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(19) part (DIV1)
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And first for a good conscience: 1 what it is: 2 how it is wrought: 3 what be the properties of it.
And First for a good conscience: 1 what it is: 2 how it is wrought: 3 what be the properties of it.
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(19) part (DIV1)
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Before we can know a good conscience, know what conscience is, which well we may doe by the parts of it.
Before we can know a good conscience, know what conscience is, which well we may do by the parts of it.
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(19) part (DIV1)
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The first is a knowledge of truth and falshoode, good, and bad.
The First is a knowledge of truth and falsehood, good, and bad.
dt ord vbz dt n1 pp-f n1 cc n1, j, cc j.
(19) part (DIV1)
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Therfore is it called conscience, that is with knowledge, and that not onely in generall rules,
Therefore is it called conscience, that is with knowledge, and that not only in general rules,
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(19) part (DIV1)
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but in speciall and particular, wherein conscience especially appeareth: generall rules are in the Synteresis, particular knowledge, and remembrance in the Syneidesis or conscience.
but in special and particular, wherein conscience especially appears: general rules Are in the Synteresis, particular knowledge, and remembrance in the Syneidesis or conscience.
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(19) part (DIV1)
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The second a diligent marking and recording, as euery particular thing is beleeued, or not beleeued, done,
The second a diligent marking and recording, as every particular thing is believed, or not believed, done,
dt ord dt j vvg cc vvg, c-acp d j n1 vbz vvn, cc xx vvn, vdn,
(19) part (DIV1)
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or not done, thought or not thought, according to knowledge.
or not done, Thought or not Thought, according to knowledge.
cc xx vdi, vvd cc xx vvn, vvg p-acp n1.
(19) part (DIV1)
3293
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The third, is affection rising after knowledge and marking, and by things done, thought, beleeued, spoken, according to knowledge ariseth ioy, hope,
The third, is affection rising After knowledge and marking, and by things done, Thought, believed, spoken, according to knowledge arises joy, hope,
dt ord, vbz n1 vvg p-acp n1 cc vvg, cc p-acp n2 vdn, n1, vvn, vvn, vvg p-acp n1 vvz n1, vvb,
(19) part (DIV1)
3294
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and comfort, otherwise, greefe, feare, and trouble.
and Comfort, otherwise, grief, Fear, and trouble.
cc n1, av, n1, n1, cc vvi.
(19) part (DIV1)
3294
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3864
Good conscience is, when the knowledge is true, full, and sound, when it letteth not slip any particular,
Good conscience is, when the knowledge is true, full, and found, when it lets not slip any particular,
j n1 vbz, c-crq dt n1 vbz j, j, cc n1, c-crq pn31 vvz xx vvi d j,
(19) part (DIV1)
3295
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3865
but calleth all to count, and findeth them rightly according to knowledge performed, where-vpon ariseth continuall ioy, quiet, comfort.
but calls all to count, and finds them rightly according to knowledge performed, whereupon arises continual joy, quiet, Comfort.
cc-acp vvz d pc-acp vvi, cc vvz pno32 av-jn p-acp p-acp n1 vvn, j vvz j n1, j-jn, n1.
(19) part (DIV1)
3295
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3866
Good conscience is wrought, as all other graces of Gods spirit. No mans conscience is good by nature: other meanes therefore are needefull.
Good conscience is wrought, as all other graces of God's Spirit. No men conscience is good by nature: other means Therefore Are needful.
j n1 vbz vvn, c-acp d j-jn n2 pp-f npg1 n1. uh-dx ng1 n1 vbz j p-acp n1: n-jn n2 av vbr j.
(19) part (DIV1)
3296
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3867
1 One is, sound faith of iustification, when the party hauing Christes righteousnes imputed by God himselfe applieth it by faith, to the forgiuenes of all his sinnes, and accounting of righteousnes:
1 One is, found faith of justification, when the party having Christ's righteousness imputed by God himself Applieth it by faith, to the forgiveness of all his Sins, and accounting of righteousness:
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(19) part (DIV1)
3297
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so as that the conscience is cleansed and quieted in regard of all things past.
so as that the conscience is cleansed and quieted in regard of all things past.
av c-acp cst dt n1 vbz vvn cc vvn p-acp n1 pp-f d n2 j.
(19) part (DIV1)
3297
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2 Sanctification, which arising and liuing in faith, keepeth with faith, and preserueth good conscience for afterward: without these neuer good conscience.
2 Sanctification, which arising and living in faith, Keepeth with faith, and Preserveth good conscience for afterwards: without these never good conscience.
crd n1, r-crq vvg cc vvg p-acp n1, vvz p-acp n1, cc vvz j n1 c-acp av: p-acp d av j n1.
(19) part (DIV1)
3298
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Now the properties of good conscience are many.
Now the properties of good conscience Are many.
av dt n2 pp-f j n1 vbr d.
(19) part (DIV1)
3299
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3871
1 Truly and fully alwayes to admonish, according to the light of the word of God, shining in the hart.
1 Truly and Fully always to admonish, according to the Light of the word of God, shining in the heart.
vvn av-j cc av-j av pc-acp vvi, vvg p-acp dt n1 pp-f dt n1 pp-f np1, vvg p-acp dt n1.
(19) part (DIV1)
3300
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2 To witnes that all and euery thing is done, according to the full knowledge of Gods will.
2 To witness that all and every thing is done, according to the full knowledge of God's will.
crd pc-acp vvi cst d cc d n1 vbz vdn, vvg p-acp dt j n1 pp-f npg1 n1.
(19) part (DIV1)
3301
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3 To giue a good hope in all things. 4 To make one leade an vnblameable life.
3 To give a good hope in all things. 4 To make one lead an unblameable life.
crd pc-acp vvi dt j n1 p-acp d n2. crd pc-acp vvi pi vvi dt j-u n1.
(19) part (DIV1)
3302
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Thus much for good conscience, the fruite followeth, which is wonderous great euery way: and hath all things contrary to confusion.
Thus much for good conscience, the fruit follows, which is wondrous great every Way: and hath all things contrary to confusion.
av av-d c-acp j n1, dt n1 vvz, r-crq vbz j j d n1: cc vhz d n2 j-jn p-acp n1.
(19) part (DIV1)
3304
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1 It maketh one neuer to change his generall resolution. 2 It delighteth to come into the presence of God.
1 It makes one never to change his general resolution. 2 It delights to come into the presence of God.
vvd pn31 vvz pi av pc-acp vvi po31 j n1. crd pn31 vvz pc-acp vvi p-acp dt n1 pp-f np1.
(19) part (DIV1)
3305
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3 Is perswaded that God liketh it. 4 Hath courage in all good duties.
3 Is persuaded that God liketh it. 4 Hath courage in all good duties.
crd vbz vvn cst np1 vvz pn31. crd vhz n1 p-acp d j n2.
(19) part (DIV1)
3307
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5 Trust in the fauour of God. 6 Hath peace of conscience. 7 Ioy in the spirit. 8 Looking for all good things from God. 9 Patience in the crosse.
5 Trust in the favour of God. 6 Hath peace of conscience. 7 Joy in the Spirit. 8 Looking for all good things from God. 9 Patience in the cross.
crd n1 p-acp dt n1 pp-f np1. crd vhz n1 pp-f n1. crd n1 p-acp dt n1. crd vvg p-acp d j n2 p-acp np1. crd n1 p-acp dt n1.
(19) part (DIV1)
3309
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Thus much of the thing, now followeth the time then, to wit, when I shall haue respect,
Thus much of the thing, now follows the time then, to wit, when I shall have respect,
av d pp-f dt n1, av vvz dt n1 av, p-acp n1, c-crq pns11 vmb vhi n1,
(19) part (DIV1)
3310
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as if he should say, vnlesse I haue respect, &c, I shall be confounded. 1 Que. Who can respect all, and euery of the cōmaundements of God? Aun. None:
as if he should say, unless I have respect, etc., I shall be confounded. 1 Que. Who can respect all, and every of the Commandments of God? Nias. None:
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(19) part (DIV1)
3310
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and therfore all haue great cause of shame.
and Therefore all have great cause of shame.
cc av d vhb j n1 pp-f n1.
(19) part (DIV1)
3312
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2 And seeing that all Gods commaundements must be respected, euen the least are to be regarded, not neglected.
2 And seeing that all God's Commandments must be respected, even the least Are to be regarded, not neglected.
crd cc vvg cst d ng1 n2 vmb vbi vvn, av-j dt av-ds vbr pc-acp vbi vvn, xx vvn.
(19) part (DIV1)
3313
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3 No meruaile therefore if none can at any time be secure, but shall finde himselfe tossed betweene feare and hope, &c.
3 No marvel Therefore if none can At any time be secure, but shall find himself tossed between Fear and hope, etc.
crd dx vvb av cs pi vmb p-acp d n1 vbb j, cc-acp vmb vvi px31 vvn p-acp n1 cc n1, av
(19) part (DIV1)
3314
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3883
4 And why, since there is such good consequence of respecting Gods commandements, doe not we all most carefully regard them?
4 And why, since there is such good consequence of respecting God's Commandments, do not we all most carefully regard them?
crd cc q-crq, c-acp pc-acp vbz d j n1 pp-f vvg n2 n2, vdb xx po12 d av-ds av-j vvi pno32?
(19) part (DIV1)
3315
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3884
Thus much for the third particular, in the Prophet Dauid, now followeth the fourth, verse, 7, and it is profession to praise God. Which duty should be in euery seruant of God.
Thus much for the third particular, in the Prophet David, now follows the fourth, verse, 7, and it is profession to praise God. Which duty should be in every servant of God.
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(19) part (DIV1)
3316
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Psal. 50, 14. In so much as that not onely men, but euen all other creatures ought to performe the same. Psal. 150. Of this profession there are two parts, 1 The duty, to praise God with an vpright hart.
Psalm 50, 14. In so much as that not only men, but even all other creatures ought to perform the same. Psalm 150. Of this profession there Are two parts, 1 The duty, to praise God with an upright heart.
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(19) part (DIV1)
3316
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2 The cause, learning of the iudgements of thy righteousnes.
2 The cause, learning of the Judgments of thy righteousness.
crd dt n1, n1 pp-f dt n2 pp-f po21 n1.
(19) part (DIV1)
3317
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In the duty are, 1 the fact of praysing God, &c. 2 The publishing of it, in that he saith, I will praise, &c.
In the duty Are, 1 the fact of praising God, etc. 2 The publishing of it, in that he Says, I will praise, etc.
p-acp dt n1 vbr, vvn dt n1 pp-f vvg np1, av crd av vvg pp-f pn31, p-acp cst pns31 vvz, pns11 vmb vvi, av
(19) part (DIV1)
3318
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3888
The fact hath the thing, to praise God. manner, with an vpright hart. In the thing are action, to praise. obiect, thee ô Iehoua.
The fact hath the thing, to praise God. manner, with an upright heart. In the thing Are actium, to praise. Object, thee o Iehoua.
dt n1 vhz dt n1, p-acp n1 np1. n1, p-acp dt av-j n1. p-acp dt n1 vbr n1, pc-acp vvi. n1, pno21 uh np1.
(19) part (DIV1)
3319
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The word heere vsed for praise, is in the Hebrew (Ode) where-vpon by the way commeth the Greeke word Ode, for a song.
The word Here used for praise, is in the Hebrew (Ode) whereupon by the Way comes the Greek word Ode, for a song.
dt n1 av vvn p-acp n1, vbz p-acp dt njp (n1) j p-acp dt n1 vvz dt jp n1 n1, p-acp dt n1.
(19) part (DIV1)
3321
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It signifieth both to confesse and praise, but yet notwithstanding with some difference.
It signifies both to confess and praise, but yet notwithstanding with Some difference.
pn31 vvz d pc-acp vvi cc vvi, cc-acp av c-acp p-acp d n1.
(19) part (DIV1)
3321
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For when it signifieth to confesse, it hath one kinde of preposition, when to praise another, or other regiment:
For when it signifies to confess, it hath one kind of preposition, when to praise Another, or other regiment:
p-acp c-crq pn31 vvz pc-acp vvi, pn31 vhz crd n1 pp-f n1, c-crq pc-acp vvi j-jn, cc j-jn n1:
(19) part (DIV1)
3321
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so doth the Greeke word Ezomologoumai signifie both. Neither is it without cause, that one word signifieth these two things.
so does the Greek word Ezomologoumai signify both. Neither is it without cause, that one word signifies these two things.
av vdz dt jp n1 np1 vvb d. av-d vbz pn31 p-acp n1, cst pi n1 vvz d crd n2.
(19) part (DIV1)
3321
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For then praise is true, when it is free and franke, as confession, also euery true confession is greatly to the praise of God, looke Ioshua, 7, 19, 1, Sam. 6, 5. Iohn, 9, 24. Heere doth it signifie to praise.
For then praise is true, when it is free and frank, as Confessi, also every true Confessi is greatly to the praise of God, look Ioshua, 7, 19, 1, Sam. 6, 5. John, 9, 24. Here does it signify to praise.
p-acp av n1 vbz j, c-crq pn31 vbz j cc j, c-acp n1, av d j n1 vbz av-j p-acp dt n1 pp-f np1, vvb np1, crd, crd, crd, np1 crd, crd np1, crd, crd av vdz pn31 vvi pc-acp vvi.
(19) part (DIV1)
3321
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To praise, is to acknowledge the excellencie, or worth of a thing. Excellencie in God is infinite euery way, as he is in himselfe. towards his creatures.To praise, is to acknowledge the excellency, or worth of a thing. Excellency in God is infinite every Way, as he is in himself. towards his creatures.
pc-acp vvi, vbz pc-acp vvi dt n1, cc n1 pp-f dt n1. n1 p-acp np1 vbz j d n1, c-acp pns31 vbz p-acp px31. p-acp po31 n2.
(19) part (DIV1)
3323
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In himselfe, for excellencie of Essence, persons, properties &c. aboue all humaine conceite.
In himself, for excellency of Essence, Persons, properties etc. above all human conceit.
p-acp px31, p-acp n1 pp-f n1, n2, n2 av p-acp d j n1.
(19) part (DIV1)
3325
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Towards his creatures, making them so excellent, preseruing them, &c. and as to all creatures ingenerall,
Towards his creatures, making them so excellent, preserving them, etc. and as to all creatures ingenerall,
p-acp po31 n2, vvg pno32 av j, vvg pno32, av cc a-acp p-acp d n2 av,
(19) part (DIV1)
3326
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so to the Church, and especially to the party praysing. And indeede there is nothing whence a party may not draw arguments to praise God.
so to the Church, and especially to the party praising. And indeed there is nothing whence a party may not draw Arguments to praise God.
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(19) part (DIV1)
3326
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Gods mercy is most sweete, considered in creation. redemption. conseruation.
God's mercy is most sweet, considered in creation. redemption. conservation.
npg1 n1 vbz av-ds j, vvn p-acp n1. n1. n1.
(19) part (DIV1)
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Euery one of these cannot choose but be very great, being from so great a God, to vs who deserue the contrary, especially in such necessary things as he giueth vs for our being and well being.
Every one of these cannot choose but be very great, being from so great a God, to us who deserve the contrary, especially in such necessary things as he gives us for our being and well being.
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(19) part (DIV1)
3329
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Acknowledging, is our profession, that this excellencie is in God.
Acknowledging, is our profession, that this excellency is in God.
vvg, vbz po12 n1, cst d n1 vbz p-acp np1.
(19) part (DIV1)
3330
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Now this our profession must be: 1 open, so as it may be knowne: 2 franke & cheerefull, not constrained: 3 with harmonie of mouth, hart, and life.
Now this our profession must be: 1 open, so as it may be known: 2 frank & cheerful, not constrained: 3 with harmony of Mouth, heart, and life.
av d po12 n1 vmb vbi: vvd av-j, av c-acp pn31 vmb vbi vvn: crd j cc j, xx vvn: crd p-acp n1 pp-f n1, n1, cc n1.
(19) part (DIV1)
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Who would not performe this duty: 1 pleasing God: 2 due from himselfe?
Who would not perform this duty: 1 pleasing God: 2 due from himself?
r-crq vmd xx vvi d n1: crd j-vvg n1: crd j-jn p-acp px31?
(19) part (DIV1)
3332
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Thus much for the action, now followeth the obiect, thee, ô Iehoua, whom indeede we are alone to praise, as being onely worthy.
Thus much for the actium, now follows the Object, thee, o Iehoua, whom indeed we Are alone to praise, as being only worthy.
av av-d c-acp dt n1, av vvz dt n1, pno21, uh np1, r-crq av pns12 vbr j pc-acp vvi, c-acp vbg av-j j.
(19) part (DIV1)
3333
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1 God being to be praysed, is to be considered with meanes of any thing, or without meanes.
1 God being to be praised, is to be considered with means of any thing, or without means.
vvn np1 vbg pc-acp vbi vvn, vbz pc-acp vbi vvn p-acp n2 pp-f d n1, cc p-acp n2.
(19) part (DIV1)
3334
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Many will praise God, and acknowledge his hand, when they see him work without meanes, because then they see nothing, whereto they can ascribe that worke but onely to God,
Many will praise God, and acknowledge his hand, when they see him work without means, Because then they see nothing, whereto they can ascribe that work but only to God,
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(19) part (DIV1)
3334
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and yet it is onely God who giueth meanes, renueth them, and blesseth them, so as in the middest of all meanes must we lift vp our hart to God,
and yet it is only God who gives means, Reneweth them, and Blesses them, so as in the midst of all means must we lift up our heart to God,
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(19) part (DIV1)
3334
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and praise him, and neuer sacrifice vnto our net. 2 God may be considered towards our selues or others.
and praise him, and never sacrifice unto our net. 2 God may be considered towards our selves or Others.
cc vvi pno31, cc av-x vvi p-acp po12 n1. crd n1 vmb vbi vvn p-acp po12 n2 cc n2-jn.
(19) part (DIV1)
3334
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Many wil praise God for themselues: few for others, and yet so must they doe, and euen for their enemies:
Many will praise God for themselves: few for Others, and yet so must they do, and even for their enemies:
av-d vmb vvi np1 p-acp px32: d c-acp n2-jn, cc av av vmb pns32 vdb, cc av p-acp po32 n2:
(19) part (DIV1)
3335
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so farre must wee all be from enuying or lessening any of Gods works. 3 God giueth prosperity aduersity.
so Far must we all be from envying or lessening any of God's works. 3 God gives Prosperity adversity.
av av-j vmb pns12 d vbb p-acp vvg cc vvg d pp-f npg1 n2. crd np1 vvz n1 n1.
(19) part (DIV1)
3335
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Some feeling the sweetnes of prosperity, can acknowledge Gods goodnes.
some feeling the sweetness of Prosperity, can acknowledge God's Goodness.
d n1 dt n1 pp-f n1, vmb vvi npg1 n1.
(19) part (DIV1)
3336
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Where is any that praiseth God for aduersity? And yet so must we all doe,
Where is any that Praiseth God for adversity? And yet so must we all do,
q-crq vbz d cst vvz np1 p-acp n1? cc av av vmb pns12 d vdb,
(19) part (DIV1)
3336
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and not onely that, but reioyce therein. Rom. 5, 3. 1 Then shal a man be the fitter to praise God for aduersity, when he hath some while beene vnder:
and not only that, but rejoice therein. Rom. 5, 3. 1 Then shall a man be the fitter to praise God for adversity, when he hath Some while been under:
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(19) part (DIV1)
3336
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neuer at the first will or can a man vsually thank for it. 2 When by hauing beene vnder it hee hath gotten some good by it,
never At the First will or can a man usually thank for it. 2 When by having been under it he hath got Some good by it,
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(19) part (DIV1)
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as knowledge of Gods prouidence, iustice, power, perswasion of Gods goodnes, encrease of faith, exorcise of patience, meekenes, prayer, &c. else will our praysing for it be but cold.
as knowledge of God's providence, Justice, power, persuasion of God's Goodness, increase of faith, exorcise of patience, meekness, prayer, etc. Else will our praising for it be but cold.
c-acp n1 pp-f npg1 n1, n1, n1, n1 pp-f npg1 n1, n1 pp-f n1, vvi pp-f n1, n1, n1, av av vmb po12 vvg p-acp pn31 vbb p-acp j-jn.
(19) part (DIV1)
3337
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And therefore all mens speeches, who say, they thank God for afflictions, are not euer true.
And Therefore all men's Speeches, who say, they thank God for afflictions, Are not ever true.
cc av d ng2 n2, r-crq vvb, pns32 vvb np1 p-acp n2, vbr xx av j.
(19) part (DIV1)
3337
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Hitherto of the thing, now followeth the manner, With an vpright hart: so as it must be with the hart, and that vpright: so as heere is, 1 subiect. 2 Adiunct.
Hitherto of the thing, now follows the manner, With an upright heart: so as it must be with the heart, and that upright: so as Here is, 1 Subject. 2 Adjunct.
av pp-f dt n1, av vvz dt n1, p-acp dt av-j n1: av c-acp pn31 vmb vbi p-acp dt n1, cc d av-j: av c-acp av vbz, crd j-jn. crd n1.
(19) part (DIV1)
3338
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The subiect, is hart, put heere for the soule, because that it is as it were the chaire of estate of the soule, wherein it most sheweth it selfe in presence.
The Subject, is heart, put Here for the soul, Because that it is as it were the chair of estate of the soul, wherein it most shows it self in presence.
dt n-jn, vbz n1, vvd av p-acp dt n1, c-acp cst pn31 vbz c-acp pn31 vbdr dt n1 pp-f n1 pp-f dt n1, c-crq pn31 av-ds vvz pn31 n1 p-acp n1.
(19) part (DIV1)
3339
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The soule is put for the whole man, where the soule is, first affection, then all parts and powers of soule and body. This doth the Prophet name,
The soul is put for the Whole man, where the soul is, First affection, then all parts and Powers of soul and body. This does the Prophet name,
dt n1 vbz vvn p-acp dt j-jn n1, c-crq dt n1 vbz, ord n1, cs d n2 cc n2 pp-f n1 cc n1. d vdz dt n1 n1,
(19) part (DIV1)
3340
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1 Because God chiefely respecteth the hart: 2 And the most part of men doe commonly neglect it.
1 Because God chiefly respecteth the heart: 2 And the most part of men do commonly neglect it.
vvd p-acp np1 av-jn vvz dt n1: crd cc dt av-ds n1 pp-f n2 vdb av-j vvi pn31.
(19) part (DIV1)
3341
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3920
God respecteth it: 1 As to be the first, so as without this all is nothing. 2 With this all other follow: 3 In this is a sweet feeling of Gods infinite goodnes towards vs: 4 And as in the bodily hart there is continuall beating,
God respecteth it: 1 As to be the First, so as without this all is nothing. 2 With this all other follow: 3 In this is a sweet feeling of God's infinite Goodness towards us: 4 And as in the bodily heart there is continual beating,
np1 vvz pn31: crd p-acp pc-acp vbi dt ord, av c-acp p-acp d d vbz pix. crd p-acp d d n-jn vvb: crd p-acp d vbz dt j n-vvg pp-f npg1 j n1 p-acp pno12: crd cc a-acp p-acp dt j n1 a-acp vbz j n-vvg,
(19) part (DIV1)
3342
Image 134
3921
so is there in this a renuing, and continuall frequentation of all godly duties.
so is there in this a renewing, and continual frequentation of all godly duties.
av vbz a-acp p-acp d dt vvg, cc j n1 pp-f d j n2.
(19) part (DIV1)
3342
Image 134
3922
1 Wherefore euery one who praiseth God, must doe it from his hart, that is, his soule, that is, 1 from his iudgement,
1 Wherefore every one who Praiseth God, must do it from his heart, that is, his soul, that is, 1 from his judgement,
vvn c-crq d crd r-crq vvz np1, vmb vdi pn31 p-acp po31 n1, cst vbz, po31 n1, cst vbz, vvn p-acp po31 n1,
(19) part (DIV1)
3343
Image 134
3923
as being setled that he ought so to doe: 2 from his wil and affections, as delighting therein.
as being settled that he ought so to do: 2 from his will and affections, as delighting therein.
c-acp vbg vvn cst pns31 vmd av pc-acp vdi: crd p-acp po31 n1 cc n2, c-acp vvg av.
(19) part (DIV1)
3343
Image 134
3924
2 Who so euer (saith he) praiseth God with his hart, must doe it with his whole man, else his praise is no praise.
2 Who so ever (Says he) Praiseth God with his heart, must do it with his Whole man, Else his praise is no praise.
crd r-crq av av (vvz pns31) vvz np1 p-acp po31 n1, vmb vdi pn31 p-acp po31 j-jn n1, av po31 n1 vbz dx n1.
(19) part (DIV1)
3344
Image 134
3925
3 No praising of God without feeling. 4 All praysing of God continued alwayes renued.
3 No praising of God without feeling. 4 All praising of God continued always renewed.
crd uh-dx n-vvg pp-f np1 p-acp vvg. crd d vvg pp-f np1 vvd av j-vvn.
(19) part (DIV1)
3345
Image 134
3926
The adiunct followeth vpright, for declaring whereof, it shall be good to consider: 1 What it is: 2 Howe it is wrought and gotten: 3 How it may be tried: 4 How it may be kept and preserued.
The adjunct follows upright, for declaring whereof, it shall be good to Consider: 1 What it is: 2 How it is wrought and got: 3 How it may be tried: 4 How it may be kept and preserved.
dt n1 vvz av-j, p-acp vvg c-crq, pn31 vmb vbi j pc-acp vvi: vvd r-crq pn31 vbz: crd c-crq pn31 vbz vvn cc vvn: crd c-crq pn31 vmb vbi vvn: crd c-crq pn31 vmb vbi vvn cc vvn.
(19) part (DIV1)
3346
Image 134
3927
What it is, may somewhat appeare by the very name it selfe, especially in the Hebrew tongue, where word for word it is thus, with vprightnes of hart, and is indeed in effect that our translation hath with an vpright hart, saue that it signifieth it in great measure and perfection:
What it is, may somewhat appear by the very name it self, especially in the Hebrew tongue, where word for word it is thus, with uprightness of heart, and is indeed in Effect that our Translation hath with an upright heart, save that it signifies it in great measure and perfection:
r-crq pn31 vbz, vmb av vvi p-acp dt j n1 pn31 n1, av-j p-acp dt njp n1, c-crq n1 p-acp n1 pn31 vbz av, p-acp n1 pp-f n1, cc vbz av p-acp n1 cst po12 n1 vhz p-acp dt av-j n1, p-acp cst pn31 vvz pn31 p-acp j n1 cc n1:
(19) part (DIV1)
3347
Image 134
3928
so doth the Hebrew tongue, vse Nowne Substantiues for Adiectiues, very significantly.
so does the Hebrew tongue, use Noun Substantives for Adjectives, very significantly.
av vdz dt njp n1, vvb n1 n2-jn p-acp n2, av av-j.
(19) part (DIV1)
3347
Image 134
3929
Now this vprightnes, though it be in English the same word, with that in the 1 ver.
Now this uprightness, though it be in English the same word, with that in the 1 ver.
av d n1, cs pn31 vbb p-acp jp dt d n1, p-acp cst p-acp dt crd fw-la.
(19) part (DIV1)
3347
Image 134
3930
of this Psalm, yet is not so in the Hebrew, but somewhat more generall, and signifieth right or straite.
of this Psalm, yet is not so in the Hebrew, but somewhat more general, and signifies right or strait.
pp-f d n1, av vbz xx av p-acp dt njp, cc-acp av av-dc j, cc vvz j-jn cc av-j.
(19) part (DIV1)
3347
Image 134
3931
Vpright is but one respect of right or strait, right hath all respects in it vpward, downward, on both sides, &c. It is therefore heere a word vsed vnproperly, contrary to that which is wrethen or crooked:
Upright is but one respect of right or strait, right hath all respects in it upward, downward, on both sides, etc. It is Therefore Here a word used unproperly, contrary to that which is wrethen or crooked:
av-j vbz p-acp crd n1 pp-f j-jn cc j, j-jn vhz d n2 p-acp pn31 av-j, av-j, p-acp d n2, av pn31 vbz av av dt n1 vvd av-j, j-jn p-acp cst r-crq vbz j-jn cc j:
(19) part (DIV1)
3347
Image 134
3932
and for meaning and intent, seemeth to be the same with cleane hart, Psal. 51, 12. signifying such a disposition in the soule and whole man,
and for meaning and intent, seems to be the same with clean heart, Psalm 51, 12. signifying such a disposition in the soul and Whole man,
cc p-acp n1 cc n1, vvz pc-acp vbi dt d p-acp j n1, np1 crd, crd vvg d dt n1 p-acp dt n1 cc j-jn n1,
(19) part (DIV1)
3347
Image 134
3933
as hath nothing iustly greatly to be blamed, humaine frailty onely excepted.
as hath nothing justly greatly to be blamed, human frailty only excepted.
c-acp vhz pix av-j av-j pc-acp vbi vvn, j n1 av-j vvn.
(19) part (DIV1)
3347
Image 134
3934
It is termed right: 1 Because it is according to the right statutes of Iehoua, Psal. 19, 9. 2 And is after the first and originall straitnes which was in man, according to Gods image, from the which men swaruing are called, Luke, 9, 41, a crooked generation, and Philip. 2, 15, crooked Nations. And practises of such parties are phrased, Psal. 125, 5, crooked wayes.
It is termed right: 1 Because it is according to the right statutes of Iehoua, Psalm 19, 9. 2 And is After the First and original straitness which was in man, according to God's image, from the which men swerving Are called, Lycia, 9, 41, a crooked generation, and Philip. 2, 15, crooked nations. And practises of such parties Are phrased, Psalm 125, 5, crooked ways.
pn31 vbz vvn j-jn: crd p-acp pn31 vbz vvg p-acp dt j-jn n2 pp-f np1, np1 crd, crd crd cc vbz p-acp dt ord cc j-jn n1 r-crq vbds p-acp n1, vvg p-acp ng1 n1, p-acp dt r-crq n2 vvg vbr vvn, av, crd, crd, dt j n1, cc np1. crd, crd, j n2. cc n2 pp-f d n2 vbr j-vvn, np1 crd, crd, j n2.
(19) part (DIV1)
3348
Image 134
3935
Yet this must be remembred to be vnderstoode euangelically, as before whole hart.
Yet this must be remembered to be understood evangelically, as before Whole heart.
av d vmb vbi vvn pc-acp vbi vvd av-j, c-acp p-acp j-jn n1.
(19) part (DIV1)
3349
Image 134
3936
Heere-vpon S. Augustine saith that, that man hath a strait or right hart, who willeth all things which God will.
Hereupon S. Augustine Says that, that man hath a strait or right heart, who wills all things which God will.
j n1 np1 vvz cst, cst n1 vhz dt j cc j-jn n1, r-crq vvz d n2 r-crq np1 vmb.
(19) part (DIV1)
3350
Image 134
3937
Of this sort can be no hart not regenerate and borne a new, all naturall harts are crooked.
Of this sort can be no heart not regenerate and born a new, all natural hearts Are crooked.
pp-f d n1 vmb vbi dx n1 xx vvn cc vvn dt j, d j n2 vbr j.
(19) part (DIV1)
3351
Image 134
3938
The Poet could call them crooked mindes. But for the full knowledge what this is, three things are necessary.
The Poet could call them crooked minds. But for the full knowledge what this is, three things Are necessary.
dt n1 vmd vvi pno32 j n2. cc-acp p-acp dt j n1 r-crq d vbz, crd n2 vbr j.
(19) part (DIV1)
3351
Image 134
3939
1 True, sound, and full sauing instruction and knowledge, so as that where this is not, no straitnes or rightnes of hart can be.
1 True, found, and full Saving instruction and knowledge, so as that where this is not, no straitness or rightness of heart can be.
crd j, j, cc av-j vvg n1 cc n1, av c-acp cst c-crq d vbz xx, dx n1 cc n1 pp-f n1 vmb vbi.
(19) part (DIV1)
3352
Image 134
3940
This knowledge must be: 1 In the necessary grounds of saluation, the Trinitie, Christ, faith, iustification, sanctification: 2 In this particular duty of praysing God.
This knowledge must be: 1 In the necessary grounds of salvation, the Trinity, christ, faith, justification, sanctification: 2 In this particular duty of praising God.
d n1 vmb vbi: vvd p-acp dt j n2 pp-f n1, dt np1, np1, n1, n1, n1: crd p-acp d j n1 pp-f vvg np1.
(19) part (DIV1)
3352
Image 134
3941
So as that euery one must know that God is to be praised: 2 Fitly take the occasion whē it is giuen: 3 Rightlie performe the duty of praise: as we may reade before.
So as that every one must know that God is to be praised: 2 Fitly take the occasion when it is given: 3 Rightly perform the duty of praise: as we may read before.
av c-acp cst d pi vmb vvi cst np1 vbz pc-acp vbi vvn: crd av-j vvn dt n1 c-crq pn31 vbz vvn: crd av-jn vvi dt n1 pp-f n1: c-acp pns12 vmb vvi a-acp.
(19) part (DIV1)
3352
Image 134
3942
2 Sincerity, that there be counterfetting, no deceauing.
2 Sincerity, that there be counterfeiting, no deceiving.
crd n1, cst pc-acp vbi vvg, av-dx vvg.
(19) part (DIV1)
3353
Image 134
3943
3 Continuall conformity to the word of God, or first straitnes of Gods image, wherein man was created.
3 Continual conformity to the word of God, or First straitness of God's image, wherein man was created.
crd j n1 p-acp dt n1 pp-f np1, cc ord n1 pp-f npg1 n1, c-crq n1 vbds vvn.
(19) part (DIV1)
3354
Image 135
3944
All which are so necessary, as that to the parties endued heerewith, onely God is pleased.
All which Are so necessary, as that to the parties endued herewith, only God is pleased.
av-d r-crq vbr av j, c-acp cst p-acp dt n2 vvn av, j np1 vbz vvn.
(19) part (DIV1)
3354
Image 135
3945
Psalm, 73, 1, Math. 5, 8. Psalm, 24, 4. This is wrought and gotten as other graces of saluation, that is, by iustification. sanctification.
Psalm, 73, 1, Math. 5, 8. Psalm, 24, 4. This is wrought and got as other graces of salvation, that is, by justification. sanctification.
np1, crd, crd, np1 crd, crd np1, crd, crd d vbz vvn cc vvn p-acp j-jn n2 pp-f n1, cst vbz, p-acp n1. n1.
(19) part (DIV1)
3354
Image 135
3946
By iustification, when the sinnes of our naturall or vsuall crookednes, for Christes righteousnes being forgiuen, his straitnes & vprightnes is imputed to vs by God the Father, sealed to vs by the holy Ghost, who likewise worketh faith in vs, whereby we apply it to our selues.
By justification, when the Sins of our natural or usual crookedness, for Christ's righteousness being forgiven, his straitness & uprightness is imputed to us by God the Father, sealed to us by the holy Ghost, who likewise works faith in us, whereby we apply it to our selves.
p-acp n1, c-crq dt n2 pp-f po12 j cc j n1, p-acp npg1 n1 vbg vvn, po31 n1 cc n1 vbz vvn p-acp pno12 p-acp np1 dt n1, vvn p-acp pno12 p-acp dt j n1, r-crq av vvz n1 p-acp pno12, c-crq pns12 vvb pn31 p-acp po12 n2.
(19) part (DIV1)
3356
Image 135
3947
By sanctification, when receauing the powerfull spirit of sanctification we are renued, to thinke, doe, say,
By sanctification, when receiving the powerful Spirit of sanctification we Are renewed, to think, do, say,
p-acp n1, c-crq vvg dt j n1 pp-f n1 pns12 vbr vvd, pc-acp vvi, vdb, vvb,
(19) part (DIV1)
3357
Image 135
3948
and euery way practise right things, otherwise there can be no true straitnes in vs.
and every Way practise right things, otherwise there can be no true straitness in us
cc d n1 vvi j-jn n2, av pc-acp vmb vbi dx j n1 p-acp pno12
(19) part (DIV1)
3357
Image 135
3949
This may we trie whether it be in our selues, (it is hard to iudge of others.) 1, By the causes of it, & vse of them.
This may we try whither it be in our selves, (it is hard to judge of Others.) 1, By the Causes of it, & use of them.
d vmb pns12 vvi cs pn31 vbb p-acp po12 n2, (pn31 vbz j pc-acp vvi pp-f n2-jn.) crd, p-acp dt n2 pp-f pn31, cc n1 pp-f pno32.
(19) part (DIV1)
3358
Image 135
3950
1 If the party who thinketh he hath it, haue from the first occasion offered, vsed the meanes thereof (to wit the preaching of the word) in simplicity and continuance, it is the more likely to be present, otherwise not.
1 If the party who Thinketh he hath it, have from the First occasion offered, used the means thereof (to wit the preaching of the word) in simplicity and Continuance, it is the more likely to be present, otherwise not.
vvd cs dt n1 r-crq vvz pns31 vhz pn31, vhb p-acp dt ord n1 vvd, vvd dt n2 av (pc-acp vvi dt vvg pp-f dt n1) p-acp n1 cc n1, pn31 vbz dt av-dc j pc-acp vbi j, av xx.
(19) part (DIV1)
3359
Image 135
3951
Seasons of things not neglected preuaile much: twigges may be bowed in time, flesh will sometimes take salt:
Seasons of things not neglected prevail much: twigs may be bowed in time, Flesh will sometime take salt:
n2 pp-f n2 xx vvn vvi av-d: n2 vmb vbi vvn p-acp n1, n1 vmb av vvi n1:
(19) part (DIV1)
3360
Image 135
3952
one may come too late to both of these. Againe, formall vse onely of the former is neuer sufficient.
one may come too late to both of these. Again, formal use only of the former is never sufficient.
pi vmb vvi av av-j p-acp d pp-f d. av, j n1 av-j pp-f dt j vbz av j.
(19) part (DIV1)
3360
Image 135
3953
It pearceth not to the hart, where this must be. 2, By the fruites. One whereof, is perceauing of a mans owne crookednes.
It pierceth not to the heart, where this must be. 2, By the fruits. One whereof, is perceiving of a men own crookedness.
pn31 vvz xx p-acp dt n1, c-crq d vmb vbi. crd, p-acp dt n2. crd c-crq, vbz vvg pp-f dt ng1 d n1.
(19) part (DIV1)
3360
Image 135
3954
Alwayes the more straitnes, the more perceauing of crookednes.
Always the more straitness, the more perceiving of crookedness.
av dt av-dc n1, dt av-dc vvg pp-f n1.
(19) part (DIV1)
3361
Image 135
3955
For as in the body, the sicknes is most dangerous, when the distemperature is generall that no part can perceaue it,
For as in the body, the sickness is most dangerous, when the distemperature is general that no part can perceive it,
p-acp a-acp p-acp dt n1, dt n1 vbz av-ds j, c-crq dt n1 vbz j cst dx n1 vmb vvi pn31,
(19) part (DIV1)
3361
Image 135
3956
and when all things are in quiet by reason of strong hold, the captiuity is the greater:
and when all things Are in quiet by reason of strong hold, the captivity is the greater:
cc c-crq d n2 vbr p-acp j-jn p-acp n1 pp-f j n1, dt n1 vbz dt jc:
(19) part (DIV1)
3361
Image 135
3957
so no perceauing of crookednes little or no straitnes at all.
so not perceiving of crookedness little or no straitness At all.
av xx vvg pp-f n1 j cc dx n1 p-acp d.
(19) part (DIV1)
3361
Image 135
3958
With this is alwayes ioyned patience of reprehensions, from conscience of crookednes, worthy to be found fault with.
With this is always joined patience of reprehensions, from conscience of crookedness, worthy to be found fault with.
p-acp d vbz av vvn n1 pp-f n2, p-acp n1 pp-f n1, j pc-acp vbi vvn n1 p-acp.
(19) part (DIV1)
3361
Image 135
3959
Another is delighting in straite things, as the word of God, godly company. Like liketh like.
another is delighting in strait things, as the word of God, godly company. Like liketh like.
j-jn vbz vvg p-acp j n2, c-acp dt n1 pp-f np1, j n1. j vvz av-j.
(19) part (DIV1)
3362
Image 135
3960
Right men loue right speeches, actions.
Right men love right Speeches, actions.
av-jn n2 n1 n-jn n2, n2.
(19) part (DIV1)
3362
Image 135
3961
Heere is neuer feare of too much precisenes, a thing can neuer be too right and straite.
Here is never Fear of too much preciseness, a thing can never be too right and strait.
av vbz av-x n1 pp-f av d n1, dt n1 vmb av-x vbi av j-jn cc av-j.
(19) part (DIV1)
3363
Image 135
3962
Right lines, are the onely within their points. A third is plainenes and opennes. Crooked legges delight not to shew themselues.
Right lines, Are the only within their points. A third is plainness and openness. Crooked legs delight not to show themselves.
av-jn n2, vbr dt j p-acp po32 n2. dt ord vbz n1 cc n1. j n2 vvb xx pc-acp vvi px32.
(19) part (DIV1)
3363
Image 135
3963
Close men, in duties of the open worship of God, and their calling may alwayes be suspected.
Close men, in duties of the open worship of God, and their calling may always be suspected.
j n2, p-acp n2 pp-f dt j n1 pp-f np1, cc po32 n-vvg vmb av vbi vvn.
(19) part (DIV1)
3364
Image 135
3964
A fourth, willingnes to offer it selfe at any time to be tryed.
A fourth, willingness to offer it self At any time to be tried.
dt ord, n1 pc-acp vvi pn31 n1 p-acp d n1 pc-acp vbi vvn.
(19) part (DIV1)
3365
Image 135
3965
It is a token when Rahel was loath to be raised and searched that she had stollen and hidden:
It is a token when Rachel was loath to be raised and searched that she had stolen and hidden:
pn31 vbz dt n1 c-crq np1 vbds j pc-acp vbi vvn cc vvd cst pns31 vhd vvn cc vvn:
(19) part (DIV1)
3365
Image 135
3966
so crooked harts are loath to come to the rule and square.
so crooked hearts Are loath to come to the Rule and square.
av j n2 vbr j pc-acp vvi p-acp dt n1 cc vvi.
(19) part (DIV1)
3365
Image 135
3967
This is kept and preserued, by the continuance in those things whereby it first is wrought,
This is kept and preserved, by the Continuance in those things whereby it First is wrought,
d vbz vvn cc vvn, p-acp dt n1 p-acp d n2 c-crq pn31 ord vbz vvn,
(19) part (DIV1)
3366
Image 135
3968
first must iustification be had and kept, then sanctification continually renued.
First must justification be had and kept, then sanctification continually renewed.
ord vmb n1 vbi vhd cc vvn, cs n1 av-j vvd.
(19) part (DIV1)
3366
Image 135
3969
Heereto may somewhat helpe meditation, and searching of the heart, that as soone as any crookednes appeareth, it may be made straite, prayer, Sacraments, and such like.
Hereto may somewhat help meditation, and searching of the heart, that as soon as any crookedness appears, it may be made strait, prayer, Sacraments, and such like.
av vmb av vvi n1, cc vvg pp-f dt n1, cst c-acp av c-acp d n1 vvz, pn31 vmb vbi vvn av-j, n1, n2, cc d av-j.
(19) part (DIV1)
3366
Image 135
3970
All this hath beene touching the fact of praising God, now followeth the publishing of it, in that he saith, he will praise: thus doth Dauid very often. Quest.
All this hath been touching the fact of praising God, now follows the publishing of it, in that he Says, he will praise: thus does David very often. Quest.
d d vhz vbn vvg dt n1 pp-f vvg np1, av vvz dt vvg pp-f pn31, p-acp cst pns31 vvz, pns31 vmb vvi: av vdz np1 av av. n1.
(19) part (DIV1)
3367
Image 135
3971
Could not Dauid haue done this, and neuer been acknowne of it? Aun. In some case Dauid might haue concealed this duty, so might Daniel, 6, Dan:
Could not David have done this, and never been acknown of it? Nias. In Some case David might have concealed this duty, so might daniel, 6, Dan:
vmd xx np1 vhi vdn d, cc av-x vbn vvn pp-f pn31? dt. p-acp d n1 np1 vmd vhi vvn d n1, av vmd np1, crd, uh:
(19) part (DIV1)
3368
Image 135
3972
but heere he ought not to be willing so to doe.
but Here he ought not to be willing so to do.
cc-acp av pns31 vmd xx pc-acp vbi j av pc-acp vdi.
(19) part (DIV1)
3369
Image 135
3973
1 This is one vse of the knowne examples in good duties, they shew that it is not impossible (as some dreame) to performe them.
1 This is one use of the known Examples in good duties, they show that it is not impossible (as Some dream) to perform them.
vvd d vbz crd n1 pp-f dt j-vvn n2 p-acp j n2, pns32 vvb cst pn31 vbz xx j (c-acp d n1) pc-acp vvi pno32.
(19) part (DIV1)
3370
Image 135
3974
2 Dauid is a publique teacher of the Church, and therefore must teach in word and deede.
2 David is a public teacher of the Church, and Therefore must teach in word and deed.
crd np1 vbz dt j n1 pp-f dt n1, cc av vmb vvi p-acp n1 cc n1.
(19) part (DIV1)
3371
Image 135
3975
3 He is a Prince, and must giue the first on set: others will sooner imitate.
3 He is a Prince, and must give the First on Set: Others will sooner imitate.
crd pns31 vbz dt n1, cc vmb vvi dt ord p-acp vvi: n2-jn vmb av-c vvi.
(19) part (DIV1)
3372
Image 135
3976
4 He would shew that men must not be ashamed (for all mens censures) of their good deedes.
4 He would show that men must not be ashamed (for all men's censures) of their good Deeds.
crd pns31 vmd vvi d n2 vmb xx vbi j (c-acp d ng2 n2) pp-f po32 j n2.
(19) part (DIV1)
3373
Image 135
3977
Well saith Aristotle, he who setteth out his good duties too much, and concealeth them too much, both are proud.
Well Says Aristotle, he who sets out his good duties too much, and concealeth them too much, both Are proud.
np1 vvz np1, pns31 r-crq vvz av po31 j n2 av av-d, cc vvz pno32 av av-d, d vbr j.
(19) part (DIV1)
3373
Image 136
3978
5 He would heereby tie himselfe to the more conscionable performance of this practise, for hauing engaged him selfe by solemne profession, it were the greater shame for him to start back.
5 He would hereby tie himself to the more conscionable performance of this practice, for having engaged him self by solemn profession, it were the greater shame for him to start back.
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(19) part (DIV1)
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All these respects are to preuaile with vs in like cases.
All these respects Are to prevail with us in like cases.
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(19) part (DIV1)
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Thus much for the duty of praysing God, &c. Now followeth the cause, When I shall learne, &c. Whereof we may consider as it is in it selfe,
Thus much for the duty of praising God, etc. Now follows the cause, When I shall Learn, etc. Whereof we may Consider as it is in it self,
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(19) part (DIV1)
3375
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and as it hath vse in this place. Considering of it in it selfe, we may sunder the endeuour of learning. obiect: the iudgements of thy, &c. Endeuour of learning, is in the words: When I shall learne.
and as it hath use in this place. Considering of it in it self, we may sunder the endeavour of learning. Object: the Judgments of thy, etc. Endeavour of learning, is in the words: When I shall Learn.
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(19) part (DIV1)
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Learning can neuer be vnderstood without teaching. To learne, is to profit according to the intent of the teacher.Learning can never be understood without teaching. To Learn, is to profit according to the intent of the teacher.
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(19) part (DIV1)
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A teacher, is one offering meanes of profiting: and is principall lesse. more.
A teacher, is one offering means of profiting: and is principal less. more.
dt n1, vbz crd vvg n2 pp-f vvg: cc vbz j-jn av-dc. dc.
(19) part (DIV1)
3380
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A lesse principall teacher is, whereof there is some necessitie, and yet he is not sufficient.
A less principal teacher is, whereof there is Some necessity, and yet he is not sufficient.
dt av-dc j-jn n1 vbz, c-crq pc-acp vbz d n1, cc av pns31 vbz xx j.
(19) part (DIV1)
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This teacher is 1 mute, Which maketh no sound as bookes, other creatures. 2 Vocall. Who maketh a sound, as teachers, commonly so called, in Church, Schoole, family.
This teacher is 1 mute, Which makes no found as books, other creatures. 2 Vocal. Who makes a found, as Teachers, commonly so called, in Church, School, family.
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(19) part (DIV1)
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More principall is he who is necessary and sufficient, so onely is the holy spirit, who fully and sufficiently teacheth all.
More principal is he who is necessary and sufficient, so only is the holy Spirit, who Fully and sufficiently Teaches all.
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(19) part (DIV1)
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3987
His chaire is in heauen, his formes are heere vppon earth.
His chair is in heaven, his forms Are Here upon earth.
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(19) part (DIV1)
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The intent of the teacher is: 1, That the learner should hearken and giue heede to the Maister and teacher.
The intent of the teacher is: 1, That the learner should harken and give heed to the Master and teacher.
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(19) part (DIV1)
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So as that reading, hearing, and the breathing of the holy Ghost, are necessary, according to our diuers teachers. 2, That the learner vnderstand:
So as that reading, hearing, and the breathing of the holy Ghost, Are necessary, according to our diverse Teachers. 2, That the learner understand:
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(19) part (DIV1)
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3990
without this all is in vaine, yet is it hard in matters of diuinitie.
without this all is in vain, yet is it hard in matters of divinity.
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(19) part (DIV1)
3384
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3991
Therefore had they neede: 1 plainly to be deliuered: 2 often to be repeated: 3 diuers times to be questioned, and conferred of.
Therefore had they need: 1 plainly to be Delivered: 2 often to be repeated: 3 diverse times to be questioned, and conferred of.
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(19) part (DIV1)
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3992
3, That he lay vp for necessary vses, in and according to his kinde of learning.
3, That he lay up for necessary uses, in and according to his kind of learning.
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(19) part (DIV1)
3385
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3993
Necessary vses in diuinitie are: 1 to know doctrine of saluation: 2 to haue sauing faith: 3 to amend and turne our liues: 4 to order euery particular practise of life.
Necessary uses in divinity Are: 1 to know Doctrine of salvation: 2 to have Saving faith: 3 to amend and turn our lives: 4 to order every particular practice of life.
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(19) part (DIV1)
3386
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3994
4, Alwayes to be profiting and going forward, that he may rise from one forme to another. All this is to learne.
4, Always to be profiting and going forward, that he may rise from one Form to Another. All this is to Learn.
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(19) part (DIV1)
3387
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3995
Dauid doth not say, that he hath learned, or will learne, had he not, or would he not therefore learne? yes he had, and would.
David does not say, that he hath learned, or will Learn, had he not, or would he not Therefore Learn? yes he had, and would.
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(19) part (DIV1)
3389
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3996
Againe it may be thought that Dauid now had not learned:
Again it may be Thought that David now had not learned:
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(19) part (DIV1)
3390
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3997
but sure it is that he had, but hee doth not much account of it, in labouring for that which he wanteth, he thinketh nothing of that which he hath.
but sure it is that he had, but he does not much account of it, in labouring for that which he Wants, he Thinketh nothing of that which he hath.
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(19) part (DIV1)
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3998
Now let vs all by Dauids example, learne Gods righteous iudgements, which we had neede the more to thinke:
Now let us all by David Exampl, Learn God's righteous Judgments, which we had need the more to think:
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(19) part (DIV1)
3391
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3999
because, 1 that all excellent things (such is this) are very hard: 2 we haue no helps of nature to this,
Because, 1 that all excellent things (such is this) Are very hard: 2 we have no helps of nature to this,
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(19) part (DIV1)
3391
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as to other learning: 3 nor take so much time for it: 4 Besides, many thinke that little of this learning is sufficient: 5 surely it is of meruailous vse.
as to other learning: 3 nor take so much time for it: 4 Beside, many think that little of this learning is sufficient: 5 surely it is of marvelous use.
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(19) part (DIV1)
3391
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4001
Somwhat may we iudge of our profiting in this learning. 1 If wee can discerne betweene good and bad, truth and falshood, sauing doctrine and others,
Somewhat may we judge of our profiting in this learning. 1 If we can discern between good and bad, truth and falsehood, Saving Doctrine and Others,
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(19) part (DIV1)
3392
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4002
and best like of sauing learning. 2 If we learne to like and practise, not only to speake and know. 3 If we like,
and best like of Saving learning. 2 If we Learn to like and practise, not only to speak and know. 3 If we like,
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(19) part (DIV1)
3392
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and be able to teach others.
and be able to teach Others.
cc vbi j pc-acp vvi n2-jn.
(19) part (DIV1)
3392
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4 If when our Maister, lesse principall, be sometime absent we can take out a lesson by our selues, by meditating, praying, &c. 5 If our profiting be according to the time, and meanes, and excellent teachers.
4 If when our Master, less principal, be sometime absent we can take out a Lesson by our selves, by meditating, praying, etc. 5 If our profiting be according to the time, and means, and excellent Teachers.
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(19) part (DIV1)
3393
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Hitherto the endeuour of learning, the obiect followeth. The iudgements of thy righteousnes.
Hitherto the endeavour of learning, the Object follows. The Judgments of thy righteousness.
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(19) part (DIV1)
3395
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Wherein is declared the kinde of thing iudgements, the subiect of it thine, & the quality, of righteousnes.
Wherein is declared the kind of thing Judgments, the Subject of it thine, & the quality, of righteousness.
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(19) part (DIV1)
3395
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4007
The kinde of thing is, iudgements.
The kind of thing is, Judgments.
dt n1 pp-f n1 vbz, n2.
(19) part (DIV1)
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Iudgements are one of the ten names, whereby the word of God is called in this Psalm,Judgments Are one of the ten names, whereby the word of God is called in this Psalm,
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(19) part (DIV1)
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& may better be vnderstood, if we aright know what it is to iudge.
& may better be understood, if we aright know what it is to judge.
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(19) part (DIV1)
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To iudge properly, is to determine or giue sentence, and by a manner of speech, where the part is put for the whole, it is to rule, order, or gouerne.
To judge properly, is to determine or give sentence, and by a manner of speech, where the part is put for the Whole, it is to Rule, order, or govern.
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(19) part (DIV1)
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So God is called the Iudge of all the world.
So God is called the Judge of all the world.
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(19) part (DIV1)
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Gen. 18, 15, and Iohn, 5, 22. The Father hath committed all iudgement, that is, regiment, to his sonne.
Gen. 18, 15, and John, 5, 22. The Father hath committed all judgement, that is, regiment, to his son.
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(19) part (DIV1)
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Now all Gods iudging is infinitely wise, as constant.
Now all God's judging is infinitely wise, as constant.
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(19) part (DIV1)
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4014
God iudgeth sometimes by his works, as Esa, 26, 8. Ier. 1, 16, 1, Cor. 11, 29. where that which is translated condemnation, is better iudgement, that is, punishment.
God Judgeth sometime by his works, as Isaiah, 26, 8. Jeremiah 1, 16, 1, Cor. 11, 29. where that which is translated condemnation, is better judgement, that is, punishment.
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(19) part (DIV1)
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And these works are toward ones selfe or some other, of mercy or iustice, and must not be neglected. Wee must know that,
And these works Are towards ones self or Some other, of mercy or Justice, and must not be neglected. we must know that,
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(19) part (DIV1)
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1 They are all of God: 2 Marke of what kinde they are, fauours, or punishments. 3 Get somewhat out of them to instruct vs in the knowledge or worship of God.
1 They Are all of God: 2 Mark of what kind they Are, favours, or punishments. 3 Get somewhat out of them to instruct us in the knowledge or worship of God.
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(19) part (DIV1)
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But yet these kinds of iudgements are not heere meant.
But yet these Kinds of Judgments Are not Here meant.
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(19) part (DIV1)
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For besides, God iudgeth by his word, 1, Cor. 14, 24, he is iudged of all, the word wherein they are exercised iudgeth him: so Ezech. 20, 4.
For beside, God Judgeth by his word, 1, Cor. 14, 24, he is judged of all, the word wherein they Are exercised Judgeth him: so Ezekiel 20, 4.
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(19) part (DIV1)
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These are the iudgements vnderstood, which are many, some of greater, other of lesse importance, as the branches and clauses of the word of God are.
These Are the Judgments understood, which Are many, Some of greater, other of less importance, as the branches and clauses of the word of God Are.
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(19) part (DIV1)
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These one is said to learne: 1 when hee well vnderstandeth them: 2 getteth that fruit by them which God would he should: 3 and in more particular vseth them,
These one is said to Learn: 1 when he well understandeth them: 2 gets that fruit by them which God would he should: 3 and in more particular uses them,
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(19) part (DIV1)
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as a rule to frame euery speciall office, and practise of life by.
as a Rule to frame every special office, and practice of life by.
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(19) part (DIV1)
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The subiect or party whose they are, is God, of whom sundry times we haue spoken before. The quality remaineth:The Subject or party whose they Are, is God, of whom sundry times we have spoken before. The quality remains:
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(19) part (DIV1)
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It may be doubted, to what the word righteousnes may be referred, for the Hebrew is,
It may be doubted, to what the word righteousness may be referred, for the Hebrew is,
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(19) part (DIV1)
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as that it may be thus, of thy righteousnes, that is, of thee who art righteous,
as that it may be thus, of thy righteousness, that is, of thee who art righteous,
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(19) part (DIV1)
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as Psalm. 15, 1, in the mountaine of thy holines, of thee who art holy:
as Psalm. 15, 1, in the mountain of thy holiness, of thee who art holy:
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(19) part (DIV1)
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so Psal. 51, 11. Take not thy holy spirit from me, that is, the spirit of thee who art holy.
so Psalm 51, 11. Take not thy holy Spirit from me, that is, the Spirit of thee who art holy.
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(19) part (DIV1)
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Or thus, of thy righteousnes, that is, which are very iust, for in the Hebrew tongue substantiues are put for adiectiues,
Or thus, of thy righteousness, that is, which Are very just, for in the Hebrew tongue substantives Are put for adjectives,
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(19) part (DIV1)
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and then they signifie some fulnes and perfection.
and then they signify Some fullness and perfection.
cc av pns32 vvb d n1 cc n1.
(19) part (DIV1)
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Both sences are true, and may be taken heere, for God himselfe is righteous, and his word.
Both Senses Are true, and may be taken Here, for God himself is righteous, and his word.
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(19) part (DIV1)
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Righteous is that which giueth euery thing the owne. Quest.Righteous is that which gives every thing the own. Quest.
j vbz d r-crq vvz d n1 dt d. n1.
(19) part (DIV1)
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How then is Gods word righteous, to promise vs fauour who are sinners, can it be ours, or due vnto vs? Aun.
How then is God's word righteous, to promise us favour who Are Sinners, can it be ours, or due unto us? Nias.
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(19) part (DIV1)
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Certaine it is that it is ours, not by our owne desert, but, 1 by Gods promise: 2 And be Christes desert,
Certain it is that it is ours, not by our own desert, but, 1 by God's promise: 2 And be Christ's desert,
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(19) part (DIV1)
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so as God should not be righteous, if he should not giue fauour to the faithfull and repentant, hauing promised himselfe, and his sonne deserued it.
so as God should not be righteous, if he should not give favour to the faithful and repentant, having promised himself, and his son deserved it.
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(19) part (DIV1)
3412
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Gods iudgements are termed iust, 1 being Gods, who is iust: 2 endeuouring to draw vs to iustice.
God's Judgments Are termed just, 1 being God's, who is just: 2 endeavouring to draw us to Justice.
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(19) part (DIV1)
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Let none therefore murmure at any word or worke of God, and euery one labour to be the more righteous by them.
Let none Therefore murmur At any word or work of God, and every one labour to be the more righteous by them.
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(19) part (DIV1)
3414
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Hitherto haue wee considered the cause alone by it selfe, now it followeth ioyned with the effect.
Hitherto have we considered the cause alone by it self, now it follows joined with the Effect.
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(19) part (DIV1)
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When I shal learne, then, &c. 1 He sheweth that there can be no sufficient praysing of God, without learning of his iudgements.When I shall Learn, then, etc. 1 He shows that there can be no sufficient praising of God, without learning of his Judgments.
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(19) part (DIV1)
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2 That he would refer all his knowledge to the praysing of God.
2 That he would refer all his knowledge to the praising of God.
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(19) part (DIV1)
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Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse, I will keepe thy statutes.
Thus much for David fourth particular practice and duty the fift follows in the beginning of the eighth verse, I will keep thy statutes.
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(19) part (DIV1)
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4040
Whereof are two parts, the thing. profession of it.
Whereof Are two parts, the thing. profession of it.
c-crq vbr crd n2, dt n1. n1 pp-f pn31.
(19) part (DIV1)
3419
Image 137
4041
Of the thing wee may see before, verse, 4, the latter part of it, neither shall any thing neede to be sayde of the profession, that hauing beene declared, verse, 7, onely some few questions may heere be aunswered, and obseruations taken. Quest.
Of the thing we may see before, verse, 4, the latter part of it, neither shall any thing need to be said of the profession, that having been declared, verse, 7, only Some few questions may Here be answered, and observations taken. Quest.
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(19) part (DIV1)
3420
Image 137
4042
Dauid professeth as though he had some ability in himselfe, is it so, or whence was it? Aun.
David Professes as though he had Some ability in himself, is it so, or whence was it? Nias.
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(19) part (DIV1)
3421
Image 138
4043
All that Dauid had was from God.
All that David had was from God.
av-d d np1 vhd vbds p-acp np1.
(19) part (DIV1)
3422
Image 138
4044
An vnregenerate man can doe nothing, a regenerate man by Christ, or Gods grace in him can doe. Quest.
an unregenerate man can do nothing, a regenerate man by christ, or God's grace in him can do. Quest.
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(19) part (DIV1)
3422
Image 138
4045
When Iames saith, 4, 15, that we ought to say if the Lord will. &c, whether doth Dauid offend, leauing it out? Aun.
When James Says, 4, 15, that we ought to say if the Lord will. etc., whither does David offend, leaving it out? Nias.
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(19) part (DIV1)
3423
Image 138
4046
Dauid, though he leaue it out in word, yet doth he not so in hart: so must we, and sinne not.
David, though he leave it out in word, yet does he not so in heart: so must we, and sin not.
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(19) part (DIV1)
3424
Image 138
4047
Compare this profession with that wish aboue, verse, 5, O that my wayes were directed to keepe thy statutes, that which he there prayeth for, heere he obtaineth.
Compare this profession with that wish above, verse, 5, Oh that my ways were directed to keep thy statutes, that which he there Prayeth for, Here he obtaineth.
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(19) part (DIV1)
3425
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4048
Endeuour to profit is neuer vnfruitfull. So end many Psalmes in hope and ioy, beginning with feare & griefe.
Endeavour to profit is never unfruitful. So end many Psalms in hope and joy, beginning with Fear & grief.
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(19) part (DIV1)
3426
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4049
Marke that Dauid speaking thus boldly, fore-casteth the worst which might hinder, so must euery one doe.
Mark that David speaking thus boldly, forecasteth the worst which might hinder, so must every one doe.
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(19) part (DIV1)
3427
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4050
Thus much for the fift speciall practise and duty, now followeth the sixt and last. Forsake me not ouer long.
Thus much for the fift special practice and duty, now follows the sixt and last. Forsake me not over long.
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(19) part (DIV1)
3428
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And is of the kinde of deprecations, wherein a thing is prayed to be kept away.
And is of the kind of deprecations, wherein a thing is prayed to be kept away.
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(19) part (DIV1)
3428
Image 138
4052
In this deprecation, may be considered the thing. persons. The thing, not to be forsaken ouer-long.
In this deprecation, may be considered the thing. Persons. The thing, not to be forsaken overlong.
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(19) part (DIV1)
3429
Image 138
4053
Wherein are the kinde, forsaking. measure, ouer long.
Wherein Are the kind, forsaking. measure, over long.
c-crq vbr dt n1, vvg. n1, a-acp av-j.
(19) part (DIV1)
3431
Image 138
4054
Forsaking in God must be considered as Gods presence is, for to his presence is his forsaking contrary. God is present by essence. works.Forsaking in God must be considered as God's presence is, for to his presence is his forsaking contrary. God is present by essence. works.
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(19) part (DIV1)
3432
Image 138
4055
He is no where absent, nor forsaketh in his essence, which is alwayes euery where. His works are of power, sustaining all creatures. grace.
He is no where absent, nor Forsaketh in his essence, which is always every where. His works Are of power, sustaining all creatures. grace.
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(19) part (DIV1)
3434
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4056
Gods power so long as things are, is likewise present, whē it is away things cease to be.
God's power so long as things Are, is likewise present, when it is away things cease to be.
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(19) part (DIV1)
3436
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4057
This is in all creatures, Dauid speaketh of men, and some: so as that this absence of power is not heere vnderstoode.
This is in all creatures, David speaks of men, and Some: so as that this absence of power is not Here understood.
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(19) part (DIV1)
3436
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4058
Grace is some peculiar fauour of God. And is common. speciall.
Grace is Some peculiar favour of God. And is Common. special.
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(19) part (DIV1)
3437
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Common is indeede a necessary gift to saluation, but not sufficient, and may be in the reprobate;
Common is indeed a necessary gift to salvation, but not sufficient, and may be in the Reprobate;
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(19) part (DIV1)
3438
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such is vnderstanding of the sauing doctrine in the Bible, 2 to be able to conceaue prayer, &c, these many wicked men haue.
such is understanding of the Saving Doctrine in the bible, 2 to be able to conceive prayer, etc., these many wicked men have.
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(19) part (DIV1)
3438
Image 138
4061
Indeede these are many times taken away.
Indeed these Are many times taken away.
av d vbr d n2 vvn av.
(19) part (DIV1)
3439
Image 138
4062
Speciall is a gift of saluation, and that in the elect, as faith, hope, and charity.
Special is a gift of salvation, and that in the elect, as faith, hope, and charity.
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(19) part (DIV1)
3440
Image 138
4063
Gods forsaking of a man in these is vnderstood: for somtimes God taketh euen these away, but we must remember that,
God's forsaking of a man in these is understood: for sometimes God Takes even these away, but we must Remember that,
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(19) part (DIV1)
3441
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4064
1 He neuer taketh them away fully, some braunches or sparkles of them remaine, as the roote of a tree.
1 He never Takes them away Fully, Some branches or sparkles of them remain, as the root of a tree.
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(19) part (DIV1)
3442
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4065
2 He neuer taketh them away finally, if he take them away, he giueth them againe.
2 He never Takes them away finally, if he take them away, he gives them again.
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(19) part (DIV1)
3443
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4066
Now God so taketh these away, as that sometime, 1 He taketh away the thing it selfe.
Now God so Takes these away, as that sometime, 1 He Takes away the thing it self.
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(19) part (DIV1)
3444
Image 138
4067
2 He taketh the knowledge or feeling of the thing to be present. 3 He taketh away the worke and fruite of the thing: this is Gods forsaking.
2 He Takes the knowledge or feeling of the thing to be present. 3 He Takes away the work and fruit of the thing: this is God's forsaking.
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(19) part (DIV1)
3446
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4068
Against all these Dauid prayeth, and is greeued at them all. 1 Because, if God neuer so little forsake vs, wee cannot but quite forsake him.
Against all these David Prayeth, and is grieved At them all. 1 Because, if God never so little forsake us, we cannot but quite forsake him.
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(19) part (DIV1)
3448
Image 138
4069
Annas Burgeus had a good saying at his death to God, Forsake not me least I forsake thee.
Annas Burgeus had a good saying At his death to God, Forsake not me lest I forsake thee.
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(19) part (DIV1)
3450
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4070
2 If God should thus forsake, he could haue no comfort of his owne saluation, not hauing,
2 If God should thus forsake, he could have no Comfort of his own salvation, not having,
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(19) part (DIV1)
3451
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or not finding or feeling faith, he could not beare the crosse, or rise from sinne.
or not finding or feeling faith, he could not bear the cross, or rise from sin.
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(19) part (DIV1)
3451
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Thus much of the kinde, the measure followeth in English ouer long, the Hebrew is [ Meod ] and doth signifie, 1 much: 2 continuance.
Thus much of the kind, the measure follows in English over long, the Hebrew is [ Meod ] and does signify, 1 much: 2 Continuance.
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(19) part (DIV1)
3452
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Dauid desireth to be forsaken neither way.
David Desires to be forsaken neither Way.
np1 vvz pc-acp vbi vvn dx n1.
(19) part (DIV1)
3453
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4074
Much forsaking or great, appeareth in the want of a great grace, or being left in a great crosse or sinne.
Much forsaking or great, appears in the want of a great grace, or being left in a great cross or sin.
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(19) part (DIV1)
3454
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This is death to a man. Continuance is for length of time in a little grace tentation, or sin, or crosse. a greater. This is bell.
This is death to a man. Continuance is for length of time in a little grace tentation, or since, or cross. a greater. This is bell.
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(19) part (DIV1)
3454
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Thus would not Dauid be left: 1 Though some of Gods children are: 2 Gods children doe tremble to think of this kind of forsaking.
Thus would not David be left: 1 Though Some of God's children Are: 2 God's children do tremble to think of this kind of forsaking.
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(19) part (DIV1)
3456
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Now follow the persons forsaking God. forsaken Dauid, me. Certaine it is that God doth forsake, as mankind in generall, so his owne children. Yet,
Now follow the Persons forsaking God. forsaken David, me. Certain it is that God does forsake, as mankind in general, so his own children. Yet,
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(19) part (DIV1)
3457
Image 139
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1 God is alwayes iust, not being bound to his creatures. 2 We are not free from fault, we first forsake God, before he forsake vs. 1 Wherefore in all forsakings seeke to God. 2 Search out your owne slippery hart.
1 God is always just, not being bound to his creatures. 2 We Are not free from fault, we First forsake God, before he forsake us 1 Wherefore in all forsakings seek to God. 2 Search out your own slippery heart.
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(19) part (DIV1)
3459
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The person forsaken is Dauid, who may be considered as a common man. man elect. He is heere to be vnderstood as elect.
The person forsaken is David, who may be considered as a Common man. man elect. He is Here to be understood as elect.
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(19) part (DIV1)
3462
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1 If Dauid feare to be forsaken, who dare be secure? 2 In that Dauid feareth this, it is certaine he called him selfe to account,
1 If David Fear to be forsaken, who Dare be secure? 2 In that David fears this, it is certain he called him self to account,
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(19) part (DIV1)
3464
Image 139
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and marked when God was absent, present.
and marked when God was absent, present.
cc vvd c-crq np1 vbds j, j.
(19) part (DIV1)
3465
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3 Know that the children of God, who neuer can fall away, may be brought to feare,
3 Know that the children of God, who never can fallen away, may be brought to Fear,
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(19) part (DIV1)
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and thinke that they may fall away. Let vs all therefore gather what strength of grace wee can. FINIS.
and think that they may fallen away. Let us all Therefore gather what strength of grace we can. FINIS.
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(19) part (DIV1)
3466
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THE HISTORIE OF the Gospell. WE will expound (by the helpe of God) the Historie of the Gospell.
THE HISTORY OF the Gospel. WE will expound (by the help of God) the History of the Gospel.
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(20) part (DIV1)
3467
Image 139
4085
This Historie containeth the deedes and sayings of Christ, God and man: which things, if any other, are most worthy to be knowne of all Christians.
This History Containeth the Deeds and sayings of christ, God and man: which things, if any other, Are most worthy to be known of all Christians.
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(20) part (DIV1)
3469
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1 As being, in the narration, which was to be set downe of our blessed Sauiour.
1 As being, in the narration, which was to be Set down of our blessed Saviour.
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(20) part (DIV1)
3470
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2 Where also are the maine sentences of wholsome doctrine. 3 And which are a most cleare commentary of the Law and the Prophets.
2 Where also Are the main sentences of wholesome Doctrine. 3 And which Are a most clear commentary of the Law and the prophets.
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(20) part (DIV1)
3471
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4 Whence the Apostles haue drawn. 5 And the church doth drink vnto saluation. Learned disputations before an vnlearned multitude we omit.
4 Whence the Apostles have drawn. 5 And the Church does drink unto salvation. Learned disputations before an unlearned multitude we omit.
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(20) part (DIV1)
3473
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Only we wil draw one threed out of all foure Euangelists, not neglecting to our power, the description of times and places, after a rude manner.
Only we will draw one thread out of all foure Evangelists, not neglecting to our power, the description of times and places, After a rude manner.
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(20) part (DIV1)
3475
Image 139
4090
And that we may finish this our taske (all introductions set aside) we are to know, the inscriptions, and the treatises.
And that we may finish this our task (all introductions Set aside) we Are to know, the inscriptions, and the treatises.
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(20) part (DIV1)
3476
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The inscriptions are generall, or particular. The generall is of all the books together, in Greeke. Latine, whence also in English.
The inscriptions Are general, or particular. The general is of all the books together, in Greek. Latin, whence also in English.
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(20) part (DIV1)
3477
Image 139
4092
In Greeke, Tes kaines diathekes apanta, that is, all of the new Testament. In Latine, Novum Iesu Christi testamentum, that is, the new Testament of Iesus Christ.
In Greek, Tes kaines diathekes apanta, that is, all of the new Testament. In Latin, Novum Iesu Christ testamentum, that is, the new Testament of Iesus christ.
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(20) part (DIV1)
3479
Image 139
4093
The Greeke inscription hath the kinde of that which is written, and the perfection.
The Greek inscription hath the kind of that which is written, and the perfection.
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(20) part (DIV1)
3481
Image 140
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The kinde of that which is written, is expressed in this word, Testament. This is set out by an adiunct or propertie, new.
The kind of that which is written, is expressed in this word, Testament. This is Set out by an adjunct or property, new.
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(20) part (DIV1)
3482
Image 140
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A testament is taken, 1 properly, for the last wil of a man. 2 Improperly, for a couenant, or league, or articles of agreement betweene parties.
A Testament is taken, 1 properly, for the last will of a man. 2 Improperly, for a Covenant, or league, or Articles of agreement between parties.
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(20) part (DIV1)
3483
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And this testament sometimes, is vnwritten, before the scriptures were penned. written.
And this Testament sometime, is unwritten, before the Scriptures were penned. written.
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(20) part (DIV1)
3484
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In this place the written testament is vnderstood, which containeth (as it were) the last will of Christ, written down,
In this place the written Testament is understood, which Containeth (as it were) the last will of christ, written down,
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(20) part (DIV1)
3485
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and the articles of agreement betweene Christ & men touching saluation.
and the Articles of agreement between christ & men touching salvation.
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(20) part (DIV1)
3485
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Wherefore let vs know that our labour in the testament, is to be bestowed in reading,
Wherefore let us know that our labour in the Testament, is to be bestowed in reading,
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(20) part (DIV1)
3486
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and hearing of these articles. 2 We are to take care, that we may keepe the conditions. 3 Nothing can be added,
and hearing of these Articles. 2 We Are to take care, that we may keep the conditions. 3 Nothing can be added,
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(20) part (DIV1)
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but of such as will forge and falsifie writings. But it is also said to be new.
but of such as will forge and falsify writings. But it is also said to be new.
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(20) part (DIV1)
3486
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The couenant of God, hath been either touching saluation. not touching saluation.
The Covenant of God, hath been either touching salvation. not touching salvation.
dt n1 pp-f np1, vhz vbn av-d vvg n1. xx vvg n1.
(20) part (DIV1)
3488
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Gods couenaunt touching saluation was double, 1 of works, with Angels, and Adam before the fall. 2 Of faith,
God's Covenant touching salvation was double, 1 of works, with Angels, and Adam before the fallen. 2 Of faith,
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and it is with man alone, since the fall.
and it is with man alone, since the fallen.
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Sometimes the couenant of works is propounded after the fall, that it might conuince of sinne,
Sometime the Covenant of works is propounded After the fallen, that it might convince of sin,
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and prepare to the other couenant, which is of faith. And this couenant of faith, is concerning men to be saued by faith on Christ.
and prepare to the other Covenant, which is of faith. And this Covenant of faith, is Concerning men to be saved by faith on christ.
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This league in substance is truly one and the same, and hath alwayes beene and shall be:
This league in substance is truly one and the same, and hath always been and shall be:
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as being for Christ his sake, vnto the same saluation. Notwithstanding in diuers respects it is distinguished into, the old. new.
as being for christ his sake, unto the same salvation. Notwithstanding in diverse respects it is distinguished into, the old. new.
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The old was by Moses, with the people of the Iewes, vntill the resurrection of Christ, placed in ceremonies, which was to die, and now truly is dead:
The old was by Moses, with the people of the Iewes, until the resurrection of christ, placed in ceremonies, which was to die, and now truly is dead:
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and is called old by reason of time and vanity, because that for oldnes it is vanished away.
and is called old by reason of time and vanity, Because that for oldness it is vanished away.
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The new is by Christ, with the Christian people, alwaies to endure and new, clearely published by Christ, alwayes the same, wherein more men are renued: hence is it called new.
The new is by christ, with the Christian people, always to endure and new, clearly published by christ, always the same, wherein more men Are renewed: hence is it called new.
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Many truly were saued by this, before the comming of Christ, yet notwithstanding because this couenant was not clearely propounded, it was not then called new.
Many truly were saved by this, before the coming of christ, yet notwithstanding Because this Covenant was not clearly propounded, it was not then called new.
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Wherefore this testament in that regard is said to be new, for that it containeth those bookes which doe publish this testament,
Wherefore this Testament in that regard is said to be new, for that it Containeth those books which do publish this Testament,
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& that in this maner, to wit more cleerely, &c. 1 Let vs remember that this testament is touching saluation: 2 And that our owne saluation.
& that in this manner, to wit more clearly, etc. 1 Let us Remember that this Testament is touching salvation: 2 And that our own salvation.
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3 To be laid hold on by faith. 4 And let our selues procure that it may be new in renuing of vs.
3 To be laid hold on by faith. 4 And let our selves procure that it may be new in renewing of us
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The perfection is noted in the word all. Whereby is declared, 1 That euery one of these bookes is appertaining to the couenant.
The perfection is noted in the word all. Whereby is declared, 1 That every one of these books is appertaining to the Covenant.
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So that the Papists are malicious, who exclaime that certaine bookes are by our men cut off from the Canon.
So that the Papists Are malicious, who exclaim that certain books Are by our men Cut off from the Canon.
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For what if Luther doubted of one or two?
For what if Luther doubted of one or two?
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2 That no other booke vnder any colour is to be thrust vpon the Church, otherwise then Stapleton thinketh, De libris pastoris.
2 That no other book under any colour is to be thrust upon the Church, otherwise then Stapleton Thinketh, De Books Pastors.
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The inscription which is commonly vsed in Latine, containeth besides the kinde of the thing written, the person also of Iesus Christ, who is the storehouse of saluation.
The inscription which is commonly used in Latin, Containeth beside the kind of the thing written, the person also of Iesus christ, who is the storehouse of salvation.
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The particular inscription is of euery booke seuerally, & namely of the Euangelists.
The particular inscription is of every book severally, & namely of the Evangelists.
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And it is in those foure, vniforme, contayning of that which is written, the kinde• pen-man.
And it is in those foure, uniform, containing of that which is written, the kinde• penman.
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The kinde of the writing is from the subiect matter, a Gospell, not that, the other books of the Epistles,
The kind of the writing is from the Subject matter, a Gospel, not that, the other books of the Epistles,
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and of the old testament haue not the Gospell, but the name remained in these,
and of the old Testament have not the Gospel, but the name remained in these,
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because that after the old testament, these contained the Gospell more clearely reuealed, & because they went before the Epistles.
Because that After the old Testament, these contained the Gospel more clearly revealed, & Because they went before the Epistles.
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This word Gospell doth declare glad tydings, such as especially this touching saluation, is, 1 Of necessitie this Gospell must be had from without our selues.
This word Gospel does declare glad tidings, such as especially this touching salvation, is, 1 Of necessity this Gospel must be had from without our selves.
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2 We are to reioyce heerein before other things. By vse the Greeke name is made also Latine.
2 We Are to rejoice herein before other things. By use the Greek name is made also Latin.
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In English Gospell, as it were, Godspell the word of God, or Ghostspell the word of the spirit, by way of excellencie.
In English Gospel, as it were, Gospel the word of God, or Ghostspell the word of the Spirit, by Way of excellency.
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The word for the spirit, that is, the soule. The pen-men are foure, Matthew, Mark, Luke, Iohn.
The word for the Spirit, that is, the soul. The penmen Are foure, Matthew, Mark, Luke, John.
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And they were onely pen-men as the particle, according, doth declare. The spirit suggested, they receaued:
And they were only penmen as the particle, according, does declare. The Spirit suggested, they received:
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neuerthelesse Mark was helped by Peter, and Luke by Paul.
nevertheless Mark was helped by Peter, and Lycia by Paul.
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Why foure, why two of the Apostles, and two of the seauenty, why in this order we omit to enquire.
Why foure, why two of the Apostles, and two of the seauenty, why in this order we omit to inquire.
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Whom to vnderstand, it will be profitable to remember.
Whom to understand, it will be profitable to Remember.
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1 That they doe not after the same manner cite testimonies out of the olde testament:
1 That they do not After the same manner Cite testimonies out of the old Testament:
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for sometimes they fetch them from the Hebrew, sometimes from the Septuagint translation, sometimes they are caried with the free iudgement of the spirit.
for sometime they fetch them from the Hebrew, sometime from the septuagint Translation, sometime they Are carried with the free judgement of the Spirit.
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2 That they follow rather the summes of doctrine, then the accurate obseruation of times. 3 That they doe not disagree, howsoeuer some things may seeme to iarre.
2 That they follow rather the sums of Doctrine, then the accurate observation of times. 3 That they do not disagree, howsoever Some things may seem to jar.
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4 That they put the Hebrew tongue for the Syriake. 5 They are inspired of God.
4 That they put the Hebrew tongue for the Syriac. 5 They Are inspired of God.
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6 They haue a generall and perpetuall doctrine.
6 They have a general and perpetual Doctrine.
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Matthew (who was before a publican) wrote first of all the eight yeere after the ascention of Christ,
Matthew (who was before a publican) wrote First of all the eight year After the Ascension of christ,
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and that (as some thinke) in the Hebrew tongue. Him Iohn translated into Greeke, through the procurement of some.
and that (as Some think) in the Hebrew tongue. Him John translated into Greek, through the procurement of Some.
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Marke wrote two yeeres after Matthew, being taught by Peter, and first of all (as some say) in the Latine tongue.
Mark wrote two Years After Matthew, being taught by Peter, and First of all (as Some say) in the Latin tongue.
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Luke instructed by Paule, wrote the fifteenth yeere after the ascention of Christ. At length Iohn the thirty two yeeres after Christ.
Lycia instructed by Paul, wrote the fifteenth year After the Ascension of christ. At length John the thirty two Years After christ.
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He surviewed the other three, approued them, and writ downe against the heretiques, certaine things which were left out.
He surviewed the other three, approved them, and writ down against the Heretics, certain things which were left out.
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1 Why should we not therefore learne out of these? seeing the Lord would haue such,
1 Why should we not Therefore Learn out of these? seeing the Lord would have such,
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and so excellent Authors to pen these things, would he not haue al to read & know thē?
and so excellent Authors to pen these things, would he not have all to read & know them?
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2 And seeing these writings are inspired by God, let vs reade and heare them with the direction of the spirit.
2 And seeing these writings Are inspired by God, let us read and hear them with the direction of the Spirit.
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3 Neither let vs euer think that this doctrine, confirmed with so many witnesses, is to be doubted of. 4 And not with Ridly, Cromwell, Luther, to be conned by hart. Luk, 1, Chap: from the 1, ver. to the 5. Hitherto haue beene the inscriptions:
3 Neither let us ever think that this Doctrine, confirmed with so many Witnesses, is to be doubted of. 4 And not with Ridley, Cromwell, Luther, to be conned by heart. Luk, 1, Chap: from the 1, ver. to the 5. Hitherto have been the inscriptions:
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now follow the treatises to be compiled into one narration. Wherein are the praeface, and the narration.
now follow the treatises to be compiled into one narration. Wherein Are the preface, and the narration.
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The praeface is in the 1 of Luk, 1, 2, 3, 4, verse, which containeth three things, the person, the thing, the causes.
The preface is in the 1 of Luk, 1, 2, 3, 4, verse, which Containeth three things, the person, the thing, the Causes.
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The person is of the writer, Luke. vnto whom is written, the most noble Theophilus. The thing, is the orderly writing of those things, whereof we are fully perswaded. The causes are, impulsiue. finall.
The person is of the writer, Lycia. unto whom is written, the most noble Theophilus. The thing, is the orderly writing of those things, whereof we Are Fully persuaded. The Causes Are, impulsive. final.
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The impulsiue causes are from comparison of equals, or of lesse, and they are three. The first, it is as meete that I should as others, and peraduenture more.
The impulsive Causes Are from comparison of equals, or of less, and they Are three. The First, it is as meet that I should as Others, and Peradventure more.
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The second, if they haue written being moued of themselues, why should not I especially write, being stirred vp by the spirit of God?
The second, if they have written being moved of themselves, why should not I especially write, being stirred up by the Spirit of God?
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The third, I haue knowne all things as certainly, & peraduenture more certainly then they: For they haue deliuered them vnto me, which from the beginning saw them their selues,
The third, I have known all things as Certainly, & Peradventure more Certainly then they: For they have Delivered them unto me, which from the beginning saw them their selves,
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and were Ministers of the word, and I haue searched out perfectly all things from the beginning. and were Ministers of the word, and I have searched out perfectly all things from the beginning.
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The final cause is, that Theophilus might know the truth of those speeches which he had heard.
The final cause is, that Theophilus might know the truth of those Speeches which he had herd.
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The party writing is Luke, by profession a Phisition, in regard of Country one of Antiochia, one (as Epiphanius saith) of the 70 Disciples.
The party writing is Lycia, by profession a physician, in regard of Country one of Antiochia, one (as Epiphanius Says) of the 70 Disciples.
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Luk, 10, 1. This man is made an Euangelist, the 10 Apostles being passed by.
Luk, 10, 1. This man is made an Evangelist, the 10 Apostles being passed by.
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Vnderstand that God is tied to no man, and that he calleth whom so euer he willeth, to what function so euer it pleaseth him.
Understand that God is tied to no man, and that he calls whom so ever he wills, to what function so ever it Pleases him.
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Thus he made Paul that had beene a persecutor, to become an Apostle, and also Peter who was a fisherman.
Thus he made Paul that had been a persecutor, to become an Apostle, and also Peter who was a fisherman.
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So that, 1 Wee ought to distrust nothing which shall please the Lord, 2 Neither let vs indeede ascribe any thing to secondarie causes,
So that, 1 we ought to distrust nothing which shall please the Lord, 2 Neither let us indeed ascribe any thing to secondary Causes,
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but all vnto God. 3 Wee ought so much the more to beleeue, because wee see the power of God to shew it selfe in most contemptible things.
but all unto God. 3 we ought so much the more to believe, Because we see the power of God to show it self in most contemptible things.
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Que. But why doth Luke alone take paines in wryting of a praeface? Aun.
Que. But why does Lycia alone take pains in writing of a preface? Nias.
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Not that his writings were not authenticall, but for that being instructed in Rethorique, he doth thus purchase fauour and attention (whence he is thought to haue written the best Greeke:) as also that hee might satisfie the Church, requiring a reason of his fact, and might procure greatest authority.
Not that his writings were not authentical, but for that being instructed in Rhetoric, he does thus purchase favour and attention (whence he is Thought to have written the best Greek:) as also that he might satisfy the Church, requiring a reason of his fact, and might procure greatest Authority.
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Wherfore vse of humane learning, consisting in tongues and Arts, is not at all altogether to be reiected,
Wherefore use of humane learning, consisting in tongues and Arts, is not At all altogether to be rejected,
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whiles it may serue to edefie the Church.
while it may serve to edefie the Church.
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2 And godly men vndertake nothing wherof they haue not warrantable inducements. 3 We are also to take care that our doctrine may be most acceptable in the eyes of the world.
2 And godly men undertake nothing whereof they have not warrantable inducements. 3 We Are also to take care that our Doctrine may be most acceptable in the eyes of the world.
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The person vnto whom is written is Theophilus. Some thinke this name to be appellatiue, others proper: looke Baronius. 533. He is most noble, that is, according to the Greeke, placed in authority.
The person unto whom is written is Theophilus. some think this name to be appellative, Others proper: look Baronius. 533. He is most noble, that is, according to the Greek, placed in Authority.
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1 Princes are not excluded from the Kingdome of heauen. 2 The godly honour the chiefe men in the Church.
1 Princes Are not excluded from the Kingdom of heaven. 2 The godly honour the chief men in the Church.
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3 Christians doe speake courteously and ciuilly, neither doth that hinder which is in Iob, 32, 22.
3 Christians do speak courteously and civilly, neither does that hinder which is in Job, 32, 22.
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Que. But why writ Luke vnto this man? Aun.
Que. But why writ Lycia unto this man? Nias.
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Not onely for priuate consideration, (for peraduenture he had beene before instructed of Luke) but also for the good of the Church.
Not only for private consideration, (for Peradventure he had been before instructed of Luke) but also for the good of the Church.
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For if a man in great place & authority shal haue once receaued the word, others also will receaue the same.
For if a man in great place & Authority shall have once received the word, Others also will receive the same.
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4 Wherefore wee ought especially labour to bring all those vnto Christ, which are in any high place, not onely for themselues,
4 Wherefore we ought especially labour to bring all those unto christ, which Are in any high place, not only for themselves,
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but for the Church, that others may be conuerted vnto the faith, and confirmed in the same.
but for the Church, that Others may be converted unto the faith, and confirmed in the same.
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5 Godly men must be holily wise.
5 Godly men must be holily wise.
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6 Neither doth this booke any thing more containe particular doctrine, because of this compellation or dedication, then the Epistles of Paule.
6 Neither does this book any thing more contain particular Doctrine, Because of this compellation or dedication, then the Epistles of Paul.
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The thing it selfe followeth, which is the writing of an orderly disposed narration, &c, as was shewed before.
The thing it self follows, which is the writing of an orderly disposed narration, etc., as was showed before.
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Wherein are the manner, orderly disposed, &c. matter, those things whereof wee are fully perswaded. The manner containeth 3 things: narration, order, writing.
Wherein Are the manner, orderly disposed, etc. matter, those things whereof we Are Fully persuaded. The manner Containeth 3 things: narration, order, writing.
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A narration is a plaine propounding, and setting forth of the thing as it is in it selfe, without any externall glosing.
A narration is a plain propounding, and setting forth of the thing as it is in it self, without any external glossing.
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So as the Euangelists ought to propound nothing which is not receaued: and no colouring is either to be set vpon it, or to be expected.
So as the Evangelists ought to propound nothing which is not received: and no colouring is either to be Set upon it, or to be expected.
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The order, from point to point: with respect had of the time, that the truth might be more manifested, and the memorie helped.
The order, from point to point: with respect had of the time, that the truth might be more manifested, and the memory helped.
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So likewise let vs also endeuour, to keepe in memorie, sayings, and writings. Writing is a setting downe, in bookes or monuments.
So likewise let us also endeavour, to keep in memory, sayings, and writings. Writing is a setting down, in books or monuments.
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So as we ought to receaue nothing which is vnwritten. The matter followeth, those things whereof wee are fully perswaded.
So as we ought to receive nothing which is unwritten. The matter follows, those things whereof we Are Fully persuaded.
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He meaneth the deedes and sayings of Christ. Wherefore let vs heare of Christ. These are said to be fully perswaded of: the persons in whom, we.
He means the Deeds and sayings of christ. Wherefore let us hear of christ. These Are said to be Fully persuaded of: the Persons in whom, we.
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The word in the Greeke which signifieth to be fully perswaded of, is a metaphore borowed from ships, which are caried with full saile,
The word in the Greek which signifies to be Fully persuaded of, is a metaphor borrowed from ships, which Are carried with full sail,
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and it signifieth a most certaine perswasion of the truth, so as nothing can make vs to recoile from it, no not death, or any thing else.
and it signifies a most certain persuasion of the truth, so as nothing can make us to recoil from it, no not death, or any thing Else.
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This perswasion is proper to faith, necessarily required in euery one of vs. The persons, we, to wit the Disciples and Apostles that were called, none other.
This persuasion is proper to faith, necessarily required in every one of us The Persons, we, to wit the Disciples and Apostles that were called, none other.
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Wherefore the Gospel was in the world: neither was it beleeued of all.
Wherefore the Gospel was in the world: neither was it believed of all.
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Let vs not therefore much disquiet our selues, if now also all doe not beleeue the Gospell.
Let us not Therefore much disquiet our selves, if now also all do not believe the Gospel.
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And seeing that Luke doth bring in the called alone, to beare witnes for the truth of this doctrine, let vs know that not what the world,
And seeing that Lycia does bring in the called alone, to bear witness for the truth of this Doctrine, let us know that not what the world,
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but what the called doe, is to be regarded. The causes follow, and first the impulsiue.
but what the called doe, is to be regarded. The Causes follow, and First the impulsive.
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The first, as was reheased before. These men were, many. Cerinthus, Merinthus, as Epiphan: saith. 186. Apelles, Basilides, and others, vnder the names of Thomas, Matthew, as Ambr:
The First, as was rehearsed before. These men were, many. Cerinthus, Merinthus, as Epiphanius: Says. 186. Apelles, Basilides, and Others, under the names of Thomas, Matthew, as Ambrose:
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witnesseth, also vnder the names of Iames, and Nichodemus. Peraduenture he meaneth others, which had written before him, men inspired of God:
Witnesseth, also under the names of James, and Nicodemus. Peradventure he means Others, which had written before him, men inspired of God:
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but these were not many, they were onely two. The force of the reason is:
but these were not many, they were only two. The force of the reason is:
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(20) part (DIV1)
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that wee ought to be as diligent for the true doctrine, as others are for that which is false.
that we ought to be as diligent for the true Doctrine, as Others Are for that which is false.
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We gather therefore that diuers forged, Apocriphall, and such like writings should be in the Church.
We gather Therefore that diverse forged, Apocryphal, and such like writings should be in the Church.
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So as there is required very great iudgement in reading. Wherefore let vs not be dismayed with Popish writings, but let vs try all things,
So as there is required very great judgement in reading. Wherefore let us not be dismayed with Popish writings, but let us try all things,
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and keepe that which is good. 2 That euery man is according to his place, to encounter with false teachers.
and keep that which is good. 2 That every man is according to his place, to encounter with false Teachers.
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And these onely haue taken in hand, not finished: but I will (saith Luke) goe thorough withall. The second reason:
And these only have taken in hand, not finished: but I will (Says Luke) go through withal. The second reason:
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they did it of their owne heads, but I doe it by the instigation of the holy Ghost.
they did it of their own Heads, but I do it by the instigation of the holy Ghost.
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Obserue that wicked men doe intrude themselues into matters without a calling: that godly men vndertake duties, God onely mouing them.
Observe that wicked men do intrude themselves into matters without a calling: that godly men undertake duties, God only moving them.
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Que. But it may be demaunded, how I shal know that I am stirred vp of God to doe any thing. Aun.
Que. But it may be demanded, how I shall know that I am stirred up of God to do any thing. Nias.
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By obseruing these things. 1 That the worke be honest. 2 That you be furnished with gifts neceslatie for the discharge of it. 3 That mouing authority concurre, God within vs, the Church or the common-wealth,
By observing these things. 1 That the work be honest. 2 That you be furnished with Gifts neceslatie for the discharge of it. 3 That moving Authority concur, God within us, the Church or the commonwealth,
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or the family without vs. 4 That you seeke to obay God, and to doe good vnto others.
or the family without us 4 That you seek to obey God, and to do good unto Others.
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The third reason is in the verse, 2, 3. I know all things most perfectly, wherein he sheweth the worke of others towards him,
The third reason is in the verse, 2, 3. I know all things most perfectly, wherein he shows the work of Others towards him,
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and his owne industrie towards the thing it selfe.
and his own industry towards the thing it self.
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The worke of others is, as they haue deliuered them vnto vs, which from the beginning, &c. by whom is meant the Apostles.
The work of Others is, as they have Delivered them unto us, which from the beginning, etc. by whom is meant the Apostles.
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For these were they which saw them their selues, and were Ministers of the word. Where is contained a description, 1 of persons;
For these were they which saw them their selves, and were Ministers of the word. Where is contained a description, 1 of Persons;
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which are such, as saw; or were Ministers of the word. 2 Of action, haue deliuered.
which Are such, as saw; or were Ministers of the word. 2 Of actium, have Delivered.
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By the word, some vnderstand Christ not vnsitly: but Luke doth not vse to speake so.
By the word, Some understand christ not unfitly: but Lycia does not use to speak so.
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I thinke therefore that the preaching of the Gospell is meant: looke Piscator vpon this place.
I think Therefore that the preaching of the Gospel is meant: look Piscator upon this place.
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I gather, 1 That the word of God is knowne to no body from himselfe.
I gather, 1 That the word of God is known to no body from himself.
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2 That the word of God is most excellent, where-vnto the Apostles haue serued as Ministers:
2 That the word of God is most excellent, whereunto the Apostles have served as Ministers:
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so as none ought to contemne the base function of the ministerie. 3 That those which saw, and were ministers of the word, ministred vnto the word, and not vnto themselues.
so as none ought to contemn the base function of the Ministry. 3 That those which saw, and were Ministers of the word, ministered unto the word, and not unto themselves.
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The action is, haue deliuered: that is, haue related by word of mouth. Is there place then to be giuen vnto traditions? yes surely to written traditions, but not to vnwritten:
The actium is, have Delivered: that is, have related by word of Mouth. Is there place then to be given unto traditions? yes surely to written traditions, but not to unwritten:
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excepting only such as appertaine to decent and comely order, and not to godlines. Obserue. 1 That those which saw, had not forgotten the word.
excepting only such as appertain to decent and comely order, and not to godliness. Observe. 1 That those which saw, had not forgotten the word.
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2 That they rehearsed to others those things which they knew themselues. Hitherto concerning the worke of others towards him:
2 That they rehearsed to Others those things which they knew themselves. Hitherto Concerning the work of Others towards him:
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now followeth his owne endeuour, hee had searched out all things perfectly from the beginning. The act, he had searched out. The obiect, all things, &c. He searched out, not only sought after, as namely who had learned and vnderstoode them.
now follows his own endeavour, he had searched out all things perfectly from the beginning. The act, he had searched out. The Object, all things, etc. He searched out, not only sought After, as namely who had learned and understood them.
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Obseru: 1 That Luke followed after holy men. 2 He looked for fruit by conuersing with them,
Observation: 1 That Luke followed After holy men. 2 He looked for fruit by conversing with them,
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and seeketh after all things that appertaine vnto Christ, from them that vnderstoode them. 3 He doth not giue ouer before he hath attained.
and seeks After all things that appertain unto christ, from them that understood them. 3 He does not give over before he hath attained.
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4 He getteth that which he seeketh. Our trauaile is neuer in vaine.
4 He gets that which he seeks. Our travail is never in vain.
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(20) part (DIV1)
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Perfectly. 1 As that nothing was wanting. 2 Hee will not slightly know these things but thoroughly:Perfectly. 1 As that nothing was wanting. 2 He will not slightly know these things but thoroughly:
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(20) part (DIV1)
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for number to haue all, and to make vse of. This must be our studie, neither is it blamed, if it be not most fruitfull.
for number to have all, and to make use of. This must be our study, neither is it blamed, if it be not most fruitful.
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(20) part (DIV1)
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It must be most diligent, for instruction and vse, to enforme others.
It must be most diligent, for instruction and use, to inform Others.
pn31 vmb vbi av-ds j, p-acp n1 cc n1, pc-acp vvi n2-jn.
(20) part (DIV1)
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All things, they be the speeches and deeds of Christ, howbeit not all, but such as were necessary vnto saluation:All things, they be the Speeches and Deeds of christ, howbeit not all, but such as were necessary unto salvation:
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(20) part (DIV1)
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for the world could not containe the bookes that should be written of all. Vnderstand therefore that wholsome thinges are to be sought out.
for the world could not contain the books that should be written of all. Understand Therefore that wholesome things Are to be sought out.
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(20) part (DIV1)
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2 And that learned men know more themselues, then is needefull they should teach others. 3 That onely the saluation of the hearers is to be aymed at.
2 And that learned men know more themselves, then is needful they should teach Others. 3 That only the salvation of the hearers is to be aimed At.
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(20) part (DIV1)
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Also he searched out these things from the beginning, which respecteth the order, namely from the first ministerie of Iohn.
Also he searched out these things from the beginning, which respecteth the order, namely from the First Ministry of John.
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(20) part (DIV1)
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And he went thorough vnto the end. Thus also we must doe. Hitherto were the impulsiue causes:
And he went through unto the end. Thus also we must do. Hitherto were the impulsive Causes:
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(20) part (DIV1)
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now followeth the finall, that thou mightest acknowledge, &c. Wherein are certaine propositions. 1 Theophilus was instructed in the word.
now follows the final, that thou Mightest acknowledge, etc. Wherein Are certain propositions. 1 Theophilus was instructed in the word.
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(20) part (DIV1)
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2 Yet the acknowledging of the truth is necessarie.
2 Yet the acknowledging of the truth is necessary.
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(20) part (DIV1)
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3 Theophilus did not at the first acknowledge the truth of those things whereof he had heard.
3 Theophilus did not At the First acknowledge the truth of those things whereof he had herd.
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(20) part (DIV1)
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4 Luke wrote the Gospell, that Theophilus might acknowledge the truth. The doctrine and vse is manifold.
4 Lycia wrote the Gospel, that Theophilus might acknowledge the truth. The Doctrine and use is manifold.
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(20) part (DIV1)
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Obserue out of the first proposition. 1 What catechising or instructing is. 2 That it ought to goe before.
Observe out of the First proposition. 1 What catechising or instructing is. 2 That it ought to go before.
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(20) part (DIV1)
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3 That Catechising and a larger maner of expounding, and applying the word of God, are for substance all one.
3 That Catechising and a larger manner of expounding, and applying the word of God, Are for substance all one.
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(20) part (DIV1)
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Onely after Catechising a more accurate and large exposition is necessary. 4 That Theophilus, a man of ripe yeeres was catechised, and stoode in neede thereof:
Only After Catechising a more accurate and large exposition is necessary. 4 That Theophilus, a man of ripe Years was catechised, and stood in need thereof:
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(20) part (DIV1)
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so as we ought not to scorne it. That it is also necessary.
so as we ought not to scorn it. That it is also necessary.
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(20) part (DIV1)
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And seeing we are instructed from our youth, there is good reason why we ought to be more learned.
And seeing we Are instructed from our youth, there is good reason why we ought to be more learned.
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(20) part (DIV1)
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But how if we haue cause to examine our selues, & search whether we haue no neede of Catechising?
But how if we have cause to examine our selves, & search whither we have no need of Catechising?
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(20) part (DIV1)
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5 That Theophilus, a most excellent man for place and ofspring, gaue his minde vnto catechising,
5 That Theophilus, a most excellent man for place and offspring, gave his mind unto catechising,
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(20) part (DIV1)
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and that he spared so much time from his owne busines to bestow on this.
and that he spared so much time from his own business to bestow on this.
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(20) part (DIV1)
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Obserue out of the second proposition. 1 What is that which is translated certaintie, namely, that truth whereof a man is perswaded.
Observe out of the second proposition. 1 What is that which is translated certainty, namely, that truth whereof a man is persuaded.
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(20) part (DIV1)
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Whereon who so euer resteth, he shall neuer fall, nor miscarie. Of such is the word of God in it selfe.
Whereon who so ever rests, he shall never fallen, nor miscarry. Of such is the word of God in it self.
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(20) part (DIV1)
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Wherfore fearefull is the speech of one, calling the Historie of Christ a fable. And he that groundeth vpō the word of god cannot erre.
Wherefore fearful is the speech of one, calling the History of christ a fable. And he that groundeth upon the word of god cannot err.
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(20) part (DIV1)
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2 That such truth is to be acknowledged. Now acknowledgement hath, 1 More full vnderstanding. 2 Distinction. 3 Profession.
2 That such truth is to be acknowledged. Now acknowledgement hath, 1 More full understanding. 2 Distinction. 3 Profession.
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(20) part (DIV1)
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Out of the third proposition, after the proofe of it, search whether in the world there is not alwayes the same slacknes in the hearers of the word:
Out of the third proposition, After the proof of it, search whither in the world there is not always the same slackness in the hearers of the word:
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(20) part (DIV1)
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which wee shall vnderstand by the causes of it:
which we shall understand by the Causes of it:
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(20) part (DIV1)
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which are, 1 The excellencie of the doctrine it selfe, going beyond our capacitie, which euen not Adam knew in paradise. 2 The deprauation of our nature. 3 The spiritual aduersaries. 4 The slender vsing of meanes. 5 The contempt of the doctrine it selfe.
which Are, 1 The excellency of the Doctrine it self, going beyond our capacity, which even not Adam knew in paradise. 2 The depravation of our nature. 3 The spiritual Adversaries. 4 The slender using of means. 5 The contempt of the Doctrine it self.
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(20) part (DIV1)
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Que. But whence may wee be able to iudge of our acknowledging? Aun. Out of the former.
Que. But whence may we be able to judge of our acknowledging? Nias. Out of the former.
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(20) part (DIV1)
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Theophilus being learned, yet did not he sufficiently vnderstand. 1 Much lesse did the vnlearned.
Theophilus being learned, yet did not he sufficiently understand. 1 Much less did the unlearned.
np1 vbg vvn, av vdd xx pns31 av-j vvi. vvd av-d av-dc vdd dt j.
(20) part (DIV1)
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2 Obserue that ignorance if it will amend it selfe, and goe on to acknowledgement, doth not condemne.
2 Observe that ignorance if it will amend it self, and go on to acknowledgement, does not condemn.
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(20) part (DIV1)
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Luke doth not forsake rude Theophilus.
Lycia does not forsake rude Theophilus.
av vdz xx vvi j np1.
(20) part (DIV1)
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Out of the fourth proposition obserue. 1 That to acknowledge the truth, meanes are requisite. 2 That the care of the Ministers must be, that the hearers may haue the certaintie. But why? Aun.
Out of the fourth proposition observe. 1 That to acknowledge the truth, means Are requisite. 2 That the care of the Ministers must be, that the hearers may have the certainty. But why? Nias.
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(20) part (DIV1)
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Not onely for the solid comfort of the hearers, but vnlesse the certainty be acknowledged, the godly shal halt in their duties.
Not only for the solid Comfort of the hearers, but unless the certainty be acknowledged, the godly shall halt in their duties.
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(20) part (DIV1)
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For they shal not so put their affiance in God as they ought.
For they shall not so put their affiance in God as they ought.
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(20) part (DIV1)
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3 That writing is sufficient to perswade touching the certainty, and therefore miracles are not to be expected.
3 That writing is sufficient to persuade touching the certainty, and Therefore Miracles Are not to be expected.
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(20) part (DIV1)
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4 If once writing sufficed, ought not much more, so often reading and preaching establish our faith? Iohn, 1, Chap: from the 1, ver: to the 15. Hitherto hath beene the praeface:
4 If once writing sufficed, ought not much more, so often reading and preaching establish our faith? John, 1, Chap: from the 1, ver: to the 15. Hitherto hath been the preface:
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(20) part (DIV1)
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the narration followeth, in the rest of the whole body of the Gospels. And it is summarie, of the whole Gospell.
the narration follows, in the rest of the Whole body of the Gospels. And it is summary, of the Whole Gospel.
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(20) part (DIV1)
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particular and distinct of euery seuerall branch.
particular and distinct of every several branch.
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(20) part (DIV1)
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The summarie narration is contained in the first Chapter of Iohn, from the beginning of the first ver:
The summary narration is contained in the First Chapter of John, from the beginning of the First ver:
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(20) part (DIV1)
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to the end of the 14. And it is concerning our Sauiour Christ, God & man, and that either in himselfe,
to the end of the 14. And it is Concerning our Saviour christ, God & man, and that either in himself,
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(20) part (DIV1)
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or in the ministerie of Iohn the Baptist, both which (the order scarsely obserued) are heere contained.
or in the Ministry of John the Baptist, both which (the order scarcely observed) Are Here contained.
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(20) part (DIV1)
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Now the sum of the 14 verses, is a description of Christ, God and man. Whereof are two parts:
Now the sum of the 14 Verses, is a description of christ, God and man. Whereof Are two parts:
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(20) part (DIV1)
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the former touching his deitie, the latter touching his humanity.
the former touching his deity, the latter touching his humanity.
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(20) part (DIV1)
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That which is touching his deitie, is from the first verse to the end of the 13. Wherein he auoucheth that Christ is God, shewing it himself,
That which is touching his deity, is from the First verse to the end of the 13. Wherein he avoucheth that christ is God, showing it himself,
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(20) part (DIV1)
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as also confirming it by testimonie.
as also confirming it by testimony.
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(20) part (DIV1)
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He sheweth it in the ver: 1, 2, 3, 4, 5, 9, 10, 11, 12, 13. In the doctrine touching Christ his deitie, two things are to be considered, his essence. person. His essence in the ve:
He shows it in the ver: 1, 2, 3, 4, 5, 9, 10, 11, 12, 13. In the Doctrine touching christ his deity, two things Are to be considered, his essence. person. His essence in the ve:
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(20) part (DIV1)
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beginning & ending, 1, 2, 3, 4, 5, 9, 10. And heere are comprehended, his eternitie, the name, and appellation of God, his effects.
beginning & ending, 1, 2, 3, 4, 5, 9, 10. And Here Are comprehended, his eternity, the name, and appellation of God, his effects.
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(20) part (DIV1)
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The person is noted in these words, was with God. His eternitie is propounded in the first verse, repeated in the second.
The person is noted in these words, was with God. His eternity is propounded in the First verse, repeated in the second.
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(20) part (DIV1)
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Seeing the Church by way of teaching vseth the words of essence and person (although they be not found in the scripture) we are to expound the same.
Seeing the Church by Way of teaching uses the words of essence and person (although they be not found in the scripture) we Are to expound the same.
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(20) part (DIV1)
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The essence is, that whereby the deity hath his being, and it is common. The person is, that whereby the deity is distinguished, & it is proper.
The essence is, that whereby the deity hath his being, and it is Common. The person is, that whereby the deity is distinguished, & it is proper.
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(20) part (DIV1)
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There is only one essence, but a three fold person, the Father, the Sonne, the holy Ghost.
There is only one essence, but a three fold person, the Father, the Son, the holy Ghost.
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(20) part (DIV1)
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This is therefore the drift of Iohn, namely to shew that Christ is both God, and also a distinct person.
This is Therefore the drift of John, namely to show that christ is both God, and also a distinct person.
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(20) part (DIV1)
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This is the summe, now let vs consider the words of the text. In the first verse are contained three propositions.
This is the sum, now let us Consider the words of the text. In the First verse Are contained three propositions.
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(20) part (DIV1)
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In the beginning was the word, this is the first proposition, for the deitie of Christ, proued from his eternitie, the most plaine and naturall disposition whereof is thus.In the beginning was the word, this is the First proposition, for the deity of christ, proved from his eternity, the most plain and natural disposition whereof is thus.
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(20) part (DIV1)
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The word was in the beginning. And heere may be considered, the subiect, the word. attribute, was in the beginning.
The word was in the beginning. And Here may be considered, the Subject, the word. attribute, was in the beginning.
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(20) part (DIV1)
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The Greeke word which is translated Word, signifieth either reason, or speech. Tertullian in this place doth translate it reason.
The Greek word which is translated Word, signifies either reason, or speech. Tertullian in this place does translate it reason.
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(20) part (DIV1)
3659
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But we will not innouate any thing.
But we will not innovate any thing.
cc-acp pns12 vmb xx vvi d n1.
(20) part (DIV1)
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The English translation hath it, word, it had beene better speech, but that vse hath so preuailed.
The English Translation hath it, word, it had been better speech, but that use hath so prevailed.
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(20) part (DIV1)
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For a word is but one, speech doth consist of many, which respect is agreeable to Christ.
For a word is but one, speech does consist of many, which respect is agreeable to christ.
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(20) part (DIV1)
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All doe agree that by the vvord is meant, Christ, namely he of whom all we,
All do agree that by the word is meant, christ, namely he of whom all we,
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(20) part (DIV1)
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and the new testament doe so clearely preach: but all doe not agree in the same motion or reason of it.
and the new Testament do so clearly preach: but all do not agree in the same motion or reason of it.
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(20) part (DIV1)
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We omit nice and crabbed questions, onely we wil endeuour to doe good.
We omit Nicaenae and crabbed questions, only we will endeavour to do good.
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(20) part (DIV1)
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This word may be taken, 1 passiuely, touching whom the word is. 2 Actiuely, who is the word and the speaker.
This word may be taken, 1 passively, touching whom the word is. 2 Actively, who is the word and the speaker.
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(20) part (DIV1)
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I suppose that both wayes, it may rightly be vnderstood in this place.
I suppose that both ways, it may rightly be understood in this place.
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(20) part (DIV1)
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4286
For the whole speech of the scriptures is concerning Christ, Iohn, 1, 45. Luk, 24, 25, 27, ver.
For the Whole speech of the Scriptures is Concerning christ, John, 1, 45. Luk, 24, 25, 27, ver.
p-acp dt j-jn n1 pp-f dt n2 vbz vvg np1, np1, crd, crd np1, crd, crd, crd, fw-la.
(20) part (DIV1)
3664
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4287
Actiuely, by a metaphor, who hath disclosed the counsell of God the Father touching our saluation, Iohn, 1, 18. Heb: 1, 1, Iohn, 4, 25. Math. 17, 5. I am not ignorant what the Fathers say, concerning speech vttered by mouth, and conceaued in the mind.
Actively, by a metaphor, who hath disclosed the counsel of God the Father touching our salvation, John, 1, 18. Hebrew: 1, 1, John, 4, 25. Math. 17, 5. I am not ignorant what the Father's say, Concerning speech uttered by Mouth, and conceived in the mind.
av-j, p-acp dt n1, r-crq vhz vvn dt n1 pp-f np1 dt n1 vvg po12 n1, np1, crd, crd n1: crd, crd, np1, crd, crd np1 crd, crd pns11 vbm xx j r-crq dt n2 vvb, vvg n1 vvn p-acp n1, cc vvd p-acp dt n1.
(20) part (DIV1)
3665
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4288
These things which are spoken of Christ, are to be vnderstood, all others excluded. Vse.
These things which Are spoken of christ, Are to be understood, all Others excluded. Use.
d n2 r-crq vbr vvn pp-f np1, vbr pc-acp vbi vvn, d n2-jn vvn. vvb.
(20) part (DIV1)
3667
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4289
Seeing that all speech in the scripture is touching Christ, let vs seeke him in our reading and hearing.
Seeing that all speech in the scripture is touching christ, let us seek him in our reading and hearing.
vvg cst d n1 p-acp dt n1 vbz vvg np1, vvb pno12 vvi pno31 p-acp po12 n-vvg cc vvg.
(20) part (DIV1)
3669
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4290
2 And seeing he speaketh of the counsell of God, let vs heare him.
2 And seeing he speaks of the counsel of God, let us hear him.
crd cc vvg pns31 vvz pp-f dt n1 pp-f np1, vvb pno12 vvi pno31.
(20) part (DIV1)
3670
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4291
3 It is a great matter to beare the name of a Preacher, deliuering this word.
3 It is a great matter to bear the name of a Preacher, delivering this word.
crd pn31 vbz dt j n1 pc-acp vvi dt n1 pp-f dt n1, vvg d n1.
(20) part (DIV1)
3671
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4292
Obserue the excellencie of the word. Hitherto hath beene the subiect, now followeth the attribute, was in the beginning.
Observe the excellency of the word. Hitherto hath been the Subject, now follows the attribute, was in the beginning.
vvb dt n1 pp-f dt n1. av vhz vbn dt n-jn, av vvz dt n1, vbds p-acp dt n1.
(20) part (DIV1)
3672
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4293
Beginning heere is meant in regard of time, when things began to be: wherefore in the 1 of Iohn, 1, Chap: 1, ver:
Beginning Here is meant in regard of time, when things began to be: Wherefore in the 1 of John, 1, Chap: 1, ver:
vvg av vbz vvn p-acp n1 pp-f n1, c-crq n2 vvd pc-acp vbi: c-crq p-acp dt crd pp-f np1, crd, n1: crd, fw-la:
(20) part (DIV1)
3674
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4294
it is said from the beginning. Que. Began he therefore then to be, as some heretiques thought? Aun. No:
it is said from the beginning. Que. Began he Therefore then to be, as Some Heretics Thought? Nias. No:
pn31 vbz vvn p-acp dt n1. zz vvd pns31 av av pc-acp vbi, c-acp d n2 vvn? dt. uh-dx:
(20) part (DIV1)
3674
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4295
for the affirming of the present, doth not denie the time past:
for the affirming of the present, does not deny the time passed:
c-acp dt vvg pp-f dt j, vdz xx vvi dt n1 vvn:
(20) part (DIV1)
3676
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4296
but Iohn would haue it thus vnderstood, when things began, then this word appeared, as 1, Gen. and the 3. Gen: 15, after the fall, not when he was first brought forth into the world.
but John would have it thus understood, when things began, then this word appeared, as 1, Gen. and the 3. Gen: 15, After the fallen, not when he was First brought forth into the world.
cc-acp np1 vmd vhi pn31 av vvd, c-crq n2 vvd, cs d n1 vvd, c-acp crd, np1 cc dt crd np1: crd, p-acp dt n1, xx c-crq pns31 vbds ord vvn av p-acp dt n1.
(20) part (DIV1)
3676
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4297
The word is from eternity, but as soone as time is, he appeareth. That wee might alwayes set before our eyes the vvord. And seeke him.
The word is from eternity, but as soon as time is, he appears. That we might always Set before our eyes the word. And seek him.
dt n1 vbz p-acp n1, cc-acp c-acp av c-acp n1 vbz, pns31 vvz. cst pns12 vmd av vvi p-acp po12 n2 dt n1. cc vvb pno31.
(20) part (DIV1)
3677
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4298
Neither iudge of things euer according to outward appearance. Was, that is, subsisted in the preterperfect tense, declaring his eternitie;
Neither judge of things ever according to outward appearance. Was, that is, subsisted in the preterperfect tense, declaring his eternity;
av-dx n1 pp-f n2 av vvg p-acp j n1. vbds, cst vbz, vvn p-acp dt n1 n1, vvg po31 n1;
(20) part (DIV1)
3679
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4299
hee is God from himselfe, a person from the Father, by an vnvtterable manner of begetting.
he is God from himself, a person from the Father, by an unutterable manner of begetting.
pns31 vbz np1 p-acp px31, dt n1 p-acp dt n1, p-acp dt j n1 pp-f vvg.
(20) part (DIV1)
3680
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4300
Math. 3, 17. Luk, 3, 22. And this word was, declareth him to haue beene God before all worlds. Euery eternall thing is God.
Math. 3, 17. Luk, 3, 22. And this word was, Declareth him to have been God before all world's. Every Eternal thing is God.
np1 crd, crd np1, crd, crd cc d n1 vbds, vvz pno31 pc-acp vhi vbn n1 p-acp d n2. d j n1 vbz np1.
(20) part (DIV1)
3680
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4301
The heathen & heretiques are condemned, and all the Iewes, which denie the eternitie of Christ.
The heathen & Heretics Are condemned, and all the Iewes, which deny the eternity of christ.
dt j-jn cc n2 vbr vvn, cc d dt np2, r-crq vvb dt n1 pp-f np1.
(20) part (DIV1)
3682
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4302
2 Learne also the certaintie of the saluation of the elect, which is grounded vpon the eternall word.
2 Learn also the certainty of the salvation of the elect, which is grounded upon the Eternal word.
crd vvb av dt n1 pp-f dt n1 pp-f dt j-vvn, r-crq vbz vvn p-acp dt j n1.
(20) part (DIV1)
3683
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4303
3 Also that our happines shall with him endure for euer.
3 Also that our happiness shall with him endure for ever.
crd av cst po12 n1 vmb p-acp pno31 vvi p-acp av.
(20) part (DIV1)
3684
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4304
And the word was with God, this is the second proposition, for the personalitie (that we may so speake) of the word.And the word was with God, this is the second proposition, for the personality (that we may so speak) of the word.
cc dt n1 vbds p-acp np1, d vbz dt ord n1, p-acp dt n1 (cst pns12 vmb av vvi) pp-f dt n1.
(20) part (DIV1)
3685
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4305
Wherein are to be considered the particle (and) and the sentence.
Wherein Are to be considered the particle (and) and the sentence.
q-crq vbr pc-acp vbi vvn dt n1 (cc) cc dt n1.
(20) part (DIV1)
3685
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4306
The particle (and,) declareth that it is not sufficient to beleeue the vvord to be God, but also a distinct person.
The particle (and,) Declareth that it is not sufficient to believe the word to be God, but also a distinct person.
dt n1 (cc,) vvz cst pn31 vbz xx j pc-acp vvi dt n1 pc-acp vbi np1, cc-acp av dt j n1.
(20) part (DIV1)
3686
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4307
The sentence will be cleare, after these words are opened, with God. God is taken essentially, often for the whole Trinitie.
The sentence will be clear, After these words Are opened, with God. God is taken essentially, often for the Whole Trinity.
dt n1 vmb vbi j, c-acp d n2 vbr vvn, p-acp np1. np1 vbz vvn av-j, av p-acp dt j-jn np1.
(20) part (DIV1)
3687
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4308
personally, for the father, as in this place, so also Iohn, 17, 3. With whom to be, sheweth that the father and the sonne haue each their being.
personally, for the father, as in this place, so also John, 17, 3. With whom to be, shows that the father and the son have each their being.
av-j, p-acp dt n1, c-acp p-acp d n1, av av np1, crd, crd p-acp ro-crq pc-acp vbi, vvz cst dt n1 cc dt n1 vhb d po32 n1.
(20) part (DIV1)
3688
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4309
Now this cannot be but in equall & distinct persons. The Father therefore is one, the Sonne is another:
Now this cannot be but in equal & distinct Persons. The Father Therefore is one, the Son is Another:
av d vmbx vbi cc-acp p-acp j-jn cc j n2. dt n1 av vbz pi, dt n1 vbz j-jn:
(20) part (DIV1)
3689
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4310
see the 3 of Math: 16, 17. Math: 28, 19. This distinction is onely by an incommunicable propertie, the father begetteth, the sonne is begotten.
see the 3 of Math: 16, 17. Math: 28, 19. This distinction is only by an incommunicable property, the father begetteth, the son is begotten.
vvb dt crd pp-f np1: crd, crd np1: crd, crd d n1 vbz av-j p-acp dt j n1, dt n1 vvz, dt n1 vbz vvn.
(20) part (DIV1)
3689
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4311
In these things let vs be wise according to the scriptures, in our iudgement. speeches. Equality is by which the vvord is in essence, diuine attributes, and works equall. But it may be obiected:
In these things let us be wise according to the Scriptures, in our judgement. Speeches. Equality is by which the word is in essence, divine attributes, and works equal. But it may be objected:
p-acp d n2 vvb pno12 vbi j vvg p-acp dt n2, p-acp po12 n1. n2. n1 vbz p-acp r-crq dt n1 vbz p-acp n1, j-jn n2, cc vvz j-jn. p-acp pn31 vmb vbi vvn:
(20) part (DIV1)
3691
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4312
the Father is greater then the Sonne. Aun. In regard of humaine nature, not otherwise. Vse.
the Father is greater then the Son. Nias. In regard of human nature, not otherwise. Use.
dt n1 vbz jc cs dt n1. dt. p-acp n1 pp-f j n1, xx av. vvb.
(20) part (DIV1)
3693
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4313
Let vs remember that God is so to be worshipped, as the misterie of the Trinity requireth, otherwise wee shall not worship him.
Let us Remember that God is so to be worshipped, as the mystery of the Trinity requires, otherwise we shall not worship him.
vvb pno12 vvi cst np1 vbz av pc-acp vbi vvn, c-acp dt n1 pp-f dt np1 vvz, av pns12 vmb xx vvi pno31.
(20) part (DIV1)
3696
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4314
2 That there is the same nature, will, &c. of the vvord, with the Father.
2 That there is the same nature, will, etc. of the word, with the Father.
crd d pc-acp vbz dt d n1, n1, av pp-f dt n1, p-acp dt n1.
(20) part (DIV1)
3697
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4315
So as being perswaded of the good pleasure of Christ concerning our saluation, we cannot doubt of the Fathers.
So as being persuaded of the good pleasure of christ Concerning our salvation, we cannot doubt of the Father's.
av c-acp vbg vvn pp-f dt j n1 pp-f np1 vvg po12 n1, pns12 vmbx vvi pp-f dt n2.
(20) part (DIV1)
3697
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4316
3 Hence an aunswer may be returned to such as demaund, what was before the world.
3 Hence an answer may be returned to such as demand, what was before the world.
crd av dt n1 vmb vbi vvn p-acp d c-acp vvi, r-crq vbds p-acp dt n1.
(20) part (DIV1)
3698
Image 148
4317
The third proposition, and that word was God.
The third proposition, and that word was God.
dt ord n1, cc d n1 vbds np1.
(20) part (DIV1)
3699
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4318
Word, as before, also the verbe was. God in this place is not put personally but essentially,Word, as before, also the verb was. God in this place is not put personally but essentially,
n1, c-acp a-acp, av dt n1 vbds. np1 p-acp d n1 vbz xx vvn av-j p-acp av-j,
(20) part (DIV1)
3700
Image 148
4319
as it is vsed vpon euery of the three persons: otherwise the same should be affirmed of the same, the word is the word.
as it is used upon every of the three Persons: otherwise the same should be affirmed of the same, the word is the word.
c-acp pn31 vbz vvn p-acp d pp-f dt crd n2: av dt d vmd vbi vvn pp-f dt d, dt n1 vbz dt n1.
(20) part (DIV1)
3700
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4320
Expresly therefore the word is called God, neither is it so called onely, but also is so indeede.
Expressly Therefore the word is called God, neither is it so called only, but also is so indeed.
av-j av dt n1 vbz vvn np1, av-dx vbz pn31 av vvd av-j, cc-acp av vbz av av.
(20) part (DIV1)
3701
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4321
Many testimonies may be heere heaped vp. Vse. 1 Though the word be God, yet is there but one God.
Many testimonies may be Here heaped up. Use. 1 Though the word be God, yet is there but one God.
av-d n2 vmb vbi av vvn a-acp. vvb. vvd cs dt n1 vbb np1, av vbz a-acp p-acp crd np1.
(20) part (DIV1)
3701
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4322
Que. How can it be that 3 should be called God, and there be onely one. Aun. Very well:
Que. How can it be that 3 should be called God, and there be only one. Nias. Very well:
zz q-crq vmb pn31 vbb d crd vmd vbi vvn np1, cc pc-acp vbi av-j pi. dt. j av:
(20) part (DIV1)
3704
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4323
by reason of the indiuisiblenes of essence. It is also a most profound misterie, where-into we are not to diue.
by reason of the indiuisiblenes of essence. It is also a most profound mystery, whereinto we Are not to dive.
p-acp n1 pp-f dt n1 pp-f n1. pn31 vbz av dt av-ds j n1, j pns12 vbr xx pc-acp vvi.
(20) part (DIV1)
3705
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4324
2 The cauill of Arrius is excluded, calling Christ a made God. He was God from himselfe before all times.
2 The cavil of Arius is excluded, calling christ a made God. He was God from himself before all times.
crd dt n1 pp-f np1 vbz vvn, vvg np1 dt vvn np1. pns31 vbds np1 p-acp px31 p-acp d n2.
(20) part (DIV1)
3706
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4325
3 The word of Christ, and concerning Christ, is diuine. Heere-vnto we are most diligently to attend.
3 The word of christ, and Concerning christ, is divine. Hereunto we Are most diligently to attend.
crd dt n1 pp-f np1, cc vvg np1, vbz j-jn. j pns12 vbr av-ds av-j pc-acp vvi.
(20) part (DIV1)
3707
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4326
4 Euen to the word, seeing he is God, prayers are due, otherwise then the Papists falsely say we doe denie.
4 Even to the word, seeing he is God, Prayers Are due, otherwise then the Papists falsely say we do deny.
crd av p-acp dt n1, vvg pns31 vbz np1, n2 vbr j-jn, av av dt njp2 av-j vvi pns12 vdb vvi.
(20) part (DIV1)
3709
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4327
Thus hath beene the proposition in the deitie and person of the word, the repetition followeth in the 2, verse.
Thus hath been the proposition in the deity and person of the word, the repetition follows in the 2, verse.
av vhz vbn dt n1 p-acp dt n1 cc n1 pp-f dt n1, dt n1 vvz p-acp dt crd, n1.
(20) part (DIV1)
3710
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4328
1 Whence let vs vnderstand, that in teaching place is to be giuen to repetitions. 2 And that the article of that doctrine is not learned altogether, and at once.
1 Whence let us understand, that in teaching place is to be given to repetitions. 2 And that the article of that Doctrine is not learned altogether, and At once.
vvn c-crq vvb pno12 vvi, cst p-acp vvg n1 vbz pc-acp vbi vvn p-acp n2. crd cc d dt n1 pp-f d n1 vbz xx vvn av, cc p-acp a-acp.
(20) part (DIV1)
3711
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4329
3 And these words in the beginning, are to be repeated by a certaine property of speech, called Apo koinou.
3 And these words in the beginning, Are to be repeated by a certain property of speech, called Upon koinou.
crd cc d n2 p-acp dt n1, vbr pc-acp vbi vvn p-acp dt j n1 pp-f n1, vvd p-acp j.
(20) part (DIV1)
3713
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4330
Hitherto hath beene the setting downe of the doctrine: the confirmation of the diuine essence of the word followeth.
Hitherto hath been the setting down of the Doctrine: the confirmation of the divine essence of the word follows.
av vhz vbn dt n-vvg a-acp pp-f dt n1: dt n1 pp-f dt j-jn n1 pp-f dt n1 vvz.
(20) part (DIV1)
3714
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4331
And it is, from effects, verse, 3, 4, 5. testimonie, in the rest. The effects are all things existing, which seeing they had their first being from God,
And it is, from effects, verse, 3, 4, 5. testimony, in the rest. The effects Are all things existing, which seeing they had their First being from God,
cc pn31 vbz, p-acp n2, n1, crd, crd, crd n1, p-acp dt n1. dt n2 vbr d n2 vvg, r-crq vvg pns32 vhd po32 ord vbg p-acp np1,
(20) part (DIV1)
3715
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4332
and now are said to haue beene by the Word they proue the Word to be God.
and now Are said to have been by the Word they prove the Word to be God.
cc av vbr vvn pc-acp vhi vbn p-acp dt n1 pns32 vvb dt n1 pc-acp vbi np1.
(20) part (DIV1)
3716
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4333
That the Word created all things, the Euangelist sheweth by a distribution.
That the Word created all things, the Evangelist shows by a distribution.
cst dt n1 vvd d n2, dt np1 vvz p-acp dt n1.
(20) part (DIV1)
3717
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4334
For all things that are, are either voyd of life, liuing creatures, endued with a reasonable soule:
For all things that Are, Are either void of life, living creatures, endued with a reasonable soul:
p-acp d n2 cst vbr, vbr d j pp-f n1, vvg n2, vvn p-acp dt j n1:
(20) part (DIV1)
3717
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4335
these the Word made, therefore all things. The 3 verse serueth to proue the first part of the minor proposition:
these the Word made, Therefore all things. The 3 verse serveth to prove the First part of the minor proposition:
d dt n1 vvd, av d n2. dt crd n1 vvz pc-acp vvi dt ord n1 pp-f dt j n1:
(20) part (DIV1)
3717
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4336
the fourth and fift doe serue for the second and third. The 3 ver:
the fourth and fift doe serve for the second and third. The 3 ver:
dt ord cc ord n1 vvi p-acp dt ord cc ord. dt crd fw-la:
(20) part (DIV1)
3718
Image 149
4337
is enlarged by a Pleonasmus, as Iohn, 1, 20. Psal. 40, 10, 11. Esa, 38, 1. And it hath two propositions. The first:
is enlarged by a Pleonasm, as John, 1, 20. Psalm 40, 10, 11. Isaiah, 38, 1. And it hath two propositions. The First:
vbz vvn p-acp dt np1, p-acp np1, crd, crd np1 crd, crd, crd np1, crd, crd cc pn31 vhz crd n2. dt ord:
(20) part (DIV1)
3719
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4338
all things were made by it. The second: and without it was made nothing that was made. all things were made by it. The second: and without it was made nothing that was made.
d n2 vbdr vvn p-acp pn31. dt ord: cc p-acp pn31 vbds vvn pix cst vbds vvn.
(20) part (DIV1)
3720
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4339
In the first there are contained three things.
In the First there Are contained three things.
p-acp dt ord pc-acp vbr vvn crd n2.
(20) part (DIV1)
3721
Image 149
4340
The Author, implied in the word, it. 2 The things that were made, all things. 3 The manner of making, by it.
The Author, implied in the word, it. 2 The things that were made, all things. 3 The manner of making, by it.
dt n1, vvn p-acp dt n1, pn31. crd dt n2 cst vbdr vvn, d n2. crd dt n1 pp-f vvg, p-acp pn31.
(20) part (DIV1)
3721
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4341
It, that is, the vvord, Heb. 1, 10. Psal. 102, 26. Heb. 1, 2. Yet not alone,It, that is, the word, Hebrew 1, 10. Psalm 102, 26. Hebrew 1, 2. Yet not alone,
pn31, cst vbz, dt n1, np1 crd, crd np1 crd, crd np1 vvn, crd av xx j,
(20) part (DIV1)
3722
Image 149
4342
but with the Father, and the holy Ghost. The works of the Trinitie vnto any thing without, are vnseparable from any person:
but with the Father, and the holy Ghost. The works of the Trinity unto any thing without, Are unseparable from any person:
cc-acp p-acp dt n1, cc dt j n1. dt n2 pp-f dt np1 p-acp d n1 p-acp, vbr j-u p-acp d n1:
(20) part (DIV1)
3722
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4343
wherefore the Iewes obserue that the name of God is of the plurall number.
Wherefore the Iewes observe that the name of God is of the plural number.
c-crq dt np2 vvb cst dt n1 pp-f np1 vbz pp-f dt j n1.
(20) part (DIV1)
3722
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4344
Que. Why therefore doth the Euangelist so diligently set downe that which is now so common & vulgar a thing in diuinitie? Aun.
Que. Why Therefore does the Evangelist so diligently Set down that which is now so Common & Vulgar a thing in divinity? Nias.
zz uh-crq av vdz dt np1 av av-j vvn a-acp d r-crq vbz av av j cc j dt n1 p-acp n1? dt.
(20) part (DIV1)
3723
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4345
The misterie of the Trinitie was not so distinctly knowne.
The mystery of the Trinity was not so distinctly known.
dt n1 pp-f dt np1 vbds xx av av-j vvn.
(20) part (DIV1)
3724
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4346
Adde to this, that the Iewes did acknowledge rather one God, then three persons, and truly least of all supposed they the sonne of Mary to haue been God. Vse.
Add to this, that the Iewes did acknowledge rather one God, then three Persons, and truly least of all supposed they the son of Mary to have been God. Use.
vvb p-acp d, cst dt np2 vdd vvi av crd np1, cs crd n2, cc av-j ds pp-f d vvd pns32 dt n1 pp-f np1 pc-acp vhi vbn np1. vvb.
(20) part (DIV1)
3724
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4347
Seeing that the Word, who also was made man and our Sauiour, hath created all things, let vs know that we hauing the Word, haue titles and interest to the creatures, according to the measure of the gift of God, otherwise not:
Seeing that the Word, who also was made man and our Saviour, hath created all things, let us know that we having the Word, have titles and Interest to the creatures, according to the measure of the gift of God, otherwise not:
vvg cst dt n1, r-crq av vbds vvn n1 cc po12 n1, vhz vvn d n2, vvb pno12 vvi cst pns12 vhg dt n1, vhb n2 cc n1 p-acp dt n2, vvg p-acp dt n1 pp-f dt n1 pp-f np1, av xx:
(20) part (DIV1)
3726
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4348
so as we are first to seeke for him. He doth also no lesse giue vnto vs then he did at the first create:
so as we Are First to seek for him. He does also no less give unto us then he did At the First create:
av c-acp pns12 vbr ord pc-acp vvi p-acp pno31. pns31 vdz av av-dx av-dc vvi p-acp pno12 cs pns31 vdd p-acp dt ord vvi:
(20) part (DIV1)
3726
Image 149
4349
that if we haue any thing, we are to render thanks vnto him.
that if we have any thing, we Are to render thanks unto him.
cst cs pns12 vhb d n1, pns12 vbr pc-acp vvi n2 p-acp pno31.
(20) part (DIV1)
3727
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4350
The things made, are, all things, which considered together, they argue his power, seuerally, his wisedome & mercie.
The things made, Are, all things, which considered together, they argue his power, severally, his Wisdom & mercy.
dt n2 vvd, vbr, d n2, r-crq vvd av, pns32 vvb po31 n1, av-j, po31 n1 cc n1.
(20) part (DIV1)
3728
Image 149
4351
All things, both the greatest and the smallest, and those euils which are now called the euils of punishment. Gen. 1. Psal. 33, 6.
All things, both the greatest and the Smallest, and those evils which Are now called the evils of punishment. Gen. 1. Psalm 33, 6.
av-d n2, d dt js cc dt js, cc d n2-jn r-crq vbr av vvn dt n2-jn pp-f n1. np1 crd np1 crd, crd
(20) part (DIV1)
3728
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4352
Wherefore seeing that no other cunning Artificer, but euen the Word himselfe hath created the very least things, let vs know that they are most worthy our consideration,
Wherefore seeing that no other cunning Artificer, but even the Word himself hath created the very least things, let us know that they Are most worthy our consideration,
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(20) part (DIV1)
3729
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4353
and let vs bestow some labour in meditating of them, euen of Lyce and Pismeeres. Quest.
and let us bestow Some labour in meditating of them, even of Lice and Pismeeres. Quest.
cc vvb pno12 vvi d n1 p-acp vvg pp-f pno32, av pp-f n1 cc n2. n1.
(20) part (DIV1)
3729
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4354
But how doth God create the euils of punishment? An. Surely they are very good, & most profitable.
But how does God create the evils of punishment? Nias Surely they Are very good, & most profitable.
p-acp q-crq vdz np1 vvi dt n2-jn pp-f n1? np1 av-j pns32 vbr av j, cc av-ds j.
(20) part (DIV1)
3730
Image 149
4355
All things are meant that Angels may not be excluded, and inuisible spirits, yea the whole world.
All things Are meant that Angels may not be excluded, and invisible spirits, yea the Whole world.
d n2 vbr vvn d n2 vmb xx vbi vvn, cc j n2, uh dt j-jn n1.
(20) part (DIV1)
3731
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4356
Wherfore those Philosophers erre which make the world to haue no beginning.
Wherefore those Philosophers err which make the world to have no beginning.
q-crq d n2 vvi r-crq vvb dt n1 pc-acp vhi dx n1.
(20) part (DIV1)
3732
Image 149
4357
In this place notwithstanding, I thinke all things are put Synecdochically for the creatures without life:
In this place notwithstanding, I think all things Are put Synecdochically for the creatures without life:
p-acp d n1 a-acp, pns11 vvb d n2 vbr vvn av-j p-acp dt n2 p-acp n1:
(20) part (DIV1)
3733
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4358
as the heauens, the earth, the meteores, the elements, and those things which are digged out of the earth.
as the heavens, the earth, the meteors, the elements, and those things which Are dug out of the earth.
c-acp dt n2, dt n1, dt n2, dt n2, cc d n2 r-crq vbr vvn av pp-f dt n1.
(20) part (DIV1)
3733
Image 149
4359
Wherefore naturall Philosophie is very profitable, which vnfoldeth the natures of these things. The manner of making is implied in these words, by it.
Wherefore natural Philosophy is very profitable, which unfoldeth the nature's of these things. The manner of making is implied in these words, by it.
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(20) part (DIV1)
3734
Image 149
4360
Heereof also 2 things are auerred. What is the manner of their existence, namely, that they were made: and how, by it.
Hereof also 2 things Are averred. What is the manner of their existence, namely, that they were made: and how, by it.
av av crd n2 vbr vvn. q-crq vbz dt n1 pp-f po32 n1, av, cst pns32 vbdr vvn: cc c-crq, p-acp pn31.
(20) part (DIV1)
3736
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4361
They exist when they are first brought forth into being. Also they are sustained and vpholden. Heb. 1, 3.
They exist when they Are First brought forth into being. Also they Are sustained and upholden. Hebrew 1, 3.
pns32 vvb c-crq pns32 vbr ord vvn av p-acp vbg. av pns32 vbr vvn cc vvi. np1 vvn, crd
(20) part (DIV1)
3737
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4362
Moreouer they are administred and gouerned. By it, that is, (as I gesse) he commaunding:
Moreover they Are administered and governed. By it, that is, (as I guess) he commanding:
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(20) part (DIV1)
3739
Image 149
4363
so in the 1, of Gen. For Gods saying is there commaunding. Learne the power of Gods word, when God himselfe willeth.
so in the 1, of Gen. For God's saying is there commanding. Learn the power of God's word, when God himself wills.
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(20) part (DIV1)
3740
Image 149
4364
And let vs accuse our selues, so incredulous to beleeue, & stiffe necked to obay the word of God.
And let us accuse our selves, so incredulous to believe, & stiff necked to obey the word of God.
cc vvb pno12 vvi po12 n2, av j pc-acp vvi, cc av-j vvn pc-acp vvi dt n1 pp-f np1.
(20) part (DIV1)
3742
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4365
Learne also to vse the word (nature) aright. Hitherto hath been the first proposition: the second followeth:
Learn also to use the word (nature) aright. Hitherto hath been the First proposition: the second follows:
vvb av pc-acp vvi dt n1 (n1) av. av vhz vbn dt ord n1: dt ord vvz:
(20) part (DIV1)
3743
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4366
and without it was made nothing that was made. and without it was made nothing that was made.
cc p-acp pn31 vbds vvn pix cst vbds vvn.
(20) part (DIV1)
3744
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4367
And it seemeth to be a secret aunswer to an obiection, which might thus be gathered:
And it seems to be a secret answer to an objection, which might thus be gathered:
cc pn31 vvz pc-acp vbi dt j-jn n1 p-acp dt n1, r-crq vmd av vbi vvn:
(20) part (DIV1)
3745
Image 150
4368
Are euill things then made by him, namely sinnes? Aun. No: an euill thing was neuer made, therefore it is not by the vvord.
are evil things then made by him, namely Sins? Nias. No: an evil thing was never made, Therefore it is not by the word.
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(20) part (DIV1)
3745
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4369
Que. What is then the originall of sinne? Aun. The Creators forsaking of the creature, and the abuse of free will in the creature.
Que. What is then the original of sin? Nias. The Creators forsaking of the creature, and the abuse of free will in the creature.
zz r-crq vbz av dt n-jn pp-f n1? dt. dt n2 vvg pp-f dt n1, cc dt n1 pp-f j n1 p-acp dt n1.
(20) part (DIV1)
3747
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4370
Que. Is it not therefore God (be it spoken without blasphemie) the occasion of sinne? Aun. Nothing at all.
Que. Is it not Therefore God (be it spoken without blasphemy) the occasion of sin? Nias. Nothing At all.
zz vbz pn31 xx av np1 (vbi pn31 vvn p-acp n1) dt n1 pp-f n1? dt. pix p-acp d.
(20) part (DIV1)
3749
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4371
God is tied or bound to no creature, he is most free. Thus farre proceeded the first part of the distribution:
God is tied or bound to no creature, he is most free. Thus Far proceeded the First part of the distribution:
np1 vbz vvn cc vvn p-acp dx n1, pns31 vbz av-ds j. av av-j vvd dt ord n1 pp-f dt n1:
(20) part (DIV1)
3750
Image 150
4372
the second followeth, touching things endued with life, which are made by the word. And it is set forth in these words. In it was life.
the second follows, touching things endued with life, which Are made by the word. And it is Set forth in these words. In it was life.
dt ord vvz, vvg n2 vvn p-acp n1, r-crq vbr vvn p-acp dt n1. cc pn31 vbz vvn av p-acp d n2. p-acp pn31 vbds n1.
(20) part (DIV1)
3751
Image 150
4373
By it, is meant the vvord, as was said before. Was, also, as before, that is subsisted from eternitie.
By it, is meant the word, as was said before. Was, also, as before, that is subsisted from eternity.
p-acp pn31, vbz vvn dt n1, c-acp vbds vvn a-acp. vbds, av, c-acp a-acp, cst vbz vvn p-acp n1.
(20) part (DIV1)
3752
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4374
Onely we are to enquire concerning life, and the particle, in.
Only we Are to inquire Concerning life, and the particle, in.
av-j pns12 vbr pc-acp vvi vvg n1, cc dt n1, p-acp.
(20) part (DIV1)
3752
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4375
Life improperly so called, which is a vigor, wherby things continue in their proper condition, is not to be vnderstood in this place:
Life improperly so called, which is a vigor, whereby things continue in their proper condition, is not to be understood in this place:
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(20) part (DIV1)
3753
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4376
because in that sence it was taken in the member going before. But life, properly so called, is to be conceaued. And it is naturall. spirituall. heauenly.
Because in that sense it was taken in the member going before. But life, properly so called, is to be conceived. And it is natural. spiritual. heavenly.
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(20) part (DIV1)
3753
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4377
All these are within the vvord, yet naturall life seemeth heere especially to be meant.
All these Are within the word, yet natural life seems Here especially to be meant.
d d vbr p-acp dt n1, av j n1 vvz av av-j pc-acp vbi vvn.
(20) part (DIV1)
3756
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4378
The particle, in, delareth that it is in the vvord, as in a fountaine, that it may be transfused into the Church.
The particle, in, delareth that it is in the word, as in a fountain, that it may be transfused into the Church.
dt n1, p-acp, vvz cst pn31 vbz p-acp dt n1, c-acp p-acp dt n1, cst pn31 vmb vbi vvn p-acp dt n1.
(20) part (DIV1)
3757
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4379
Hitherto we are rather to vnderstand it of life transfused into the Church.
Hitherto we Are rather to understand it of life transfused into the Church.
av pns12 vbr av-c pc-acp vvi pn31 pp-f n1 vvn p-acp dt n1.
(20) part (DIV1)
3758
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4380
Notwithstanding, these things are not spoken more of the Word, then of the Father, and the holy Ghost.
Notwithstanding, these things Are not spoken more of the Word, then of the Father, and the holy Ghost.
a-acp, d n2 vbr xx vvn dc pp-f dt n1, av pp-f dt n1, cc dt j n1.
(20) part (DIV1)
3758
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4381
Looke the branch, concerning things made.
Look the branch, Concerning things made.
n1 dt n1, vvg n2 vvn.
(20) part (DIV1)
3758
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4382
We gather therefore. 1 That the Word is the fountain of life, Iohn, 5, 26, Acts, 17, 28, Colo, 3, 4. Iohn, 14, 6.
We gather Therefore. 1 That the Word is the fountain of life, John, 5, 26, Acts, 17, 28, Colo, 3, 4. John, 14, 6.
pns12 vvb av. crd d dt n1 vbz dt n1 pp-f n1, np1, crd, crd, n2, crd, crd, zz, crd, crd np1, crd, crd
(20) part (DIV1)
3759
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4383
Wherefore the name nature is wisely to be vsed.
Wherefore the name nature is wisely to be used.
c-crq dt n1 n1 vbz av-j pc-acp vbi vvn.
(20) part (DIV1)
3760
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4384
2 We are to giue thanks vnto the Word for life receiued, what soeuer meanes haue been vsed.
2 We Are to give thanks unto the Word for life received, what soever means have been used.
crd pns12 vbr pc-acp vvi n2 p-acp dt n1 p-acp n1 vvd, r-crq av n2 vhb vbn vvn.
(20) part (DIV1)
3761
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4385
3 If what things the Word had in himselfe, the same hee doth deriue into vs,
3 If what things the Word had in himself, the same he does derive into us,
crd cs r-crq n2 dt n1 vhd p-acp px31, dt d pns31 vdz vvi p-acp pno12,
(20) part (DIV1)
3762
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4386
why should not we likewise do so vnto our bretheren?
why should not we likewise do so unto our brethren?
q-crq vmd xx pns12 av vdb av p-acp po12 n2?
(20) part (DIV1)
3762
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4387
4 Seeing life is from him, we are euen to frame our naturall life according to his will.
4 Seeing life is from him, we Are even to frame our natural life according to his will.
crd np1 n1 vbz p-acp pno31, pns12 vbr j pc-acp vvi po12 j n1 vvg p-acp po31 n1.
(20) part (DIV1)
3763
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4388
Now naturall life standeth in nourishing, growing, procreation, and the senses. 5 Neither can there be a better rule of gouerning life thē the Word. Gala, 2, 20.
Now natural life Stands in nourishing, growing, procreation, and the Senses. 5 Neither can there be a better Rule of governing life them the Word. Gala, 2, 20.
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(20) part (DIV1)
3763
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4389
The third member remaineth, And the life was the light of men, &c. Verse, 4, and 5.
The third member remains, And the life was the Light of men, etc. Verse, 4, and 5.
dt ord n1 vvz, cc dt n1 vbds dt n1 pp-f n2, av n1, crd, cc crd
(20) part (DIV1)
3765
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4390
And heere are contained a proposition in the end of the fourth verse: an explication in the fift.
And Here Are contained a proposition in the end of the fourth verse: an explication in the fift.
cc av vbr vvn dt n1 p-acp dt n1 pp-f dt ord n1: dt n1 p-acp dt ord.
(20) part (DIV1)
3766
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4391
Euery word seuerally of the propositiō is to be vnfolded. Life is put for the fountaine, or that which springeth frō hence.
Every word severally of the proposition is to be unfolded. Life is put for the fountain, or that which springs from hence.
d n1 av-j pp-f dt n1 vbz pc-acp vbi vvn. n1 vbz vvn p-acp dt n1, cc cst r-crq vvz p-acp av.
(20) part (DIV1)
3767
Image 150
4392
Heere is meant the fountaine, as immediatly before is set downe, that which springeth from it.
Here is meant the fountain, as immediately before is Set down, that which springs from it.
av vbz vvn dt n1, c-acp av-j c-acp vbz vvn a-acp, cst r-crq vvz p-acp pn31.
(20) part (DIV1)
3768
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4393
In this place the person which is the fountaine, is vnderstood, which is life, & many other things.
In this place the person which is the fountain, is understood, which is life, & many other things.
p-acp d n1 dt n1 r-crq vbz dt n1, vbz vvn, r-crq vbz n1, cc d j-jn n2.
(20) part (DIV1)
3769
Image 150
4394
So is Christ life, Iohn 14, 6, Colo, 3, 4, that the Word himselfe is heere to be meant.
So is christ life, John 14, 6, Colo, 3, 4, that the Word himself is Here to be meant.
np1 vbz np1 n1, np1 crd, crd, zz, crd, crd, cst dt n1 px31 vbz av pc-acp vbi vvn.
(20) part (DIV1)
3769
Image 150
4395
Was, as before, he truly beeing life from himselfe.Was, as before, he truly being life from himself.
vbds, c-acp a-acp, pns31 av-j vbg n1 p-acp px31.
(20) part (DIV1)
3770
Image 150
4396
For so the Sonne hath life in himselfe, Ioh, 5, 26, to wit, essentially, and he is the Lord of life, Acts, 3, 15. By his voyce, those that were dead in sin are raised vp.
For so the Son hath life in himself, John, 5, 26, to wit, essentially, and he is the Lord of life, Acts, 3, 15. By his voice, those that were dead in since Are raised up.
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(20) part (DIV1)
3770
Image 150
4397
He so was, that he alwaies is, and remaineth. Light is that which maketh manifest, Ephe, 5, 13. And it is vncreated. created.
He so was, that he always is, and remains. Light is that which makes manifest, Ephes, 5, 13. And it is uncreated. created.
pns31 av vbds, cst pns31 av vbz, cc vvz. n1 vbz d r-crq vvz j, n1, crd, crd cc pn31 vbz j. vvn.
(20) part (DIV1)
3771
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4398
Vncreated, as God, light of light. Created, which is taken properly. improperly. Properly, whereof is handled in naturall Philosophy.
Uncreated, as God, Light of Light. Created, which is taken properly. improperly. Properly, whereof is handled in natural Philosophy.
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(20) part (DIV1)
3774
Image 151
4399
Improperly, so it is in this place, & it is a metaphor or borowed word. For euen as light maketh all things manifest, so doth the Word:
Improperly, so it is in this place, & it is a metaphor or borrowed word. For even as Light makes all things manifest, so does the Word:
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(20) part (DIV1)
3776
Image 151
4400
& it is wel translated in the latin Lux, not lumen. Now this light is an instrument and gift of perceiuing, and it is naturall. supernaturall.
& it is well translated in the latin Lux, not lumen. Now this Light is an Instrument and gift of perceiving, and it is natural. supernatural.
cc pn31 vbz av vvn p-acp dt njp fw-la, xx fw-la. av d n1 vbz dt n1 cc n1 pp-f vvg, cc pn31 vbz j. j.
(20) part (DIV1)
3776
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4401
Naturall which is intellectuall, a gift giuen by GOD to man, whereby he is able to vnderstand things. Supernaturall is, of grace. glory.
Natural which is intellectual, a gift given by GOD to man, whereby he is able to understand things. Supernatural is, of grace. glory.
j r-crq vbz j, dt n1 vvn p-acp np1 p-acp n1, c-crq pns31 vbz j pc-acp vvi n2. j vbz, pp-f n1. n1.
(20) part (DIV1)
3778
Image 151
4402
The Word is light, that is, the fountaine of this manifold light, yet notwithstanding, this place is to be vnderstood of naturall light,
The Word is Light, that is, the fountain of this manifold Light, yet notwithstanding, this place is to be understood of natural Light,
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(20) part (DIV1)
3780
Image 151
4403
as it may appeare out of the 9. verse.
as it may appear out of the 9. verse.
c-acp pn31 vmb vvi av pp-f dt crd n1.
(20) part (DIV1)
3780
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4404
And it is the reasonable soule with the faculties & instruments, hereof the Word is the maker, which because from the first creation of it, it had a knowledge of diuine truth,
And it is the reasonable soul with the faculties & Instruments, hereof the Word is the maker, which Because from the First creation of it, it had a knowledge of divine truth,
cc pn31 vbz dt j n1 p-acp dt n2 cc n2, av dt n1 vbz dt n1, r-crq c-acp p-acp dt ord n1 pp-f pn31, pn31 vhd dt n1 pp-f j-jn n1,
(20) part (DIV1)
3781
Image 151
4405
& now hath certaine sparkles thereof, it is called light:
& now hath certain sparkles thereof, it is called Light:
cc av vhz j n2 av, pn31 vbz vvn n1:
(20) part (DIV1)
3781
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4406
and that truly, not onely because it is precious as light, but for that as the Sunne hath it selfe to the world, so this light vnto man.
and that truly, not only Because it is precious as Light, but for that as the Sun hath it self to the world, so this Light unto man.
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(20) part (DIV1)
3781
Image 151
4407
Men, are all, and euery one:Men, Are all, and every one:
n2, vbr d, cc d pi:
(20) part (DIV1)
3782
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4408
so that of necessitie we are to vnderstand this of naturall light, eyther before, or after the fall.
so that of necessity we Are to understand this of natural Light, either before, or After the fallen.
av d pp-f n1 pns12 vbr pc-acp vvi d pp-f j n1, d a-acp, cc p-acp dt n1.
(20) part (DIV1)
3782
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4409
He was also the light of Angels, but the speech is directed to men, he speaketh nothing of Angels.
He was also the Light of Angels, but the speech is directed to men, he speaks nothing of Angels.
pns31 vbds av dt n1 pp-f n2, cc-acp dt n1 vbz vvn p-acp n2, pns31 vvz pix pp-f n2.
(20) part (DIV1)
3783
Image 151
4410
These are the words, the vse followeth.
These Are the words, the use follows.
d vbr dt n2, dt n1 vvz.
(20) part (DIV1)
3784
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4411
1 The principall thing in a man is his reasonable soule, for the beautifying whereof we are to labour.
1 The principal thing in a man is his reasonable soul, for the beautifying whereof we Are to labour.
vvd dt j-jn n1 p-acp dt n1 vbz po31 j n1, p-acp dt vvg c-crq pns12 vbr p-acp n1.
(20) part (DIV1)
3785
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4412
2 So is the Word light, as that he doth impart and communicate the same.
2 So is the Word Light, as that he does impart and communicate the same.
crd av vbz dt n1 n1, c-acp cst pns31 vdz vvi cc vvi dt d.
(20) part (DIV1)
3786
Image 151
4413
Hee giueth the soule indeede after a speciall manner, in putting it into the body he createth it,
He gives the soul indeed After a special manner, in putting it into the body he Createth it,
pns31 vvz dt n1 av p-acp dt j n1, p-acp vvg pn31 p-acp dt n1 pns31 vvz pn31,
(20) part (DIV1)
3787
Image 151
4414
and in creating it he doth put it in. It is not by propagation. It is not a portion of diuine essence.
and in creating it he does put it in. It is not by propagation. It is not a portion of divine essence.
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(20) part (DIV1)
3787
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3 That witnesse and skill wheresoeuer they be, are to be acknowledged the gifts of God.
3 That witness and skill wheresoever they be, Are to be acknowledged the Gifts of God.
crd cst n1 cc n1 c-crq pns32 vbb, vbr pc-acp vbi vvn dt n2 pp-f np1.
(20) part (DIV1)
3790
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4 Seeing that God doth instill natural light, there is cause why we should encrease the same for the vse of this life.
4 Seeing that God does instill natural Light, there is cause why we should increase the same for the use of this life.
crd np1 cst np1 vdz vvi j n1, pc-acp vbz n1 c-crq pns12 vmd vvi dt d p-acp dt n1 pp-f d n1.
(20) part (DIV1)
3791
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5 If naturall light be from the Word, is not much more supernaturall: so as we are more to labour for this. Thus hath beene the proposition:
5 If natural Light be from the Word, is not much more supernatural: so as we Are more to labour for this. Thus hath been the proposition:
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(20) part (DIV1)
3792
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the explication remaineth, 5, verse, and it is from an euent that the light shining was not comprehended.
the explication remains, 5, verse, and it is from an event that the Light shining was not comprehended.
dt n1 vvz, crd, n1, cc pn31 vbz p-acp dt n1 cst dt n1 vvg vbds xx vvn.
(20) part (DIV1)
3793
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VVhere are two sentences. 1 The light shineth in the darkenesse. 2 The darknes do not comprehend the light.
Where Are two sentences. 1 The Light shines in the darkness. 2 The darkness do not comprehend the Light.
c-crq vbr crd n2. crd dt n1 vvz p-acp dt n1. crd dt n1 vdb xx vvi dt n1.
(20) part (DIV1)
3793
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In the first sentence we are to search cōcerning the light it selfe, and the attribute,
In the First sentence we Are to search Concerning the Light it self, and the attribute,
p-acp dt ord n1 pns12 vbr pc-acp vvi vvg dt n1 pn31 n1, cc dt n1,
(20) part (DIV1)
3794
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or that which is affirmed of it. Light is either God, or a creature.
or that which is affirmed of it. Light is either God, or a creature.
cc cst r-crq vbz vvn pp-f pn31. n1 vbz d np1, cc dt n1.
(20) part (DIV1)
3794
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Light is put for God, as 1, Ioh, 1, 5. Now the name of God is taken essentially,
Light is put for God, as 1, John, 1, 5. Now the name of God is taken essentially,
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(20) part (DIV1)
3796
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and is truly vsed vpon the 3. persons.
and is truly used upon the 3. Persons.
cc vbz av-j vvn p-acp dt crd n2.
(20) part (DIV1)
3796
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But heere it is applied and attributed vnto the Word, as it appeareth out of the context.
But Here it is applied and attributed unto the Word, as it appears out of the context.
p-acp av pn31 vbz vvn cc vvn p-acp dt n1, c-acp pn31 vvz av pp-f dt n1.
(20) part (DIV1)
3797
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Besides Christ himselfe, Iohn, 8, 12. calleth himselfe light. Indeed most iustly.
Beside christ himself, John, 8, 12. calls himself Light. Indeed most justly.
p-acp np1 px31, np1, crd, crd vvz px31 j. av av-ds av-j.
(20) part (DIV1)
3797
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Who was not only prefigured in the Ʋrim of the Priests, but also in the Candlestick.
Who was not only prefigured in the Ʋrim of the Priests, but also in the Candlestick.
r-crq vbds xx av-j vvd p-acp dt j pp-f dt n2, cc-acp av p-acp dt n1.
(20) part (DIV1)
3798
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Moreouer, Esay, 60, 2, and Luke 1, 78. In which respect also hee may be called the day starre, 2, Pet, 1, 19, Mala, 4, 2, he is called a sunne.
Moreover, Isaiah, 60, 2, and Lycia 1, 78. In which respect also he may be called the day star, 2, Pet, 1, 19, Mala, 4, 2, he is called a sun.
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(20) part (DIV1)
3799
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Hence the imitation into Christ is called light, 2, Cor, 4, 4, & we are said to haue receiued light, Heb, 10, 32.
Hence the imitation into christ is called Light, 2, Cor, 4, 4, & we Are said to have received Light, Hebrew, 10, 32.
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(20) part (DIV1)
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Now Christ is called light by a metaphor or borrowed kind of speech. 1 For that he is the brightnesse of the glorie of his Father, Heb, 1, 3.
Now christ is called Light by a metaphor or borrowed kind of speech. 1 For that he is the brightness of the glory of his Father, Hebrew, 1, 3.
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(20) part (DIV1)
3800
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2 For that there shineth vnto vs the knowledge of the glory of God in the face of Iesus Christ, 2, Cor, 4, 6.
2 For that there shines unto us the knowledge of the glory of God in the face of Iesus christ, 2, Cor, 4, 6.
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(20) part (DIV1)
3801
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3 That as the light is some spirituall thing, so it is certaine, that the Word,
3 That as the Light is Some spiritual thing, so it is certain, that the Word,
crd cst c-acp dt n1 vbz d j n1, av pn31 vbz j, cst dt n1,
(20) part (DIV1)
3802
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as he is considered in himselfe with the Father, is of that nature.
as he is considered in himself with the Father, is of that nature.
c-acp pns31 vbz vvn p-acp px31 p-acp dt n1, vbz pp-f d n1.
(20) part (DIV1)
3802
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4 VVhat things the light effecteth, he doth much more, namely to lay things open, to declare differences, to shew the way vnto our feete. &c. 5 Because there is no darknesse in him, that is no sin, nor affection to it.
4 What things the Light Effecteth, he does much more, namely to lay things open, to declare differences, to show the Way unto our feet. etc. 5 Because there is no darkness in him, that is no since, nor affection to it.
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(20) part (DIV1)
3803
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6 And because it is most excellent light, as that it can darken the sight of the eye, which we can neuer thoroughly behold. Quest.
6 And Because it is most excellent Light, as that it can darken the sighed of the eye, which we can never thoroughly behold. Quest.
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(20) part (DIV1)
3805
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How are the Apostles said to be the light of the world? Aun. By reason of the light of doctrine.
How Are the Apostles said to be the Light of the world? Nias. By reason of the Light of Doctrine.
q-crq vbr dt n2 vvd pc-acp vbi dt n1 pp-f dt n1? dt. p-acp n1 pp-f dt n1 pp-f n1.
(20) part (DIV1)
3806
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Wherefore let vs know, 1 That what things we would know touching God the Father, the same are to belearned from this light:
Wherefore let us know, 1 That what things we would know touching God the Father, the same Are to belearned from this Light:
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(20) part (DIV1)
3808
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He is in the bosome of the Father he hath declared him, heare him.
He is in the bosom of the Father he hath declared him, hear him.
pns31 vbz p-acp dt n1 pp-f dt n1 pns31 vhz vvn pno31, vvb pno31.
(20) part (DIV1)
3808
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2 When as the light shineth in the face of Christ, it is in regard of his incarnation, otherwise wee were not able to perceiue the brightnesse.
2 When as the Light shines in the face of christ, it is in regard of his incarnation, otherwise we were not able to perceive the brightness.
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(20) part (DIV1)
3809
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Wherefore euen as they which see the ecclipse of the sunne in the water, so let vs behold God through the slesh.
Wherefore even as they which see the eclipse of the sun in the water, so let us behold God through the slesh.
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(20) part (DIV1)
3809
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3 That carnall and sensuall thoughts are to be remoued.
3 That carnal and sensual thoughts Are to be removed.
crd cst j cc j n2 vbr pc-acp vbi vvn.
(20) part (DIV1)
3810
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This light is a spirit, and to be worshipped in spirit, and to be beheld by the eyes of the mind.
This Light is a Spirit, and to be worshipped in Spirit, and to be beheld by the eyes of the mind.
d n1 vbz dt n1, cc pc-acp vbi vvn p-acp n1, cc pc-acp vbi vvn p-acp dt n2 pp-f dt n1.
(20) part (DIV1)
3810
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Indeed we shall see with our bodily eyes, his body in heauen.
Indeed we shall see with our bodily eyes, his body in heaven.
np1 pns12 vmb vvi p-acp po12 j n2, po31 n1 p-acp n1.
(20) part (DIV1)
3810
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4 As Christ layeth all things open, so especially those things which appertaine vnto saluation, Esay, 9, 2. Luke, 1, 79, Luke, 2, 32. Without him there is no light vnto saluation.
4 As christ Layeth all things open, so especially those things which appertain unto salvation, Isaiah, 9, 2. Luke, 1, 79, Lycia, 2, 32. Without him there is no Light unto salvation.
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(20) part (DIV1)
3811
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Wherefore Paule, Ephe, 3, 4. Christ is the key of the Scriptures, &c. He is he that giueth light.
Wherefore Paul, Ephes, 3, 4. christ is the key of the Scriptures, etc. He is he that gives Light.
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(20) part (DIV1)
3811
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5 Yea, he bewrayeth as light, what difference there is betwixt the Law, and the Gospell.
5 Yea, he bewrayeth as Light, what difference there is betwixt the Law, and the Gospel.
crd uh, pns31 vvz p-acp n1, r-crq n1 a-acp vbz p-acp dt n1, cc dt n1.
(20) part (DIV1)
3812
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Heb, 5, 14, Philip, 1, 10. 6 Hee sheweth the way vnto heauen, he is the light, the life, and the way:
Hebrew, 5, 14, Philip, 1, 10. 6 He shows the Way unto heaven, he is the Light, the life, and the Way:
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(20) part (DIV1)
3812
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without him we shall wander, and goe out of the way. 7 None can truly belieue in Christ, and yet haue a purpose to sinne.
without him we shall wander, and go out of the Way. 7 None can truly believe in christ, and yet have a purpose to sin.
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(20) part (DIV1)
3813
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What communion is there betwixt light and darknes? The light scattereth darknes. This is the subiect, the attribute followeth. Shineth in the darknes.
What communion is there betwixt Light and darkness? The Light Scattereth darkness. This is the Subject, the attribute follows. Shines in the darkness.
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(20) part (DIV1)
3815
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To shine, in this place, is to shew it selfe cleerely. For it is the Sunne.
To shine, in this place, is to show it self clearly. For it is the Sun.
pc-acp vvi, p-acp d n1, vbz pc-acp vvi pn31 n1 av-j. p-acp pn31 vbz dt n1.
(20) part (DIV1)
3817
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Besides, the time is to be considered, which signifieth that it is now, and continuall. Who therefore would not open his eyes, considering that Christ shineth, Esa. 60, 1.
Beside, the time is to be considered, which signifies that it is now, and continual. Who Therefore would not open his eyes, considering that christ shines, Isaiah 60, 1.
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(20) part (DIV1)
3818
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2 Seeing Christ had no neede to shine to himselfe, but onely to his, why should not we shine to others,
2 Seeing christ had no need to shine to himself, but only to his, why should not we shine to Others,
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(20) part (DIV1)
3820
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and not hide the good things we haue?
and not hide the good things we have?
cc xx vvi dt j n2 pns12 vhb?
(20) part (DIV1)
3820
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3 At the time when Iohn wrote, Christ had ascended into heauen, and yet he saith that he now shineth, euen as he did before.
3 At the time when John wrote, christ had ascended into heaven, and yet he Says that he now shines, even as he did before.
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(20) part (DIV1)
3821
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Wherefore now also he shineth, that if we would open our eyes, we cannot be ignorant.
Wherefore now also he shines, that if we would open our eyes, we cannot be ignorant.
c-crq av av pns31 vvz, cst cs pns12 vmd vvi po12 n2, pns12 vmbx vbi j.
(20) part (DIV1)
3822
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Let vs take heede that this be not our condemnation, that the light came into the world, and we loued darknes.
Let us take heed that this be not our condemnation, that the Light Come into the world, and we loved darkness.
vvb pno12 vvi n1 cst d vbb xx po12 n1, cst dt n1 vvd p-acp dt n1, cc pns12 vvd n1.
(20) part (DIV1)
3822
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4 And seeing he doth continually shine, men shall be without excuse. But he shineth in the darknes.
4 And seeing he does continually shine, men shall be without excuse. But he shines in the darkness.
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(20) part (DIV1)
3823
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Darknes is properly, to the eyes. improperly, to the minde. The light truly shineth euery where, yet notwithstanding there is this darknes of the minde.
Darkness is properly, to the eyes. improperly, to the mind. The Light truly shines every where, yet notwithstanding there is this darkness of the mind.
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(20) part (DIV1)
3825
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By darknes, is meant a thing that is darke, the adiunct being put for the subiect,
By darkness, is meant a thing that is dark, the adjunct being put for the Subject,
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(20) part (DIV1)
3827
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as wickednes for a wicked man. This darknes therefore are men, as Ephe. 5, 8, hence are the works of darknes.
as wickedness for a wicked man. This darkness Therefore Are men, as Ephes 5, 8, hence Are the works of darkness.
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(20) part (DIV1)
3827
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Truly such are men by nature after the fall. Where wee are to consider the affection and the measure.
Truly such Are men by nature After the fallen. Where we Are to Consider the affection and the measure.
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(20) part (DIV1)
3828
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The affection or priuation, is a losse of light.
The affection or privation, is a loss of Light.
dt n1 cc n1, vbz dt n1 pp-f n1.
(20) part (DIV1)
3829
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This light was the glory of the image of God, seated in the mind, and in the will.
This Light was the glory of the image of God, seated in the mind, and in the will.
d n1 vbds dt n1 pp-f dt n1 pp-f np1, vvn p-acp dt n1, cc p-acp dt n1.
(20) part (DIV1)
3829
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This is wholy lost in matters of saluation.
This is wholly lost in matters of salvation.
d vbz av-jn vvn p-acp n2 pp-f n1.
(20) part (DIV1)
3830
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The measure is so great, that we are darknes it selfe, not onely darke, and surely the very darknes of Aegypt that might be felt, which doe not onely want light,
The measure is so great, that we Are darkness it self, not only dark, and surely the very darkness of Egypt that might be felt, which do not only want Light,
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(20) part (DIV1)
3831
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but also shut it out, that how great this darknes is, we can hardly iudge.
but also shut it out, that how great this darkness is, we can hardly judge.
cc-acp av vvd pn31 av, cst c-crq j d n1 vbz, pns12 vmb av vvi.
(20) part (DIV1)
3831
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1 How great therefore is our miserie, so long as we liue in the darknes of our minds, and of our wils.
1 How great Therefore is our misery, so long as we live in the darkness of our minds, and of our wills.
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(20) part (DIV1)
3832
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2 So, as that we see this to be the cause of ignorance, errors, and all manner of sinnes.
2 So, as that we see this to be the cause of ignorance, errors, and all manner of Sins.
crd av, c-acp cst pns12 vvb d pc-acp vbi dt n1 pp-f n1, n2, cc d n1 pp-f n2.
(20) part (DIV1)
3833
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3 Neither are we able to doe any thing so long as we are in this darknes, where-with we are ouer-whelmed.
3 Neither Are we able to do any thing so long as we Are in this darkness, wherewith we Are overwhelmed.
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(20) part (DIV1)
3834
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4 Why doe we not therefore vse all meanes that we may be in the light?
4 Why do we not Therefore use all means that we may be in the Light?
crd uh-crq vdb pns12 xx av vvi d n2 cst pns12 vmb vbi p-acp dt n1?
(20) part (DIV1)
3835
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The second sentence or proposition is this, and the darknes comprehended it not.
The second sentence or proposition is this, and the darkness comprehended it not.
dt ord n1 cc n1 vbz d, cc dt n1 vvd pn31 xx.
(20) part (DIV1)
3836
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Whatsoeuer difficultie is in this place, it is in the word, comprehended, which properly signifieth to hold all.
Whatsoever difficulty is in this place, it is in the word, comprehended, which properly signifies to hold all.
r-crq n1 vbz p-acp d n1, pn31 vbz p-acp dt n1, vvn, r-crq av-j vvz pc-acp vvi d.
(20) part (DIV1)
3837
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The whole light all the creatures are not able to containe: neyther doth the Euangelist signifie this.
The Whole Light all the creatures Are not able to contain: neither does the Evangelist signify this.
dt j-jn n1 d dt n2 vbr xx j pc-acp vvi: av-dx vdz dt np1 vvb d.
(20) part (DIV1)
3837
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It is certaine that the fault of darknes is heere meant, which is, that they had not apprehended it, rather then not comprehended it.
It is certain that the fault of darkness is Here meant, which is, that they had not apprehended it, rather then not comprehended it.
pn31 vbz j cst dt n1 pp-f n1 vbz av vvn, r-crq vbz, cst pns32 vhd xx vvn pn31, av-c cs xx vvn pn31.
(20) part (DIV1)
3837
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Neither is this not apprehending euery way condemned.
Neither is this not apprehending every Way condemned.
d vbz d xx vvg d n1 vvn.
(20) part (DIV1)
3838
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For who apprehendeth what things were done before the world? Heere therefore is reprehended the not apprehending of those things, which are necessary to saluation. Of which condition are these:
For who apprehendeth what things were done before the world? Here Therefore is reprehended thee not apprehending of those things, which Are necessary to salvation. Of which condition Are these:
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(20) part (DIV1)
3838
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to be ignorant that the VVord is God, that the VVord ought to be made man, that he is the Sauiour of the world, that he is to be layd hold on by faith.
to be ignorant that the Word is God, that the Word ought to be made man, that he is the Saviour of the world, that he is to be laid hold on by faith.
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(20) part (DIV1)
3838
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4477
A man may be in the middest of light, he himselfe notwithstanding remaining blind. Wherefore let vs not footh vp our selues in the bare hauing of the meanes.
A man may be in the midst of Light, he himself notwithstanding remaining blind. Wherefore let us not footh up our selves in the bore having of the means.
dt n1 vmb vbi p-acp dt n1 pp-f n1, pns31 px31 p-acp vvg j. q-crq vvb pno12 xx uh p-acp po12 n2 p-acp dt j vhg pp-f dt n2.
(20) part (DIV1)
3839
Image 153
4478
2 We sinne greeuously, if we see not the light which shineth.
2 We sin grievously, if we see not the Light which shines.
crd pns12 n1 av-j, cs pns12 vvb xx dt n1 r-crq vvz.
(20) part (DIV1)
3840
Image 153
4479
Then God reputeth vs not to comprehend the light, whē we be ignorant of those things which tend to our owne faluation.
Then God reputeth us not to comprehend the Light, when we be ignorant of those things which tend to our own faluation.
av np1 vvz pno12 xx pc-acp vvi dt n1, c-crq pns12 vbb j pp-f d n2 r-crq vvb p-acp po12 d n1.
(20) part (DIV1)
3841
Image 153
4480
Iohn, 1, Chap: 6, 7, verse, There was a man sent from God.
John, 1, Chap: 6, 7, verse, There was a man sent from God.
np1, crd, n1: crd, crd, n1, a-acp vbds dt n1 vvd p-acp np1.
(21) section (DIV2)
3841
Image 153
4481
IN this 6 and 7 verses, is a second reason, whereby the Euangelist proueth that the word is God:
IN this 6 and 7 Verses, is a second reason, whereby the Evangelist Proves that the word is God:
p-acp d crd cc crd n2, vbz dt ord n1, c-crq dt np1 vvz cst dt n1 vbz np1:
(21) section (DIV2)
3842
Image 153
4482
to wit, from the witnes of Iohn. Wherein wee may consider the party witnessing, ver: the 6, namely the person:
to wit, from the witness of John. Wherein we may Consider the party witnessing, ver: the 6, namely the person:
p-acp n1, p-acp dt n1 pp-f np1. c-crq pns12 vmb vvi dt n1 vvg, fw-la: dt crd, av dt n1:
(21) section (DIV2)
3842
Image 153
4483
the thing witnessed, verse the 7, to wit, the office. The party witnessing is, a man sent from God, whose name was Iohn:
the thing witnessed, verse the 7, to wit, the office. The party witnessing is, a man sent from God, whose name was John:
dt n1 vvd, n1 dt crd, pc-acp vvi, dt n1. dt n1 vvg vbz, dt n1 vvd p-acp np1, rg-crq n1 vbds np1:
(21) section (DIV2)
3842
Image 153
4484
that which he witnessed is, that he came for a witnes, &c.
that which he witnessed is, that he Come for a witness, etc.
cst r-crq pns31 vvd vbz, cst pns31 vvd p-acp dt n1, av
(21) section (DIV2)
3843
Image 153
4485
In the party we may consider, the condition of the party, a man: his warrant, sent from God: his name, Iohn.
In the party we may Consider, the condition of the party, a man: his warrant, sent from God: his name, John.
p-acp dt n1 pns12 vmb vvi, dt n1 pp-f dt n1, dt n1: po31 n1, vvn p-acp np1: po31 n1, np1.
(21) section (DIV2)
3844
Image 153
4486
It is said he was, otherwise then before, where a being in the word it selfe was implied, heere is meant, that he so was made and created.
It is said he was, otherwise then before, where a being in the word it self was implied, Here is meant, that he so was made and created.
pn31 vbz vvn pns31 vbds, av av a-acp, c-crq dt vbg p-acp dt n1 pn31 n1 vbds vvn, av vbz vvn, cst pns31 av vbds vvn cc vvn.
(21) section (DIV2)
3845
Image 153
4487
Aman: that is, borne of a woman, of mankinde, a male, a man growne, as may appeare, in that Iohns ministerie began a little before Christes baptising,Haman: that is, born of a woman, of mankind, a male, a man grown, as may appear, in that Iohns Ministry began a little before Christ's Baptizing,
np1: cst vbz, vvn pp-f dt n1, pp-f n1, dt n-jn, dt n1 vvn, c-acp vmb vvi, p-acp cst npg1 n1 vvd dt j c-acp npg1 vvg,
(21) section (DIV2)
3846
Image 153
4488
when Christ was about 30 yeeres, Iohn was but sixe moneths before him.
when christ was about 30 Years, John was but sixe months before him.
c-crq np1 vbds p-acp crd n2, np1 vbds p-acp crd n2 p-acp pno31.
(21) section (DIV2)
3846
Image 153
4489
Que. But why, may some body say, needeth this, to say, that Iohn was of mankind, &c. Aun.
Que. But why, may Some body say, needs this, to say, that John was of mankind, etc. Nias.
zz p-acp q-crq, vmb d n1 vvi, vvz d, pc-acp vvi, cst np1 vbds pp-f n1, av dt.
(21) section (DIV2)
3847
Image 153
4490
Some by occasion of Mal: 3, 1, did think that Iohn was an Angel in nature:
some by occasion of Malachi: 3, 1, did think that John was an Angel in nature:
d p-acp n1 pp-f fw-fr: crd, crd, vdd vvi cst np1 vbds dt n1 p-acp n1:
(21) section (DIV2)
3848
Image 153
4491
nay, the Iewes at this time of Iohns ministerie, could not well tell what to thinke of him:
nay, the Iewes At this time of Iohns Ministry, could not well tell what to think of him:
uh-x, dt np2 p-acp d n1 pp-f npg1 n1, vmd xx av vvi r-crq pc-acp vvi pp-f pno31:
(21) section (DIV2)
3848
Image 153
4492
as Iohn, 1, 21, for ending of which doubts, it is heere said, hee was a man:
as John, 1, 21, for ending of which doubts, it is Here said, he was a man:
c-acp np1, crd, crd, p-acp vvg pp-f r-crq n2, pn31 vbz av vvn, pns31 vbds dt n1:
(21) section (DIV2)
3848
Image 153
4493
that is, as of the nature of man, so hauing the most infirmities of man, and nothing to outward shew more then ordinarie.
that is, as of the nature of man, so having the most infirmities of man, and nothing to outward show more then ordinary.
cst vbz, c-acp pp-f dt n1 pp-f n1, av vhg dt av-ds n1 pp-f n1, cc pix p-acp j n1 av-dc cs j.
(21) section (DIV2)
3848
Image 153
4494
Heereby we see, that euen in great matters, God vseth the ministerie of men. This appeareth through the body of scriptures.
Hereby we see, that even in great matters, God uses the Ministry of men. This appears through the body of Scriptures.
av pns12 vvb, cst av-j p-acp j n2, np1 vvz dt n1 pp-f n2. np1 vvz p-acp dt n1 pp-f n2.
(21) section (DIV2)
3849
Image 153
4495
1 God doth thus for our good, that wee may the better learne things taught. For if GOD himselfe, or an Angell should teach vs, we should be so astonied,
1 God does thus for our good, that we may the better Learn things taught. For if GOD himself, or an Angel should teach us, we should be so astonished,
vvn np1 vdz av p-acp po12 j, cst pns12 vmb dt av-jc vvi n2 vvn. p-acp cs np1 px31, cc dt n1 vmd vvi pno12, pns12 vmd vbi av vvn,
(21) section (DIV2)
3850
Image 153
4496
as that we could not marke, or attend. 2 Secondly, to trie our faith: for if God himselfe, or Angels should teach, we might for feare attend;
as that we could not mark, or attend. 2 Secondly, to try our faith: for if God himself, or Angels should teach, we might for Fear attend;
c-acp cst pns12 vmd xx vvi, cc vvi. crd ord, pc-acp vvi po12 n1: c-acp cs np1 px31, cc n2 vmd vvi, pns12 vmd p-acp n1 vvi;
(21) section (DIV2)
3850
Image 153
4497
but when men like our selues, subiect to the like, and greater passions then our selues, teach,
but when men like our selves, Subject to the like, and greater passion then our selves, teach,
cc-acp c-crq n2 vvb po12 n2, j-jn p-acp dt j, cc jc n2 cs po12 n2, vvb,
(21) section (DIV2)
3851
Image 154
4498
and we learne, it is manifest that the euidence of the truth preuaileth with vs. Let vs therefore attend to the ministeries of men, not looking for Angels or reuelations.
and we Learn, it is manifest that the evidence of the truth prevaileth with us Let us Therefore attend to the ministeries of men, not looking for Angels or revelations.
cc pns12 vvb, pn31 vbz j cst dt n1 pp-f dt n1 vvz p-acp pno12 vvb pno12 av vvi p-acp dt n2 pp-f n2, xx vvg p-acp n2 cc n2.
(21) section (DIV2)
3851
Image 154
4499
And seeing that Iohn was so a man, as that he had no other outward grace of countenance, friends, speech, &c:
And seeing that John was so a man, as that he had no other outward grace of countenance, Friends, speech, etc.:
cc vvg cst np1 vbds av dt n1, c-acp cst pns31 vhd dx j-jn j n1 pp-f n1, n2, n1, av:
(21) section (DIV2)
3853
Image 154
4500
let vs know that these outward things giue no sound force to the word, to preuaile with our consciences,
let us know that these outward things give no found force to the word, to prevail with our Consciences,
vvb pno12 vvi cst d j n2 vvb dx j n1 p-acp dt n1, pc-acp vvi p-acp po12 n2,
(21) section (DIV2)
3853
Image 154
4501
but onely that which carrieth, is the euident truth of the word of God.
but only that which Carrieth, is the evident truth of the word of God.
cc-acp av-j cst r-crq vvz, vbz dt j n1 pp-f dt n1 pp-f np1.
(21) section (DIV2)
3853
Image 154
4502
His warrant followeth, sent from God: where marke that Iohn would doe nothing without his warrant, no more should we.
His warrant follows, sent from God: where mark that John would do nothing without his warrant, no more should we.
po31 n1 vvz, vvn p-acp np1: c-crq n1 cst np1 vmd vdi pix p-acp po31 n1, av-dx av-dc vmd pns12.
(21) section (DIV2)
3854
Image 154
4503
Now heere we may consider, the party sending, God: the kind of Iohns warrant, sent. God is Father, Sonne, and holy Ghost, who onely is able, and carefull to send.
Now Here we may Consider, the party sending, God: the kind of Iohns warrant, sent. God is Father, Son, and holy Ghost, who only is able, and careful to send.
av av pns12 vmb vvi, dt n1 vvg, np1: dt n1 pp-f npg1 n1, vvn. np1 vbz n1, n1, cc j n1, r-crq av-j vbz j, cc j pc-acp vvi.
(21) section (DIV2)
3855
Image 154
4504
Math. 28, 18, 19. Ephe. 4, 11. Mathew, 9, 38. 1 Wherefore we wanting Iohns, are in Gods displeasure;
Math. 28, 18, 19. Ephes 4, 11. Matthew, 9, 38. 1 Wherefore we wanting Iohns, Are in God's displeasure;
np1 crd, crd, crd np1 crd, crd np1, crd, crd vvn c-crq pns12 vvg npg1, vbr p-acp npg1 n1;
(21) section (DIV2)
3856
Image 154
4505
desirous to haue them, must seeke to him; hauing them, must thank him for them.
desirous to have them, must seek to him; having them, must thank him for them.
j pc-acp vhi pno32, vmb vvi p-acp pno31; vhg pno32, vmb vvi pno31 p-acp pno32.
(21) section (DIV2)
3857
Image 154
4506
2 Iohns sent, must carry themselues in compasse of their commission, as being sent from God.
2 Iohns sent, must carry themselves in compass of their commission, as being sent from God.
crd np2 vvd, vmb vvi px32 p-acp n1 pp-f po32 n1, c-acp vbg vvn p-acp np1.
(21) section (DIV2)
3858
Image 154
4507
3 All must entertaine such as are sent from GOD accordingly, with due respect of the sender.
3 All must entertain such as Are sent from GOD accordingly, with due respect of the sender.
crd d vmb vvi d c-acp vbr vvn p-acp np1 av-vvg, p-acp j-jn n1 pp-f dt n1.
(21) section (DIV2)
3859
Image 154
4508
The kind of Iohns warrant followeth, sent, that is, he hauing direction what to doe, was commaunded to goe about it.
The kind of Iohns warrant follows, sent, that is, he having direction what to do, was commanded to go about it.
dt n1 pp-f npg1 n1 vvz, vvn, cst vbz, pns31 vhg n1 r-crq pc-acp vdi, vbds vvn pc-acp vvi p-acp pn31.
(21) section (DIV2)
3860
Image 154
4509
God commaunded thus by his word, Luk. 3, 2.
God commanded thus by his word, Luk. 3, 2.
np1 vvd av p-acp po31 n1, np1 crd, crd
(21) section (DIV2)
3860
Image 154
4510
One might aske, whether this word were by mouth, or to the minds, immediate by God himselfe, or some others:
One might ask, whither this word were by Mouth, or to the minds, immediate by God himself, or Some Others:
crd n1 vvi, cs d n1 vbdr p-acp n1, cc p-acp dt n2, j p-acp np1 px31, cc d n2-jn:
(21) section (DIV2)
3861
Image 154
4511
but it is more curious then needeth.
but it is more curious then needs.
cc-acp pn31 vbz av-dc j cs vvz.
(21) section (DIV2)
3861
Image 154
4512
It was most like to be to Iohns mind, by the instinct of the holy Ghost, which Iohn had from his mothers wombe, Luk, 1, 15.
It was most like to be to Iohns mind, by the instinct of the holy Ghost, which John had from his mother's womb, Luk, 1, 15.
pn31 vbds av-ds av-j pc-acp vbi p-acp npg1 n1, p-acp dt n1 pp-f dt j n1, r-crq np1 vhd p-acp po31 ng1 n1, np1, crd, crd
(21) section (DIV2)
3861
Image 154
4513
For it is not probable, that in those corrupt times, any should whet on, Iohn outwardly.
For it is not probable, that in those corrupt times, any should whet on, John outwardly.
p-acp pn31 vbz xx j, cst p-acp d j n2, d vmd vvi a-acp, np1 av-j.
(21) section (DIV2)
3862
Image 154
4514
Iohn began his ministerie some-what before Christ. This word of God to Iohn, implieth a sufficiencie in Iohn.
John began his Ministry somewhat before christ. This word of God to John, Implies a sufficiency in John.
np1 vvd po31 n1 av p-acp np1. d n1 pp-f np1 p-acp np1, vvz dt n1 p-acp np1.
(21) section (DIV2)
3862
Image 154
4515
God neuer sendeth but such as are furnished with abiliments for the duties doing: such ability is called a gift.
God never sends but such as Are furnished with abiliments for the duties doing: such ability is called a gift.
np1 av-x vvz p-acp d c-acp vbr vvn p-acp n2 p-acp dt n2 vdg: d n1 vbz vvn dt n1.
(21) section (DIV2)
3863
Image 154
4516
As Iohn did, so must all, not goe about any thing, without, as warrant, so in particular,
As John did, so must all, not go about any thing, without, as warrant, so in particular,
p-acp np1 vdd, av vmb d, xx vvi p-acp d n1, p-acp, c-acp vvb, av p-acp j,
(21) section (DIV2)
3864
Image 154
4517
and from the word of God, so as all must be certaine, that they are sent.
and from the word of God, so as all must be certain, that they Are sent.
cc p-acp dt n1 pp-f np1, av c-acp d vmb vbi j, cst pns32 vbr vvn.
(21) section (DIV2)
3864
Image 154
4518
Que. How may that be, will some body say? Aun. When I haue a gift, and authority will haue me vse it.
Que. How may that be, will Some body say? Nias. When I have a gift, and Authority will have me use it.
zz q-crq vmb d vbi, vmb d n1 vvi? dt. c-crq pns11 vhb dt n1, cc n1 vmb vhi pno11 vvi pn31.
(21) section (DIV2)
3865
Image 154
4519
When may I iudge I haue a gift? When I haue vsed the meanes, and haue approbation of those who are to try, and iudge.
When may I judge I have a gift? When I have used the means, and have approbation of those who Are to try, and judge.
c-crq vmb pns11 vvi pns11 vhb dt n1? c-crq pns11 vhb vvn dt n2, cc vhb n1 pp-f d r-crq vbr pc-acp vvi, cc vvi.
(21) section (DIV2)
3867
Image 154
4520
1 Authority is of God in his word, allowing by his spirit, stirring to be willing to vse our gift.
1 authority is of God in his word, allowing by his Spirit, stirring to be willing to use our gift.
crd n1 vbz pp-f np1 p-acp po31 n1, vvg p-acp po31 n1, vvg pc-acp vbi j pc-acp vvi po12 n1.
(21) section (DIV2)
3868
Image 154
4521
2 Men calling to the vse thereof, and setting (to that end) in some place.
2 Men calling to the use thereof, and setting (to that end) in Some place.
crd n2 vvg p-acp dt n1 av, cc vvg (p-acp d n1) p-acp d n1.
(21) section (DIV2)
3869
Image 154
4522
It may be said Iohn was not so, he had no calling of or from men. Aun.
It may be said John was not so, he had no calling of or from men. Nias.
pn31 vmb vbi vvn np1 vbds xx av, pns31 vhd dx n-vvg pp-f cc p-acp n2. dt.
(21) section (DIV2)
3870
Image 154
4523
Sending or calling is ordinarie, or extraordinarie. Ordinarie requireth alwayes humaine authority, so doth not extraordinarie.
Sending or calling is ordinary, or extraordinary. Ordinary requires always human Authority, so does not extraordinary.
vvg cc vvg vbz j, cc j. j vvz av j n1, av vdz xx j.
(21) section (DIV2)
3870
Image 154
4524
Indeede extraordinarie, though it haue not vocation of men before, yet it hath approbation of them for afterward,
Indeed extraordinary, though it have not vocation of men before, yet it hath approbation of them for afterwards,
av j, cs pn31 vhb xx n1 pp-f n2 a-acp, av pn31 vhz n1 pp-f pno32 p-acp av,
(21) section (DIV2)
3872
Image 154
4525
as the seale for ratifying of the sending. Now then Iohns calling was extraordinarie.
as the seal for ratifying of the sending. Now then Iohns calling was extraordinary.
c-acp dt n1 p-acp vvg pp-f dt n-vvg. av av npg1 n1 vbds j.
(21) section (DIV2)
3872
Image 154
4526
This calling hath place in disordered Churches, which are beginning to be reformed, not in setled and confirmed Churches.
This calling hath place in disordered Churches, which Are beginning to be reformed, not in settled and confirmed Churches.
d n1 vhz n1 p-acp j-vvn n2, r-crq vbr vvg pc-acp vbi vvn, xx p-acp j-vvn cc j-vvn n2.
(21) section (DIV2)
3873
Image 154
4527
Of the former kind the Iewes Church was, when Iohn first came.
Of the former kind the Iewes Church was, when John First Come.
pp-f dt j n1 dt np2 n1 vbds, c-crq np1 ord vvd.
(21) section (DIV2)
3873
Image 154
4528
By this may we aunswer our aduersaries of the Church of Rome, demaunding vs whence Luther & Zuinglius came, being sent from no humaine authoritie, whence the Ministers who after succeeded sprang,
By this may we answer our Adversaries of the Church of Rome, demanding us whence Luther & Zwingli Come, being sent from no human Authority, whence the Ministers who After succeeded sprang,
p-acp d vmb pns12 vvi po12 n2 pp-f dt n1 pp-f np1, vvg pno12 c-crq np1 cc np1 vvd, vbg vvn p-acp dx j n1, c-crq dt n2 r-crq a-acp vvn vvd,
(21) section (DIV2)
3874
Image 154
4529
since none were made by Bishops, vsually so called.
since none were made by Bishops, usually so called.
c-acp pix vbdr vvn p-acp n2, av-j av vvn.
(21) section (DIV2)
3874
Image 154
4530
These mens first calling in part, was extraordinarie, and therefore could haue no humaine authority, which was so disordered,
These Mens First calling in part, was extraordinary, and Therefore could have no human Authority, which was so disordered,
np1 fw-la ord n1 p-acp n1, vbds j, cc av vmd vhi dx j n1, r-crq vbds av vvd,
(21) section (DIV2)
3875
Image 155
4531
as that it had neede to be reformed. The times were as those in which Iohn Baptist came:
as that it had need to be reformed. The times were as those in which John Baptist Come:
c-acp cst pn31 vhd n1 pc-acp vbi vvn. dt n2 vbdr p-acp d p-acp r-crq np1 np1 vvd:
(21) section (DIV2)
3875
Image 155
4532
it may appeare by Gods raysing vp Zuinglius and Luther about one time in sundry places, neither knowing of other:
it may appear by God's raising up Zwingli and Luther about one time in sundry places, neither knowing of other:
pn31 vmb vvi p-acp n2 vvg a-acp np1 cc np1 p-acp crd n1 p-acp j n2, av-dx vvg pp-f n-jn:
(21) section (DIV2)
3876
Image 155
4533
by the wonderfull gifts of the spirit they had: by Luthers strange preseruation, and bringing on still to see more and more:
by the wonderful Gifts of the Spirit they had: by Luthers strange preservation, and bringing on still to see more and more:
p-acp dt j n2 pp-f dt n1 pns32 vhd: p-acp np1 j n1, cc vvg a-acp av pc-acp vvi av-dc cc av-dc:
(21) section (DIV2)
3876
Image 155
4534
by their successe, that in part their calling was extraordinarie.
by their success, that in part their calling was extraordinary.
p-acp po32 n1, cst p-acp n1 po32 n-vvg vbds j.
(21) section (DIV2)
3876
Image 155
4535
Neuerthelesse, they were made elders by their ordinarie Bishops, and they being elders, ordained others successiuelie.
Nevertheless, they were made Elders by their ordinary Bishops, and they being Elders, ordained Others successively.
av, pns32 vbdr vvn n2-jn p-acp po32 j n2, cc pns32 vbg n2-jn, vvd n2-jn av-j.
(21) section (DIV2)
3877
Image 155
4536
The learned know that Bishop and elder, so called in the scriptures, differ not much: so as that way, they had warrant enough.
The learned know that Bishop and elder, so called in the Scriptures, differ not much: so as that Way, they had warrant enough.
dt j vvi cst n1 cc n-jn, av vvn p-acp dt n2, vvb xx d: av c-acp d n1, pns32 vhd n1 av-d.
(21) section (DIV2)
3878
Image 155
4537
Lastly, the approbation of the Church, and successe, sufficiently sheweth the lawfulnes of their comming & reforming.
Lastly, the approbation of the Church, and success, sufficiently shows the lawfulness of their coming & reforming.
ord, dt n1 pp-f dt n1, cc n1, av-j vvz dt n1 pp-f po32 n-vvg cc vvg.
(21) section (DIV2)
3879
Image 155
4538
This sending is mentioned, as being that which will afford courage to any in his place.
This sending is mentioned, as being that which will afford courage to any in his place.
d vvg vbz vvn, c-acp vbg d r-crq vmb vvi n1 p-acp d p-acp po31 n1.
(21) section (DIV2)
3880
Image 155
4539
His name Iohn, of a word, which signifieth to shew fauor and grace.
His name John, of a word, which signifies to show favour and grace.
po31 n1 np1, pp-f dt n1, r-crq vvz pc-acp vvi n1 cc n1.
(21) section (DIV2)
3881
Image 155
4540
Now he was thus called, because God bestowed him vppon his parents in their old age as a speciall grace & fauour,
Now he was thus called, Because God bestowed him upon his Parents in their old age as a special grace & favour,
av pns31 vbds av vvn, c-acp np1 vvd pno31 p-acp po31 n2 p-acp po32 j n1 p-acp dt j n1 cc n1,
(21) section (DIV2)
3882
Image 155
4541
and for that he should be a chiefe Preacher of grace. This name was fore-told, Luk, 1, 13. giuen Luk, 1, 60.63. One Iohn, writ this Gospell, and is called he whom Iesus loued:
and for that he should be a chief Preacher of grace. This name was foretold, Luk, 1, 13. given Luk, 1, 60.63. One John, writ this Gospel, and is called he whom Iesus loved:
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(21) section (DIV2)
3882
Image 155
4542
this mentioned heere is not he. Another is the Baptist, who came preaching and baptising: this is Iohn, that is the Baptist.
this mentioned Here is not he. another is the Baptist, who Come preaching and Baptizing: this is John, that is the Baptist.
d vvn av vbz xx pns31. j-jn vbz dt n1, r-crq vvd vvg cc vvg: d vbz np1, cst vbz dt n1.
(21) section (DIV2)
3883
Image 155
4543
Now sithence the spirit of God noteth names, let vs know he looketh to greater matters: 2, and let vs not be secure, euen in the least: 3, besides, when we haue occasion to giue names, let vs appoint such as may put vs in mind of some good.
Now since the Spirit of God notes names, let us know he looks to greater matters: 2, and let us not be secure, even in the least: 3, beside, when we have occasion to give names, let us appoint such as may put us in mind of Some good.
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(21) section (DIV2)
3885
Image 155
4544
Thus farre for the party witnessing.
Thus Far for the party witnessing.
av av-j p-acp dt n1 vvg.
(21) section (DIV2)
3886
Image 155
4545
Now followeth the thing witnessed, and the office of the party, verse, 7, and others following.
Now follows the thing witnessed, and the office of the party, verse, 7, and Others following.
av vvz dt n1 vvd, cc dt n1 pp-f dt n1, n1, crd, cc n2-jn vvg.
(21) section (DIV2)
3886
Image 155
4546
The which is set downe simply, or by comparison, simply in the seauenth verse, by comparison in the other.
The which is Set down simply, or by comparison, simply in the Seventh verse, by comparison in the other.
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(21) section (DIV2)
3886
Image 155
4547
The simple setting out of the office, sheweth the cheefe poynt thereof.
The simple setting out of the office, shows the chief point thereof.
dt j n-vvg av pp-f dt n1, vvz dt j-jn n1 av.
(21) section (DIV2)
3887
Image 155
4548
To witnes, which is made knowen by his readinesse, in that he came: by that whereof he witnessed, of the light: by the end, that all might beleeue by him. To witness, which is made known by his readiness, in that he Come: by that whereof he witnessed, of the Light: by the end, that all might believe by him.
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(21) section (DIV2)
3887
Image 155
4549
Iohns readinesse, appeareth in that it is sayd, he came without delay after he was furnished with giftes, and warranted by calling.
Iohns readiness, appears in that it is said, he Come without Delay After he was furnished with Gifts, and warranted by calling.
npg1 n1, vvz p-acp cst pn31 vbz vvn, pns31 vvd p-acp n1 c-acp pns31 vbds vvn p-acp n2, cc vvd p-acp vvg.
(21) section (DIV2)
3888
Image 155
4550
So must euery one of vs, after enabling by giftes, called of God, not defer. God was angrie with Moses for excusing:
So must every one of us, After enabling by Gifts, called of God, not defer. God was angry with Moses for excusing:
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(21) section (DIV2)
3889
Image 155
4551
he punished Ionas for starting aside; if any discouragements should haue preuailed they might with Iohn, but he brake thorough all.
he punished Ionas for starting aside; if any discouragements should have prevailed they might with John, but he brake through all.
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(21) section (DIV2)
3890
Image 155
4552
Hee witnessed. To witnesse, is to shew some-what of anie thing.He witnessed. To witness, is to show somewhat of any thing.
pns31 vvd. pc-acp vvi, vbz pc-acp vvi av pp-f d n1.
(21) section (DIV2)
3891
Image 155
4553
Iohn shewed 1 the truth, Iohn, 10, 41, 2 He made things more cleere, as witnesses should, he pointed to the Lambe of God.
John showed 1 the truth, John, 10, 41, 2 He made things more clear, as Witnesses should, he pointed to the Lamb of God.
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(21) section (DIV2)
3892
Image 155
4554
It may be obiected Iohn, 5, 33, 34, as though Christ refused his witnesse. Aunsw.
It may be objected John, 5, 33, 34, as though christ refused his witness. Answer.
pn31 vmb vbi vvn np1, crd, crd, crd, c-acp cs np1 vvd po31 n1. np1.
(21) section (DIV2)
3893
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4555
Christ speaketh there as not needing himseffe Iohns testimonie, Christ himselfe was of sufficient credit alone.
christ speaks there as not needing himseffe Iohns testimony, christ himself was of sufficient credit alone.
np1 vvz a-acp c-acp xx vvg n1 npg1 n1, np1 px31 vbds pp-f j n1 av-j.
(21) section (DIV2)
3894
Image 155
4556
But heere it is said, Iohn came to witnesse, for the Church, which had neede, and to make things cleere to it, which it could not easily perceiue.
But Here it is said, John Come to witness, for the Church, which had need, and to make things clear to it, which it could not Easily perceive.
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(21) section (DIV2)
3895
Image 155
4557
Mark then how carefull the Lord is for his Church, that though himselfe neede none,
Mark then how careful the Lord is for his Church, that though himself need none,
vvb av c-crq j dt n1 vbz p-acp po31 n1, cst c-acp px31 vvi pix,
(21) section (DIV2)
3896
Image 155
4558
yet will vse men for their own benefit, so as that if we should not profit thereby, we should be too too forgetfull of our owne good.
yet will use men for their own benefit, so as that if we should not profit thereby, we should be too too forgetful of our own good.
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(21) section (DIV2)
3896
Image 155
4559
2 And that we had neede to haue things made easie, as well as those to whom Iohn came. Quest.
2 And that we had need to have things made easy, as well as those to whom John Come. Quest.
crd cc d pns12 vhd n1 pc-acp vhi n2 vvn j, c-acp av c-acp d p-acp ro-crq np1 vvd. n1.
(21) section (DIV2)
3897
Image 155
4560
How did Iohn witnesse, by word, worke, writing, some or all? Aun.
How did John witness, by word, work, writing, Some or all? Nias.
q-crq vdd np1 vvi, p-acp n1, n1, vvg, d cc d? dt.
(21) section (DIV2)
3898
Image 155
4561
Onely by word, he did no miracle, Iohn, 10, 41, & yet hee was an extraordinary man, and his ministerie verie strange.
Only by word, he did no miracle, John, 10, 41, & yet he was an extraordinary man, and his Ministry very strange.
j p-acp n1, pns31 vdd dx n1, np1, crd, crd, cc av pns31 vbds dt j n1, cc po31 n1 av j.
(21) section (DIV2)
3899
Image 156
4562
Whereby we may perceiue our aduersaries haue smal reason to require them of Luther, Zuinglius, &c, more then of Iohn.
Whereby we may perceive our Adversaries have small reason to require them of Luther, Zwingli, etc., more then of John.
c-crq pns12 vmb vvi po12 n2 vhb j n1 pc-acp vvi pno32 pp-f np1, np1, av, av-dc cs pp-f np1.
(21) section (DIV2)
3899
Image 156
4563
Wee teach the same doctrine that Iohn and Christ did, and haue the same miracles which hee did for confirmation.
we teach the same Doctrine that John and christ did, and have the same Miracles which he did for confirmation.
pns12 vvb dt d n1 cst np1 cc np1 vdd, cc vhb dt d n2 r-crq pns31 vdd p-acp n1.
(21) section (DIV2)
3899
Image 156
4564
So as that himselfe should be a monster, who should now looke for miracles, which often the wicked & hypocrites haue doone.
So as that himself should be a monster, who should now look for Miracles, which often the wicked & Hypocrites have done.
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(21) section (DIV2)
3899
Image 156
4565
Christ was cōtent with one Iohns witnes.
christ was content with one Iohns witness.
np1 vbds j p-acp crd npg1 n1.
(21) section (DIV2)
3900
Image 156
4566
How vnexcusable should we be, not belieuing so many Prophets, Apostles, Martyrs, Teachers, & c?
How unexcusable should we be, not believing so many prophets, Apostles, Martyrs, Teachers, & c?
q-crq j vmd pns12 vbi, xx vvg av d n2, n2, n2, n2, cc sy?
(21) section (DIV2)
3900
Image 156
4567
Iohn bare witnesse of the light. The light before mentioned, is called the Word. Al the Ministery is to spread abroad this light.
John bore witness of the Light. The Light before mentioned, is called the Word. All the Ministry is to spread abroad this Light.
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(21) section (DIV2)
3901
Image 156
4568
All hearing should be to be enlightned heerin. The end, that all, &c, shortly it is, that there should be beliefe.
All hearing should be to be enlightened herein. The end, that all, etc., shortly it is, that there should be belief.
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(21) section (DIV2)
3901
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4569
To belieue, is a word that cannot be vnderstood without respect to another. Somewhat must one belieue.To believe, is a word that cannot be understood without respect to Another. Somewhat must one believe.
pc-acp vvi, vbz dt n1 cst vmbx vbi vvn p-acp n1 p-acp j-jn. av vmb crd vvb.
(21) section (DIV2)
3903
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4570
It is heere to be vnder-stoode as Iohn witnessed: so as the meaning is, that they might belieue that which Iohn witnessed.
It is Here to be understood as John witnessed: so as the meaning is, that they might believe that which John witnessed.
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(21) section (DIV2)
3903
Image 156
4571
1 Iohn did witnesse that he was God, 2 made man, 3 taking away the sinnes of the world, 4 they had withall a setled purpose to belieue, whatsoeuer more should be reuealed touching this light, else had they not sufficiently belieued.
1 John did witness that he was God, 2 made man, 3 taking away the Sins of the world, 4 they had withal a settled purpose to believe, whatsoever more should be revealed touching this Light, Else had they not sufficiently believed.
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(21) section (DIV2)
3904
Image 156
4572
Now belieuing in it selfe, is to take knowledge of the thing that I belieue, what it is,
Now believing in it self, is to take knowledge of the thing that I believe, what it is,
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(21) section (DIV2)
3905
Image 156
4573
and what the meaning of it is. 2 To be perswaded that that which I belieue is true,
and what the meaning of it is. 2 To be persuaded that that which I believe is true,
cc q-crq dt n1 pp-f pn31 vbz. crd pc-acp vbi vvn cst d r-crq pns11 vvb vbz j,
(21) section (DIV2)
3905
Image 156
4574
& worthy to be respected euen to my good, whereuppon I will indure any thing rather then shrinke from it. 3 To apply it particularly vnto my selfe.
& worthy to be respected even to my good, whereupon I will endure any thing rather then shrink from it. 3 To apply it particularly unto my self.
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(21) section (DIV2)
3905
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4575
Now this end was intended by God, and Iohn, and effected. And it is made knowne, by the parties whom it concerneth, and the instrument thereof. The parties are all.
Now this end was intended by God, and John, and effected. And it is made known, by the parties whom it concerns, and the Instrument thereof. The parties Are all.
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(21) section (DIV2)
3906
Image 156
4576
The Scripture vseth to say all, of some, saith Theophilact. So doth it heere all, that is sundry sorts, not all and euery particuler.
The Scripture uses to say all, of Some, Says Theophilact. So does it Here all, that is sundry sorts, not all and every particular.
dt n1 vvz pc-acp vvi d, pp-f d, vvz vvd. av vdz pn31 av d, cst vbz j n2, xx d cc d j.
(21) section (DIV2)
3909
Image 156
4577
Thus sometimes it signifieth the greater part, sometime the better, and may be discerned by the place where it is.
Thus sometime it signifies the greater part, sometime the better, and may be discerned by the place where it is.
av av pn31 vvz dt jc n1, av dt jc, cc vmb vbi vvn p-acp dt n1 c-crq pn31 vbz.
(21) section (DIV2)
3911
Image 156
4578
Heere it is the best, such as are ordained to saluation, for those are the best part of the world:
Here it is the best, such as Are ordained to salvation, for those Are the best part of the world:
av pn31 vbz dt js, d c-acp vbr vvn p-acp n1, p-acp d vbr dt js n1 pp-f dt n1:
(21) section (DIV2)
3912
Image 156
4579
so as that these all, are such who are appointed to saluation, and life euerlasting: none other.
so as that these all, Are such who Are appointed to salvation, and life everlasting: none other.
av c-acp cst d d, vbr d r-crq vbr vvn p-acp n1, cc n1 j: pi j-jn.
(21) section (DIV2)
3912
Image 156
4580
Indeede diuers haue outward meanes, but neuer with intent on Gods part to haue them blessed:
Indeed diverse have outward means, but never with intent on God's part to have them blessed:
av av-j vhb j n2, cc-acp av-x p-acp n1 p-acp npg1 n1 pc-acp vhi pno32 vvn:
(21) section (DIV2)
3912
Image 156
4581
For he will haue some hardned, and not belieue in his euerlasting decree, though they continue in vnbeliefe by theyr owne sinne.
For he will have Some hardened, and not believe in his everlasting Decree, though they continue in unbelief by their own sin.
c-acp pns31 vmb vhi d vvn, cc xx vvi p-acp po31 j n1, cs pns32 vvb p-acp n1 p-acp po32 d n1.
(21) section (DIV2)
3912
Image 156
4582
So as that it is not true, that God in his euerlasting counsaile would haue euery particuler man in the world saued.
So as that it is not true, that God in his everlasting counsel would have every particular man in the world saved.
av p-acp cst pn31 vbz xx j, cst np1 p-acp po31 j n1 vmd vhi d j n1 p-acp dt n1 vvd.
(21) section (DIV2)
3913
Image 156
4583
Indeed such generall speeches are vsed, 1 to teach vs that we should not giue definitiue sentence of any, to say such a one is a reprobate, that onely is in God.
Indeed such general Speeches Are used, 1 to teach us that we should not give definitive sentence of any, to say such a one is a Reprobate, that only is in God.
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(21) section (DIV2)
3914
Image 156
4584
2 That when we heare or reade, the Word to speake so at large, our selues euery one should particularly applie vnto our selues.
2 That when we hear or read, the Word to speak so At large, our selves every one should particularly apply unto our selves.
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(21) section (DIV2)
3915
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4585
3 VVhen we find our selues to beleeue, we should not lift vp our selues in conceit aboue others.
3 When we find our selves to believe, we should not lift up our selves in conceit above Others.
crd c-crq pns12 vvb po12 n2 pc-acp vvi, pns12 vmd xx vvi a-acp po12 n2 p-acp n1 p-acp n2-jn.
(21) section (DIV2)
3916
Image 156
4586
God is no other to vs then to others. He is all in his mercy. Thus much for the parties.
God is no other to us then to Others. He is all in his mercy. Thus much for the parties.
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(21) section (DIV2)
3916
Image 156
4587
Now followeth the instrument by him: that is, by Iohn, who was the meane or occasion of their beleeuing:
Now follows the Instrument by him: that is, by John, who was the mean or occasion of their believing:
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(21) section (DIV2)
3917
Image 156
4588
so 1, Cor, 3, 5. Paule and Apollo are sayd to be the Ministers, by whom the Corinthians beleeued.
so 1, Cor, 3, 5. Paul and Apollo Are said to be the Ministers, by whom the Corinthians believed.
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(21) section (DIV2)
3917
Image 156
4589
So God ordeineth, that mans ministerie should be the meanes of beleeuing. So God blesseth it to occasion faith, as euery where in the scriptures may appeare.
So God ordaineth, that men Ministry should be the means of believing. So God Blesses it to occasion faith, as every where in the Scriptures may appear.
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(21) section (DIV2)
3918
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4590
Marke then that of conscience, we ought to attend to the ministerie of men. That we may looke for a blessing in conscionably, attending thereunto.
Mark then that of conscience, we ought to attend to the Ministry of men. That we may look for a blessing in Conscionably, attending thereunto.
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(21) section (DIV2)
3920
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4591
That howsoeuer men be occasions of beleeuing, yet are they not the onely causes. God must be sought vnto, and blesse, els all other is nothing.
That howsoever men be occasions of believing, yet Are they not the only Causes. God must be sought unto, and bless, Else all other is nothing.
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(21) section (DIV2)
3922
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4592
Hetherto the setting downe of Iohn Baptistes office simply in it selfe.
Hitherto the setting down of John Baptists office simply in it self.
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(21) section (DIV2)
3923
Image 157
4593
Now foloweth the comparison with Christ in the 8 verse, & so forward, wherin Christ and Iohn are compared together as diuerse.
Now Followeth the comparison with christ in the 8 verse, & so forward, wherein christ and John Are compared together as diverse.
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(21) section (DIV2)
3924
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4594
In all which discourse somewhat is denied of Iohn, many thinges are affirmed of Christ.
In all which discourse somewhat is denied of John, many things Are affirmed of christ.
p-acp d r-crq n1 av vbz vvn pp-f np1, d n2 vbr vvn pp-f np1.
(21) section (DIV2)
3924
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4595
It is denied of Iohn that he was that light verse, 8, and yet least any man should mistake,
It is denied of John that he was that Light verse, 8, and yet lest any man should mistake,
pn31 vbz vvn pp-f np1 cst pns31 vbds cst j n1, crd, cc av cs d n1 vmd vvi,
(21) section (DIV2)
3925
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as though the Euangelist should gainesay any thing which he had deliuered before, he repeateth the last clause touching the cheefe poynt of Iohns ministerie, that though he were not that light, yet he bare witnesse of the light.
as though the Evangelist should gainsay any thing which he had Delivered before, he repeateth the last clause touching the chief point of Iohns Ministry, that though he were not that Light, yet he bore witness of the Light.
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(21) section (DIV2)
3925
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4597
It may be demanded, how it can be true that Iohn should not be that light, seeing Iohn is called, a burning, and a shining light. Iohn, 5, 35. Answere.
It may be demanded, how it can be true that John should not be that Light, seeing John is called, a burning, and a shining Light. John, 5, 35. Answer.
pn31 vmb vbi vvn, c-crq pn31 vmb vbi j cst np1 vmd xx vbi cst n1, vvg np1 vbz vvn, dt j-vvg, cc dt j-vvg n1. np1, crd, crd n1.
(21) section (DIV2)
3926
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4598
Iohn was a light, the word was the light. The greeke wordes take away the difference.
John was a Light, the word was the Light. The greek words take away the difference.
np1 vbds dt n1, dt n1 vbds dt n1. dt jp n2 vvb av dt n1.
(21) section (DIV2)
3927
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The word which is vsed of Iohn is Lychnos, as you say, a lynck, or torch, or great candle.
The word which is used of John is Lychnos, as you say, a lynck, or torch, or great candle.
dt n1 r-crq vbz vvn pp-f np1 vbz np1, c-acp pn22 vvb, dt vvb, cc n1, cc j n1.
(21) section (DIV2)
3927
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Christ or the Word is the light, that is, the cheefe and principall. Iohn is a light enlightened and set on fire:
christ or the Word is the Light, that is, the chief and principal. John is a Light enlightened and Set on fire:
np1 cc dt n1 vbz dt n1, cst vbz, dt j-jn cc n-jn. np1 vbz dt n1 vvn cc vvn p-acp n1:
(21) section (DIV2)
3927
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4601
Christ is light enlightening and kindeling. Christ is like the sunne: Iohn like the Moone reflecting the sunnes light.
christ is Light enlightening and kindling. christ is like the sun: John like the Moon reflecting the suns Light.
np1 vbz j n1 cc vvg. np1 vbz av-j dt n1: np1 av-j dt n1 vvg dt ng1 n1.
(21) section (DIV2)
3928
Image 157
4602
Iohn was light by office, and in measure: the Word is light naturally, and infinitely. But some man may say, who doubteth of the difference betweene Iohn and Christ? Answere: The Iewes;
John was Light by office, and in measure: the Word is Light naturally, and infinitely. But Some man may say, who doubteth of the difference between John and christ? Answer: The Iewes;
np1 vbds j p-acp n1, cc p-acp n1: dt n1 vbz j av-j, cc av-j. p-acp d n1 vmb vvi, r-crq vvz pp-f dt n1 p-acp np1 cc np1? n1: dt np2;
(21) section (DIV2)
3929
Image 157
4603
Iohn 1, Iohns disciples, Herod, and others, and therefore least any man should thinke better of Iohn, thē there was cause for,
John 1, Iohns Disciples, Herod, and Others, and Therefore lest any man should think better of John, them there was cause for,
np1 vvn, npg1 n2, np1, cc n2-jn, cc av cs d n1 vmd vvi av-jc pp-f np1, pno32 pc-acp vbds n1 p-acp,
(21) section (DIV2)
3931
Image 157
4604
therefore the Euangelist thus speaketh heere. Marke how the common people ouer-reach sometimes in their iudgements of the Ministers.
Therefore the Evangelist thus speaks Here. Mark how the Common people overreach sometime in their Judgments of the Ministers.
av dt np1 av vvz av. n1 c-crq dt j n1 vvi av p-acp po32 n2 pp-f dt n2.
(21) section (DIV2)
3931
Image 157
4605
That it is not safe, to be carried away, with the bare conceit of the people.
That it is not safe, to be carried away, with the bore conceit of the people.
cst pn31 vbz xx j, pc-acp vbi vvn av, p-acp dt j n1 pp-f dt n1.
(21) section (DIV2)
3933
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4606
And in that that Iohn so speaketh for Christ, we all should learne, all that we can, to keepe and increase the authoritie of Christ.
And in that that John so speaks for christ, we all should Learn, all that we can, to keep and increase the Authority of christ.
cc p-acp d cst np1 av vvz p-acp np1, pns12 d vmd vvi, d cst pns12 vmb, pc-acp vvi cc vvi dt n1 pp-f np1.
(21) section (DIV2)
3934
Image 157
4607
The clause repeated is expounded before. Now follow those thinges which are affirmed of Christ: The first whereof is that he was the true light.
The clause repeated is expounded before. Now follow those things which Are affirmed of christ: The First whereof is that he was the true Light.
dt n1 vvn vbz vvn a-acp. av vvi d n2 r-crq vbr vvn pp-f np1: dt ord c-crq vbz cst pns31 vbds dt j n1.
(21) section (DIV2)
3935
Image 157
4608
He that is, the Word, was as before: light is, as before: the hardnesse is in the Word true.
He that is, the Word, was as before: Light is, as before: the hardness is in the Word true.
pns31 cst vbz, dt n1, vbds c-acp a-acp: n1 vbz, c-acp a-acp: dt n1 vbz p-acp dt n1 j.
(21) section (DIV2)
3936
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4609
True is first contrarie to false or counterfeit.
True is First contrary to false or counterfeit.
j vbz ord j-jn p-acp j cc j-jn.
(21) section (DIV2)
3937
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4610
Some thinges seeme to haue light, as fishbones and rotten wood in the night, and yet haue none, Christ was not so.
some things seem to have Light, as fishbones and rotten wood in the night, and yet have none, christ was not so.
d n2 vvb pc-acp vhi n1, c-acp n2 cc j-vvn n1 p-acp dt n1, cc av vhb pix, np1 vbds xx av.
(21) section (DIV2)
3937
Image 157
4611
Secondly, it is opposed to shaddow: as the lawe was by Moses: but grace and truth by Christ:
Secondly, it is opposed to shadow: as the law was by Moses: but grace and truth by christ:
ord, pn31 vbz vvn p-acp n1: c-acp dt n1 vbds p-acp np1: cc-acp n1 cc n1 p-acp np1:
(21) section (DIV2)
3938
Image 157
4612
truth, that is, that which was foreshaddowed in the lawe. Thirdly, true is as much as naturall, not made &c. In euery of these sences may the Word be sayd to be the true light:
truth, that is, that which was foreshadowed in the law. Thirdly, true is as much as natural, not made etc. In every of these Senses may the Word be said to be the true Light:
n1, cst vbz, cst r-crq vbds vvn p-acp dt n1. ord, j vbz p-acp d c-acp j, xx vvn av p-acp d pp-f d n2 vmb dt n1 vbb vvn pc-acp vbi dt j n1:
(21) section (DIV2)
3938
Image 157
4613
but besides I think the meaning is as Iohn 15, 1, wherein Christ is called the true vine, that is, I take it, the most excellent vine.
but beside I think the meaning is as John 15, 1, wherein christ is called the true vine, that is, I take it, the most excellent vine.
cc-acp a-acp pns11 vvb dt n1 vbz p-acp np1 crd, crd, c-crq np1 vbz vvn dt j n1, cst vbz, pns11 vvb pn31, dt av-ds j n1.
(21) section (DIV2)
3940
Image 157
4614
So heere true light, most excellent light.
So Here true Light, most excellent Light.
av av j n1, av-ds j n1.
(21) section (DIV2)
3940
Image 157
4615
From him therefore should we fetch light of doctrine, of liuing, of comfort, all which should be as deere vnto vs as the light is or can be.
From him Therefore should we fetch Light of Doctrine, of living, of Comfort, all which should be as deer unto us as the Light is or can be.
p-acp pno31 av vmd pns12 vvi n1 pp-f n1, pp-f vvg, pp-f n1, d r-crq vmd vbi a-acp j-jn p-acp pno12 p-acp dt n1 vbz cc vmb vbi.
(21) section (DIV2)
3941
Image 157
4616
The second thing affirmed of Christ, is that he lightneth euery man which commeth into the world.
The second thing affirmed of christ, is that he lighteneth every man which comes into the world.
dt ord n1 vvd pp-f np1, vbz d pns31 vvz d n1 r-crq vvz p-acp dt n1.
(21) section (DIV2)
3942
Image 157
4617
Where is set downe, what he doth, and to whom. He inlightneth, that is as we heard before, with naturall light: though other be in Christ.
Where is Set down, what he does, and to whom. He Enlighteneth, that is as we herd before, with natural Light: though other be in christ.
q-crq vbz vvn a-acp, r-crq pns31 vdz, cc p-acp ro-crq. pns31 vvz, cst vbz c-acp pns12 vvd a-acp, p-acp j n1: cs j-jn vbi p-acp np1.
(21) section (DIV2)
3942
Image 157
4618
The sunne communicateth not all his light to the Moone, no more doth Christ to man.
The sun Communicateth not all his Light to the Moon, no more does christ to man.
dt n1 vvz xx d po31 n1 p-acp dt n1, av-dx av-dc vdz np1 p-acp n1.
(21) section (DIV2)
3943
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4619
Remember by this that naturall light is the gifte of God, and that therefore it should be vsed to the setting forth of the glory of God.
remember by this that natural Light is the gift of God, and that Therefore it should be used to the setting forth of the glory of God.
vvb p-acp d cst j n1 vbz dt n1 pp-f np1, cc cst av pn31 vmd vbi vvn p-acp dt n-vvg av pp-f dt n1 pp-f np1.
(21) section (DIV2)
3944
Image 157
4620
He doth this to euery one that commeth into the world: that is, to euery Mothers-Child which is borne into the world:
He does this to every one that comes into the world: that is, to every Mothers-Child which is born into the world:
pns31 vdz d p-acp d pi cst vvz p-acp dt n1: cst vbz, p-acp d n1 r-crq vbz vvn p-acp dt n1:
(21) section (DIV2)
3945
Image 157
4621
this must be vnderstood of the gifte of light, not of the vse of light, which infants and Idiots haue not, though they haue the gift.
this must be understood of the gift of Light, not of the use of Light, which Infants and Idiots have not, though they have the gift.
d vmb vbi vvn pp-f dt n1 pp-f n1, xx pp-f dt n1 pp-f n1, r-crq n2 cc n2 vhb xx, cs pns32 vhb dt n1.
(21) section (DIV2)
3945
Image 158
4622
The third thing said of the VVord, is, that it was in the world. Where we may consider what it is, and how it is limitted and restrained.
The third thing said of the Word, is, that it was in the world. Where we may Consider what it is, and how it is limited and restrained.
dt ord n1 vvd pp-f dt n1, vbz, cst pn31 vbds p-acp dt n1. c-crq pns12 vmb vvi r-crq pn31 vbz, cc c-crq pn31 vbz vvn cc vvn.
(21) section (DIV2)
3946
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4623
That which is said, is, that he was. The limitation or restraint, is the place, in the world.
That which is said, is, that he was. The limitation or restraint, is the place, in the world.
cst r-crq vbz vvn, vbz, cst pns31 vbds. dt n1 cc n1, vbz dt n1, p-acp dt n1.
(21) section (DIV2)
3947
Image 158
4624
This was doth not onely signifie diuine existence & beeing, but seeing the diuine beeing is euery where, it noteth the presence thereof,
This was does not only signify divine existence & being, but seeing the divine being is every where, it notes the presence thereof,
d vbds vdz xx av-j vvi j-jn n1 cc vbg, cc-acp vvg dt j-jn vbg vbz d c-crq, pn31 vvz dt n1 av,
(21) section (DIV2)
3948
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4625
and that euen in respect of time, for though indeede the VVord were before, and shall be after time,
and that even in respect of time, for though indeed the Word were before, and shall be After time,
cc cst av-j p-acp n1 pp-f n1, c-acp cs av dt n1 vbdr a-acp, cc vmb vbi p-acp n1,
(21) section (DIV2)
3948
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4626
yet heere it is declared, that hee was from the vvorld created to Christ incarnate. There be foure degrees of the presence of the Word to a creature.
yet Here it is declared, that he was from the world created to christ incarnate. There be foure Degrees of the presence of the Word to a creature.
av av pn31 vbz vvn, cst pns31 vbds p-acp dt n1 vvn p-acp np1 j. pc-acp vbi crd n2 pp-f dt n1 pp-f dt n1 p-acp dt n1.
(21) section (DIV2)
3948
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4627
The first is the most wonderfull of all, when the Word maketh one person with a creature,
The First is the most wonderful of all, when the Word makes one person with a creature,
dt ord vbz dt av-ds j pp-f d, c-crq dt n1 vvz crd n1 p-acp dt n1,
(21) section (DIV2)
3950
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4628
as in the hypostaticall vnion of the two natures in Christ.
as in the hypostatical Union of the two nature's in christ.
c-acp p-acp dt j n1 pp-f dt crd n2 p-acp np1.
(21) section (DIV2)
3950
Image 158
4629
The second is the presence of glory, whereby the Word is present to the blessed Angels and Saints, in glory in heauen.
The second is the presence of glory, whereby the Word is present to the blessed Angels and Saints, in glory in heaven.
dt ord vbz dt n1 pp-f n1, c-crq dt n1 vbz j p-acp dt j-vvn n2 cc n2, p-acp n1 p-acp n1.
(21) section (DIV2)
3951
Image 158
4630
The third is the presence of grace, whereby he is present to the elect & called in this life, by his especiall sauing grace and fauour.
The third is the presence of grace, whereby he is present to the elect & called in this life, by his especial Saving grace and favour.
dt ord vbz dt n1 pp-f n1, c-crq pns31 vbz j p-acp dt j cc vvn p-acp d n1, p-acp po31 j vvg n1 cc n1.
(21) section (DIV2)
3952
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4631
The fourth is the presence of power, whereby he is with euery creature, frō the highest heauen to the lowest earth.
The fourth is the presence of power, whereby he is with every creature, from the highest heaven to the lowest earth.
dt ord vbz dt n1 pp-f n1, c-crq pns31 vbz p-acp d n1, p-acp dt js n1 p-acp dt js n1.
(21) section (DIV2)
3953
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4632
World, doth heere signifie all the creatures together, and euery speciall thereof. A question may be:World, does Here signify all the creatures together, and every special thereof. A question may be:
n1, vdz av vvi d dt n2 av, cc d j av. dt n1 vmb vbi:
(21) section (DIV2)
3954
Image 158
4633
In what sence of the foure the presence heere meant, is to be taken? Aun.
In what sense of the foure the presence Here meant, is to be taken? Nias.
p-acp r-crq n1 pp-f dt crd dt n1 av vvd, vbz pc-acp vbi vvn? dt.
(21) section (DIV2)
3955
Image 158
4634
It may be true in any of the three last, yet it is onely meant of the fourth and last of all.
It may be true in any of the three last, yet it is only meant of the fourth and last of all.
pn31 vmb vbi j p-acp d pp-f dt crd ord, av pn31 vbz av-j vvn pp-f dt ord cc ord pp-f d.
(21) section (DIV2)
3956
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4635
For indeede the Word is present to euery creature, and so as that by the reasonable creature, hee might be perceiued to be present. The VVord is present,
For indeed the Word is present to every creature, and so as that by the reasonable creature, he might be perceived to be present. The Word is present,
c-acp av dt n1 vbz j p-acp d n1, cc av c-acp cst p-acp dt j n1, pns31 vmd vbi vvn pc-acp vbi j. dt n1 vbz j,
(21) section (DIV2)
3957
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4636
1 By his diuine infinite essence: 2 By his omniscience, knowing all things. 3 By his infinite power, vpholding all things.
1 By his divine infinite essence: 2 By his omniscience, knowing all things. 3 By his infinite power, upholding all things.
vvd p-acp po31 j-jn j n1: crd p-acp po31 n1, vvg d n2. crd p-acp po31 j n1, vvg d n2.
(21) section (DIV2)
3959
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4637
4 By his wonderfull wisedome, ruling all things.
4 By his wonderful Wisdom, ruling all things.
crd p-acp po31 j n1, vvg d n2.
(21) section (DIV2)
3962
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4638
He may be perceiued in some sort to be present, as well as God the Father, in so much as some thinke, some Heathen had a glimps hereof, sure it is the Iewes had:
He may be perceived in Some sort to be present, as well as God the Father, in so much as Some think, Some Heathen had a glimpse hereof, sure it is the Iewes had:
pns31 vmb vbi vvn p-acp d n1 pc-acp vbi j, c-acp av c-acp np1 dt n1, p-acp av av-d c-acp d vvb, d j-jn vhd dt n1 av, av-j pn31 vbz dt np2 vhd:
(21) section (DIV2)
3963
Image 158
4639
some thinke that Aristotle, and Plato had. All this which Iohn writeth of the Word for his time, is true in ours, and rather more then lesse.
Some think that Aristotle, and Plato had. All this which John Writeth of the Word for his time, is true in ours, and rather more then less.
d vvb cst np1, cc np1 vhd. d d r-crq np1 vvz pp-f dt n1 p-acp po31 n1, vbz j p-acp png12, cc av-c n1 av av-dc.
(21) section (DIV2)
3963
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4640
1 Learne then that seeing the essence of the VVord is euery where, that he is God equall to the father.
1 Learn then that seeing the essence of the Word is every where, that he is God equal to the father.
vvn vvb av d vvg dt n1 pp-f dt n1 vbz d c-crq, cst pns31 vbz n1 j-jn p-acp dt n1.
(21) section (DIV2)
3965
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4641
2 That he knowing all, sinners had neede take heede of sinne: they who doe well may haue great comfort.
2 That he knowing all, Sinners had need take heed of sin: they who do well may have great Comfort.
crd cst pns31 vvg d, n2 vhd n1 vvi n1 pp-f n1: pns32 r-crq vdb av vmb vhi j n1.
(21) section (DIV2)
3966
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4642
3 Since he vpholdeth all things, know that without God all things are vaine, and nothing to be desired,
3 Since he upholdeth all things, know that without God all things Are vain, and nothing to be desired,
crd c-acp pns31 vvz d n2, vvb cst p-acp np1 d n2 vbr j, cc pix pc-acp vbi vvn,
(21) section (DIV2)
3967
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4643
as a Iew obserued in Ish and Isha, where Iod and He were, which made Iah the name of God, all was well,
as a Iew observed in Is and Isha, where God and He were, which made God the name of God, all was well,
c-acp dt np1 vvd p-acp vbz cc np1, c-crq n1 cc pns31 vbdr, r-crq vvd np1 dt n1 pp-f np1, d vbds av,
(21) section (DIV2)
3967
Image 158
4644
but they beeing taken away, there was nothing but esh, that is, fire and contention: so worldly things where God is may haue comfort, otherwise not.
but they being taken away, there was nothing but esh, that is, fire and contention: so worldly things where God is may have Comfort, otherwise not.
cc-acp pns32 vbg vvn av, pc-acp vbds pix cc-acp j, cst vbz, n1 cc n1: av j n2 c-crq np1 vbz vmb vhi n1, av xx.
(21) section (DIV2)
3967
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4645
4 The VVord ruling the world, it cannot be chosen, but all shall be to the good of such as trust in the VVord.
4 The Word ruling the world, it cannot be chosen, but all shall be to the good of such as trust in the Word.
crd dt n1 vvg dt n1, pn31 vmbx vbi vvn, cc-acp d vmb vbi p-acp dt j pp-f d c-acp vvb p-acp dt n1.
(21) section (DIV2)
3968
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4646
5 Seeing the VVord is so present as he may be found, it is our duties to search him out.
5 Seeing the Word is so present as he may be found, it is our duties to search him out.
crd np1 dt n1 vbz av j c-acp pns31 vmb vbi vvn, pn31 vbz po12 n2 pc-acp vvi pno31 av.
(21) section (DIV2)
3969
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4647
6 Whereas now in these times hee is more manifested then heeretofore, if we haue no more of him then ordinary, our sin is the more.
6 Whereas now in these times he is more manifested then heretofore, if we have no more of him then ordinary, our since is the more.
crd cs av p-acp d n2 pns31 vbz av-dc vvn cs av, cs pns12 vhb dx dc pp-f pno31 av j, po12 n1 vbz dt av-dc.
(21) section (DIV2)
3970
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7 Beeing present euery where, vvee can neede helpe no where. The fourth thing said of the Word, is that the world was made by him.
7 Being present every where, we can need help no where. The fourth thing said of the Word, is that the world was made by him.
crd vbg j d q-crq, pns12 vmb vvi vvi dx c-crq. dt ord n1 vvd pp-f dt n1, vbz cst dt n1 vbds vvn p-acp pno31.
(21) section (DIV2)
3971
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4649
This is nothing but a repetition of the 3 and 4 verses before, sauing that which there was spoken of parts, 〈 ◊ 〉 named heere in whole,
This is nothing but a repetition of the 3 and 4 Verses before, Saving that which there was spoken of parts, 〈 ◊ 〉 nam Here in Whole,
d vbz pix p-acp dt n1 pp-f dt crd cc crd n2 a-acp, vvg d r-crq a-acp vbds vvn pp-f n2, 〈 sy 〉 vvn av p-acp j-jn,
(21) section (DIV2)
3973
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4650
as beeing indeede an especiall matter of faith. Looke Hebr. 11, & 3. Faith hath especiall place heere, as beeing a thing verie hard to be belieued, & beeing belieued is of very great vse.
as being indeed an especial matter of faith. Look Hebrew 11, & 3. Faith hath especial place Here, as being a thing very hard to be believed, & being believed is of very great use.
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(21) section (DIV2)
3973
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4651
It appeareth that it is hard to belieue, for that Aristotle a notable man for naturall wit, could not be perswaded that God should make the world.
It appears that it is hard to believe, for that Aristotle a notable man for natural wit, could not be persuaded that God should make the world.
pn31 vvz cst pn31 vbz j pc-acp vvi, c-acp cst np1 dt j n1 p-acp j n1, vmd xx vbi vvn cst np1 vmd vvi dt n1.
(21) section (DIV2)
3975
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4652
The Arrians could not be perswaded, that the person of the Word did make the world.
The Arians could not be persuaded, that the person of the Word did make the world.
dt n2-jn vmd xx vbi vvn, cst dt n1 pp-f dt n1 vdd vvi dt n1.
(21) section (DIV2)
3976
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4653
The vse of this being belieued is manifest: for that whosoeuer belieueth this, cannot but be perswaded of the omnipotencie of the Word.
The use of this being believed is manifest: for that whosoever Believeth this, cannot but be persuaded of the omnipotency of the Word.
dt n1 pp-f d vbg vvn vbz j: c-acp d r-crq vvz d, vmbx p-acp vbi vvn pp-f dt n1 pp-f dt n1.
(21) section (DIV2)
3977
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For he who maketh all things of nothing, can doe any thing: 1 Can saue vs, 2 Heare our prayers, 3 Deliuer vs out of our crosses: 4 Turne all things to our good.
For he who makes all things of nothing, can do any thing: 1 Can save us, 2 Hear our Prayers, 3 Deliver us out of our Crosses: 4 Turn all things to our good.
p-acp pns31 r-crq vvz d n2 pp-f pix, vmb vdi d n1: crd vmb vvi pno12, crd vvb po12 n2, crd vvb pno12 av pp-f po12 n2: crd vvb d n2 p-acp po12 j.
(21) section (DIV2)
3977
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4655
If any man desire to know the will of this Word, let him looke to his incarnation.
If any man desire to know the will of this Word, let him look to his incarnation.
cs d n1 vvb pc-acp vvi dt n1 pp-f d n1, vvb pno31 vvi p-acp po31 n1.
(21) section (DIV2)
3978
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4656
For as our creation putteth vs in minde of the VVordes power, so his incarnation putteth vs in minde of his good will.
For as our creation putteth us in mind of the VVordes power, so his incarnation putteth us in mind of his good will.
c-acp p-acp po12 n1 vvz pno12 p-acp n1 pp-f dt n2 n1, av po31 n1 vvz pno12 p-acp n1 pp-f po31 j n1.
(21) section (DIV2)
3979
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4657
The fift thing said of the Word, is that the world knew him not. Whereby is shewen, what reckoning there was of him:
The fift thing said of the Word, is that the world knew him not. Whereby is shown, what reckoning there was of him:
dt ord n1 vvd pp-f dt n1, vbz cst dt n1 vvd pno31 xx. c-crq vbz vvn, r-crq vvg a-acp vbds pp-f pno31:
(21) section (DIV2)
3980
Image 159
4658
and heere wee may consider whereby they were carried in not regarding the Word, and that is, by not knowing of him.
and Here we may Consider whereby they were carried in not regarding the Word, and that is, by not knowing of him.
cc av pns12 vmb vvi c-crq pns32 vbdr vvn a-acp xx vvg dt n1, cc d vbz, p-acp xx vvg pp-f pno31.
(21) section (DIV2)
3981
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4659
Secondly, who were thus carried, & they are said to be the world. This not knowing, is noted, though not named as a fault:
Secondly, who were thus carried, & they Are said to be the world. This not knowing, is noted, though not nam as a fault:
ord, r-crq vbdr av vvn, cc pns32 vbr vvn pc-acp vbi dt n1. d xx vvg, vbz vvn, cs xx vvn p-acp dt n1:
(21) section (DIV2)
3981
Image 159
4660
for cleering whereof we must remember, that knowing is either negatiue, or priuatiue.
for clearing whereof we must Remember, that knowing is either negative, or privative.
p-acp n-vvg c-crq pns12 vmb vvi, cst vvg vbz d j-jn, cc j.
(21) section (DIV2)
3982
Image 159
4661
Negatiue not knowing is that, whereby one is so ignorant, as that it concerneth him not to know:
Negative not knowing is that, whereby one is so ignorant, as that it concerns him not to know:
j-jn xx vvg vbz d, c-crq pi vbz av j, c-acp cst pn31 vvz pno31 xx pc-acp vvi:
(21) section (DIV2)
3983
Image 159
4662
as for mee to be ignorant what the counsel last deliberated of, what God hath decreed touching such and such a man.
as for me to be ignorant what the counsel last deliberated of, what God hath decreed touching such and such a man.
c-acp p-acp pno11 pc-acp vbi j r-crq dt n1 ord vvn pp-f, r-crq np1 vhz vvn vvg d cc d dt n1.
(21) section (DIV2)
3983
Image 159
4663
Priuate, is when one is ignorant of that which concerneth him, and that which he ought to know.
Private, is when one is ignorant of that which concerns him, and that which he ought to know.
j, vbz c-crq pi vbz j pp-f d r-crq vvz pno31, cc cst r-crq pns31 vmd pc-acp vvi.
(21) section (DIV2)
3984
Image 159
4664
The which is noted heere in this place. For otherwise Christ according to his humane nature knoweth not the end of the world:
The which is noted Here in this place. For otherwise christ according to his humane nature Knoweth not the end of the world:
dt r-crq vbz vvn av p-acp d n1. c-acp av np1 vvg p-acp po31 j n1 vvz xx dt n1 pp-f dt n1:
(21) section (DIV2)
3984
Image 159
4665
knew not that the Figtree had no fruite of it, &c, so are the Saints ignorant of manie matters.
knew not that the Fig tree had no fruit of it, etc., so Are the Saints ignorant of many matters.
vvd xx d dt n1 vhd dx n1 pp-f pn31, av, av vbr dt n2 j pp-f d n2.
(21) section (DIV2)
3985
Image 159
4666
All knowledge heere is in part, &c. Now iustly is this priuatiue ignorance blamed. For that one ought to know the Word.
All knowledge Here is in part, etc. Now justly is this privative ignorance blamed. For that one ought to know the Word.
av-d n1 av vbz p-acp n1, av av av-j vbz d j n1 vvn. p-acp d pi vmd pc-acp vvi dt n1.
(21) section (DIV2)
3985
Image 159
4667
1 In whom our happinesse doth consist. 2 Of knowing whom we haue many meanes. 3 For that this ignorance is neuer alone, but hath vnbeliefe, disobedience, &c.
1 In whom our happiness does consist. 2 Of knowing whom we have many means. 3 For that this ignorance is never alone, but hath unbelief, disobedience, etc.
vvn p-acp ro-crq po12 n1 vdz vvi. crd pp-f j-vvg r-crq pns12 vhb d n2. crd c-acp d d n1 vbz av j, cc-acp vhz n1, n1, av
(21) section (DIV2)
3987
Image 159
4668
They who are carried away with this ignorance, are contained vnder the name of the world.
They who Are carried away with this ignorance, Are contained under the name of the world.
pns32 r-crq vbr vvn av p-acp d n1, vbr vvn p-acp dt n1 pp-f dt n1.
(21) section (DIV2)
3990
Image 159
4669
World doth not heere signifie (as before) for all the creatures ioyntly or seuerally,
World does not Here signify (as before) for all the creatures jointly or severally,
n1 vdz xx av vvi (c-acp a-acp) p-acp d dt n2 av-j cc av-j,
(21) section (DIV2)
3991
Image 159
4670
for some part of the world cannot know, as vnreasonable creatures, & therefore must not be blamed for ignorance.
for Some part of the world cannot know, as unreasonable creatures, & Therefore must not be blamed for ignorance.
c-acp d n1 pp-f dt n1 vmbx vvi, c-acp j n2, cc av vmb xx vbi vvn p-acp n1.
(21) section (DIV2)
3991
Image 159
4671
The world therefore heere is a part of the world, wicked, vnrepentant, reprobate parties, for whom Christ prayeth not, Ioh, 17, 9, in which sence the deuill is said to be Prince of the world.
The world Therefore Here is a part of the world, wicked, unrepentant, Reprobate parties, for whom christ Prayeth not, John, 17, 9, in which sense the Devil is said to be Prince of the world.
dt n1 av av vbz dt n1 pp-f dt n1, j, j, j-jn n2, p-acp ro-crq np1 vvz xx, np1, crd, crd, p-acp r-crq n1 dt n1 vbz vvn pc-acp vbi n1 pp-f dt n1.
(21) section (DIV2)
3992
Image 159
4672
And indeed wicked men are thus termed, for that they are many, and the greatest part of the world, and hurt the whole world.
And indeed wicked men Are thus termed, for that they Are many, and the greatest part of the world, and hurt the Whole world.
cc av j n2 vbr av vvn, c-acp cst pns32 vbr d, cc dt js n1 pp-f dt n1, cc vvi dt j-jn n1.
(21) section (DIV2)
3993
Image 159
4673
As Adam and Euah, and in the time of the flood. VVhereby by the way wee had neede to take heede of wicked men.
As Adam and Eve, and in the time of the flood. Whereby by the Way we had need to take heed of wicked men.
p-acp np1 cc np1, cc p-acp dt n1 pp-f dt n1. c-crq p-acp dt n1 pns12 vhd n1 pc-acp vvi n1 pp-f j n2.
(21) section (DIV2)
3993
Image 159
4674
1 Marke then from both these put together the estate of most people in the world.
1 Mark then from both these put together the estate of most people in the world.
crd n1 av p-acp d d vvd av dt n1 pp-f ds n1 p-acp dt n1.
(21) section (DIV2)
3995
Image 159
4675
They know not the Word, and whatsoeuer other things they know (as they may many) yet are they of no worth.
They know not the Word, and whatsoever other things they know (as they may many) yet Are they of no worth.
pns32 vvb xx dt n1, cc r-crq j-jn n2 pns32 vvb (c-acp pns32 vmb av-d) av vbr pns32 pp-f dx j.
(21) section (DIV2)
3995
Image 159
4676
2 Ignorance of the VVord is a sin. 3 It is neuer alone.
2 Ignorance of the Word is a since. 3 It is never alone.
crd n1 pp-f dt n1 vbz dt n1. crd pn31 vbz av j.
(21) section (DIV2)
3996
Image 159
4677
4 These thought they knew, as Heathen and Iewes, so as one may be deceiued touching his owne estate.
4 These Thought they knew, as Heathen and Iewes, so as one may be deceived touching his own estate.
crd np1 vvd pns32 vvd, c-acp j-jn cc np2, av c-acp pi vmb vbi vvn vvg po31 d n1.
(21) section (DIV2)
3998
Image 159
4678
5 Since their ignorance is blamed, we ought to know, & not onely so, but to loue, belieue, professe, obey, &c. The sixt thing spoken of the Word, is that he came to his owne:
5 Since their ignorance is blamed, we ought to know, & not only so, but to love, believe, profess, obey, etc. The sixt thing spoken of the Word, is that he Come to his own:
crd c-acp po32 n1 vbz vvn, pns12 vmd pc-acp vvi, cc xx av-j av, cc-acp pc-acp vvi, vvb, vvb, vvb, av dt ord n1 vvn pp-f dt n1, vbz cst pns31 vvd p-acp po31 d:
(21) section (DIV2)
3999
Image 159
4679
wherein is a behauiour of this Word, in an action, and shewing whereto this action was.
wherein is a behaviour of this Word, in an actium, and showing whereto this actium was.
c-crq vbz dt n1 pp-f d n1, p-acp dt n1, cc vvg c-crq d n1 vbds.
(21) section (DIV2)
4000
Image 159
4680
This action is, hee came. This is not meant of the Godhead onely, for that beeing present euery where, cannot be said to come.
This actium is, he Come. This is not meant of the Godhead only, for that being present every where, cannot be said to come.
d n1 vbz, pns31 vvd. d vbz xx vvn pp-f dt n1 av-j, c-acp cst vbg j d q-crq, vmbx vbi vvn pc-acp vvi.
(21) section (DIV2)
4001
Image 160
4681
This is therefore in respect of the Words beeing made flesh, by occasion whereof he was not onely in the world,
This is Therefore in respect of the Words being made Flesh, by occasion whereof he was not only in the world,
d vbz av p-acp n1 pp-f dt n2 vbg vvn n1, p-acp n1 c-crq pns31 vbds xx av-j p-acp dt n1,
(21) section (DIV2)
4002
Image 160
4682
but preached, wrought miracles, liued & died among his.
but preached, wrought Miracles, lived & died among his.
cc-acp vvd, vvd n2, vvn cc vvd p-acp png31.
(21) section (DIV2)
4002
Image 160
4683
1 So as that if we would looke for the Word, wee should seeke him in this his comming.
1 So as that if we would look for the Word, we should seek him in this his coming.
vvn av c-acp cst cs pns12 vmd vvi p-acp dt n1, pns12 vmd vvi pno31 p-acp d po31 n-vvg.
(21) section (DIV2)
4003
Image 160
4684
2 Where these are, there is the Word, so as these ought to be made of.
2 Where these Are, there is the Word, so as these ought to be made of.
crd c-crq d vbr, pc-acp vbz dt n1, av c-acp d pi pc-acp vbi vvn pp-f.
(21) section (DIV2)
4004
Image 160
4685
This action was to his owne, not onely all creatures in generall, but speciall some things,
This actium was to his own, not only all creatures in general, but special Some things,
d n1 vbds p-acp po31 d, xx av-j d n2 p-acp n1, cc-acp j d n2,
(21) section (DIV2)
4005
Image 160
4686
as Iudea, Ierusalem, the Temple, all which in speciall sort were Gods.
as Iudea, Ierusalem, the Temple, all which in special sort were God's
c-acp np1, np1, dt n1, d r-crq p-acp j n1 vbdr n2
(21) section (DIV2)
4005
Image 160
4687
1 Wee may see heere that the Iewes haue the preheminence, so as that refusing, theyr condemnation is the iuster.
1 we may see Here that the Iewes have the pre-eminence, so as that refusing, their condemnation is the juster.
vvd pns12 vmb vvi av cst dt np2 vhb dt n1, av c-acp cst vvg, po32 n1 vbz dt jc.
(21) section (DIV2)
4006
Image 160
4688
2 God is marueilous kind comming thus to tender him selfe, so as if we be not saued, the fault is ours, what could God doe more?
2 God is marvelous kind coming thus to tender him self, so as if we be not saved, the fault is ours, what could God do more?
crd np1 vbz j n1 vvg av pc-acp vvi pno31 n1, av c-acp cs pns12 vbb xx vvn, dt n1 vbz png12, q-crq vmd np1 vdb dc?
(21) section (DIV2)
4007
Image 160
4689
3 God shewing more fauours, looketh for more duties. If I had not come (saith Christ) they had had no sinne: that is, not so great.
3 God showing more favours, looks for more duties. If I had not come (Says christ) they had had no sin: that is, not so great.
crd np1 vvg dc n2, vvz p-acp dc n2. cs pns11 vhd xx vvn (vvz np1) pns32 vhd vhn dx n1: cst vbz, xx av j.
(21) section (DIV2)
4008
Image 160
4690
4 If Christ thus offer himselfe, why should not we offer vp our selues to him,
4 If christ thus offer himself, why should not we offer up our selves to him,
crd cs np1 av vvi px31, c-crq vmd xx pns12 vvi a-acp po12 n2 p-acp pno31,
(21) section (DIV2)
4009
Image 160
4691
& one to another in all good we can. The seauenth thing said, is that his owne receiued him not.
& one to Another in all good we can. The Seventh thing said, is that his own received him not.
cc pi p-acp j-jn p-acp d j pns12 vmb. dt ord n1 vvd, vbz cst po31 d vvd pno31 xx.
(21) section (DIV2)
4009
Image 160
4692
Where is showed the behauior of men toward him, as their reckoning of him before. Heere are persons, and behauiour. The persons, his owne.
Where is showed the behaviour of men towards him, as their reckoning of him before. Here Are Persons, and behaviour. The Persons, his own.
q-crq vbz vvn dt n1 pp-f n2 p-acp pno31, c-acp po32 n-vvg pp-f pno31 a-acp. av vbr n2, cc n1. dt n2, po31 d.
(21) section (DIV2)
4010
Image 160
4693
The word in English, is the same with owne before: but in Greeke they differ. The former is Neuter, this Masculine. The former noted things: this noteth persons.
The word in English, is the same with own before: but in Greek they differ. The former is Neuter, this Masculine. The former noted things: this notes Persons.
dt n1 p-acp np1, vbz dt d p-acp d p-acp: cc-acp p-acp np1 pns32 vvb. dt j vbz n1, d j. dt j j-vvn n2: d vvz n2.
(21) section (DIV2)
4012
Image 160
4694
These parties are such, whom God after a speciall sort had made his, as his peculiar people.
These parties Are such, whom God After a special sort had made his, as his peculiar people.
d n2 vbr d, ro-crq np1 p-acp dt j n1 vhd vvn po31, c-acp po31 j n1.
(21) section (DIV2)
4013
Image 160
4695
They were the Iewes, whose prerogatiues are. Rom, 3, 2, that to them were committed the oracles of God.
They were the Iewes, whose prerogatives Are. Rom, 3, 2, that to them were committed the oracles of God.
pns32 vbdr dt np2, rg-crq n2 vbr. np1, crd, crd, cst p-acp pno32 vbdr vvn dt n2 pp-f np1.
(21) section (DIV2)
4013
Image 160
4696
Looke 9, Rom, 4, and so forward. 1 Euery of these is most excellent. 2 We now haue them as well as they.
Look 9, Rom, 4, and so forward. 1 Every of these is most excellent. 2 We now have them as well as they.
n1 crd, np1, crd, cc av av-j. vvd d pp-f d vbz av-ds j. crd pns12 av vhb pno32 c-acp av c-acp pns32.
(21) section (DIV2)
4013
Image 160
4697
3 They alone are not sufficient; for the Iewes had them and receiued not Christ. But heere a question may be, whether but some, or none receiued the word? Aun.
3 They alone Are not sufficient; for the Iewes had them and received not christ. But Here a question may be, whither but Some, or none received the word? Nias.
crd pns32 av-j vbr xx j; p-acp dt np2 vhd pno32 cc vvd xx np1. cc-acp av dt n1 vmb vbi, cs p-acp d, cc pix vvd dt n1? dt.
(21) section (DIV2)
4016
Image 160
4698
Some did receiue, all did not, whom it concerned, and who had meanes.
some did receive, all did not, whom it concerned, and who had means.
d vdd vvi, d vdd xx, ro-crq pn31 vvd, cc r-crq vhd n2.
(21) section (DIV2)
4018
Image 160
4699
1 Where we may see, that howsoeuer that the Gospell hath not the full fruite we could wish, yet some it hath.
1 Where we may see, that howsoever that the Gospel hath not the full fruit we could wish, yet Some it hath.
vvn c-crq pns12 vmb vvi, cst c-acp cst dt n1 vhz xx dt j n1 pns12 vmd vvi, av d pn31 vhz.
(21) section (DIV2)
4019
Image 160
4700
2 That Christ, though hee were not receiued, beeing in his calling, gaue not ouer. 3 Though the vvorld marke not who receiueth the vvord, yet God doth.
2 That christ, though he were not received, being in his calling, gave not over. 3 Though the world mark not who receiveth the word, yet God does.
crd cst np1, cs pns31 vbdr xx vvn, vbg p-acp po31 n-vvg, vvd xx a-acp. crd c-acp dt n1 vvb xx r-crq vvz dt n1, av np1 vdz.
(21) section (DIV2)
4020
Image 160
4701
Theyr behauiour is, that they receiued him not. It is the neglect of duty. VVe may consider toward whom this was, and what the fault was.
Their behaviour is, that they received him not. It is the neglect of duty. We may Consider towards whom this was, and what the fault was.
po32 n1 vbz, cst pns32 vvd pno31 xx. pn31 vbz dt n1 pp-f n1. pns12 vmb vvi p-acp ro-crq d vbds, cc q-crq dt n1 vbds.
(21) section (DIV2)
4022
Image 160
4702
It was toward the VVord, in his doctrine, his person, his office, his members, ministers or professors, all & euery whereof we ought to receiue.
It was towards the Word, in his Doctrine, his person, his office, his members, Ministers or professors, all & every whereof we ought to receive.
pn31 vbds p-acp dt n1, p-acp po31 n1, po31 n1, po31 n1, po31 n2, n2 cc n2, d cc d c-crq pns12 vmd pc-acp vvi.
(21) section (DIV2)
4024
Image 160
4703
The fault is not receiuing. This not receiuing, is refusing of a thing proffered and tendered, which in such a case as this cannot choose but be a grieuous sin:
The fault is not receiving. This not receiving, is refusing of a thing proffered and tendered, which in such a case as this cannot choose but be a grievous since:
dt n1 vbz xx vvg. d xx vvg, vbz vvg pp-f dt n1 j-vvn cc vvn, r-crq p-acp d dt n1 c-acp d vmbx vvi cc-acp vbi dt j n1:
(21) section (DIV2)
4025
Image 160
4704
so as Christ bid his Apostle in the like, to shake off the dust of theyr feete for a witnesse.
so as christ bid his Apostle in the like, to shake off the dust of their feet for a witness.
av c-acp np1 vvd po31 n1 p-acp dt j, pc-acp vvi a-acp dt n1 pp-f po32 n2 p-acp dt n1.
(21) section (DIV2)
4025
Image 160
4705
The Iewes no doubt thought, that they did not offend this way;
The Iewes no doubt Thought, that they did not offend this Way;
dt np2 dx n1 vvd, cst pns32 vdd xx vvi d n1;
(21) section (DIV2)
4026
Image 160
4706
so as that we may see into how grieuous a sinne a man may fall before euer he be aware.
so as that we may see into how grievous a sin a man may fallen before ever he be aware.
av c-acp cst pns12 vmb vvi p-acp c-crq j dt n1 dt n1 vmb vvi a-acp av pns31 vbb j.
(21) section (DIV2)
4026
Image 160
4707
This receiuing is as the thing bodily, spiritually.
This receiving is as the thing bodily, spiritually.
d vvg vbz p-acp dt n1 j, av-j.
(21) section (DIV2)
4027
Image 160
4708
Christ is both man and God, and must be receiued both waies, so as that they offend, who giue not Christ the best outward entertainement they can.
christ is both man and God, and must be received both ways, so as that they offend, who give not christ the best outward entertainment they can.
np1 vbz d n1 cc n1, cc vmb vbi vvn d n2, av c-acp cst pns32 vvb, r-crq vvb xx np1 dt js j n1 pns32 vmb.
(21) section (DIV2)
4027
Image 160
4709
Much more they who doe not 1 know, 2, acknowledge, 3 loue, 4 belieue, 5 obey Christ.
Much more they who do not 1 know, 2, acknowledge, 3 love, 4 believe, 5 obey christ.
av-d av-dc pns32 r-crq vdb xx crd vvb, crd, vvb, crd n1, crd vvb, crd vvi np1.
(21) section (DIV2)
4028
Image 160
4710
Now if Christ the King of heauen and earth, was not receiued, why should we thinke much if we be not?
Now if christ the King of heaven and earth, was not received, why should we think much if we be not?
av cs np1 dt n1 pp-f n1 cc n1, vbds xx vvn, q-crq vmd pns12 vvi d cs pns12 vbb xx?
(21) section (DIV2)
4029
Image 160
4711
The eyght thing said of the VVord, is whosoeuer, or as many as receiued, &c. VVherein we may consider what he doth, and to whom.
The eyght thing said of the Word, is whosoever, or as many as received, etc. Wherein we may Consider what he does, and to whom.
dt crd n1 vvd pp-f dt n1, vbz c-crq, cc c-acp d c-acp vvd, av c-crq pns12 vmb vvi r-crq pns31 vdz, cc p-acp ro-crq.
(21) section (DIV2)
4030
Image 160
4712
He giueth prerogatiue to be the sonnes of God to such as receiue him. These are noted by two markes, of fayth and regeneration.
He gives prerogative to be the Sons of God to such as receive him. These Are noted by two marks, of faith and regeneration.
pns31 vvz n1 pc-acp vbi dt n2 pp-f np1 p-acp d c-acp vvi pno31. d vbr vvn p-acp crd n2, pp-f n1 cc n1.
(21) section (DIV2)
4031
Image 161
4713
In that which he doth, we may marke what it is called, who doth it, and the thing done.
In that which he does, we may mark what it is called, who does it, and the thing done.
p-acp d r-crq pns31 vdz, pns12 vmb vvi r-crq pn31 vbz vvn, r-crq vdz pn31, cc dt n1 vdn.
(21) section (DIV2)
4033
Image 161
4714
It is called a gift, in that it is sayd, he giueth. Giuing is free bestowing of property, this is free, else were it desert, or bargaine, or some such.
It is called a gift, in that it is said, he gives. Giving is free bestowing of property, this is free, Else were it desert, or bargain, or Some such.
pn31 vbz vvn dt n1, p-acp cst pn31 vbz vvn, pns31 vvz. vvg vbz j n-vvg pp-f n1, d vbz j, av vbdr pn31 n1, cc n1, cc d d.
(21) section (DIV2)
4034
Image 161
4715
And indeed Christ was giuen to vs. Esay, 9, 6. Iohn, 3, 16. But it may be obiected, that it is a ransome or purchase. Answere.
And indeed christ was given to us Isaiah, 9, 6. John, 3, 16. But it may be objected, that it is a ransom or purchase. Answer.
cc av np1 vbds vvn p-acp pno12 np1, crd, crd np1, crd, crd p-acp pn31 vmb vbi vvn, cst pn31 vbz dt n1 cc n1. n1.
(21) section (DIV2)
4036
Image 161
4716
As it is from Christ to God the father, so it is a ransome, but from the Father,
As it is from christ to God the father, so it is a ransom, but from the Father,
p-acp pn31 vbz p-acp np1 p-acp np1 dt n1, av pn31 vbz dt n1, cc-acp p-acp dt n1,
(21) section (DIV2)
4038
Image 161
4717
and Christ to vs, a free gift. So as that there is nothing in our selues to procure this, nor keepe it,
and christ to us, a free gift. So as that there is nothing in our selves to procure this, nor keep it,
cc np1 p-acp pno12, dt j n1. av p-acp d pc-acp vbz pix p-acp po12 n2 pc-acp vvi d, ccx vvi pn31,
(21) section (DIV2)
4038
Image 161
4718
but all is fauour, which wanting we must pray for, hauing, we must prayse God. He that doth this, is the Word.
but all is favour, which wanting we must pray for, having, we must praise God. He that does this, is the Word.
cc-acp d vbz n1, r-crq vvg pns12 vmb vvi p-acp, vhg, pns12 vmb vvi np1. pns31 cst vdz d, vbz dt n1.
(21) section (DIV2)
4039
Image 161
4719
It may be obiected that euery good gift, is from the Father of lights, and so from the Father.
It may be objected that every good gift, is from the Father of lights, and so from the Father.
pn31 vmb vbi vvn cst d j n1, vbz p-acp dt n1 pp-f n2, cc av p-acp dt n1.
(21) section (DIV2)
4041
Image 161
4720
Father, Iames 1, 17, is a name common to the three persons. But putcase it be for the first person, the Father giueth all to the Sonne:Father, James 1, 17, is a name Common to the three Persons. But putcase it be for the First person, the Father gives all to the Son:
n1, np1 vvn, crd, vbz dt n1 j p-acp dt crd n2. p-acp n1 pn31 vbb p-acp dt ord n1, dt n1 vvz d p-acp dt n1:
(21) section (DIV2)
4042
Image 161
4721
whereupon we may see that the Sonne is God, in that he can make sonnes of God,
whereupon we may see that the Son is God, in that he can make Sons of God,
c-crq pns12 vmb vvi cst dt n1 vbz np1, p-acp cst pns31 vmb vvi n2 pp-f np1,
(21) section (DIV2)
4042
Image 161
4722
and this of being a child of God, cannot but be an excellent fauour, in that the whole Trinity giueth it.
and this of being a child of God, cannot but be an excellent favour, in that the Whole Trinity gives it.
cc d pp-f vbg dt n1 pp-f np1, vmbx p-acp vbi dt j n1, p-acp d dt j-jn np1 vvz pn31.
(21) section (DIV2)
4042
Image 161
4723
The thing done followeth, prerogatiue to be the sonnes of God: wherein is the kind of the thing, and the commendation.
The thing done follows, prerogative to be the Sons of God: wherein is the kind of the thing, and the commendation.
dt n1 vdn vvz, n1 pc-acp vbi dt n2 pp-f np1: c-crq vbz dt n1 pp-f dt n1, cc dt n1.
(21) section (DIV2)
4043
Image 161
4724
The kind, to be the sonnes of God, commendation, prerogatiue.
The kind, to be the Sons of God, commendation, prerogative.
dt n1, pc-acp vbi dt n2 pp-f np1, n1, n1.
(21) section (DIV2)
4044
Image 161
4725
The Word translated, sonnes, were better children as it signifieth, so as that ignorant people, might not be hindred of their comfort intended heere, being of womans sex.
The Word translated, Sons, were better children as it signifies, so as that ignorant people, might not be hindered of their Comfort intended Here, being of woman's sex.
dt n1 vvn, n2, vbdr jc n2 c-acp pn31 vvz, av c-acp cst j n1, vmd xx vbi vvn pp-f po32 n1 vvd av, vbg pp-f ng1 n1.
(21) section (DIV2)
4045
Image 161
4726
These children are sayd to be of God. Child of God, is either by nature, or fauour.
These children Are said to be of God. Child of God, is either by nature, or favour.
d n2 vbr vvn pc-acp vbi pp-f np1. n1 pp-f np1, vbz av-d p-acp n1, cc n1.
(21) section (DIV2)
4046
Image 161
4727
By nature, as the Word and Christ, nothing else.
By nature, as the Word and christ, nothing Else.
p-acp n1, c-acp dt n1 cc np1, pix av.
(21) section (DIV2)
4048
Image 161
4728
It may be obiected, 2 Peter, 1, 4, that we should be partakers of the diuine nature. Answer:
It may be objected, 2 Peter, 1, 4, that we should be partakers of the divine nature. Answer:
pn31 vmb vbi vvn, crd np1, crd, crd, cst pns12 vmd vbi n2 pp-f dt j-jn n1. n1:
(21) section (DIV2)
4049
Image 161
4729
nature doth signifie qualities and properties flowing from the diuine nature, not the essence it selfe.
nature does signify qualities and properties flowing from the divine nature, not the essence it self.
n1 vdz vvi n2 cc n2 vvg p-acp dt j-jn n1, xx dt n1 pn31 n1.
(21) section (DIV2)
4050
Image 161
4730
It is not meant therefore heere, Children by nature. By fauour are Angels or mankind.
It is not meant Therefore Here, Children by nature. By favour Are Angels or mankind.
pn31 vbz xx vvn av av, n2 p-acp n1. p-acp n1 vbr n2 cc n1.
(21) section (DIV2)
4051
Image 161
4731
We neuer shalbe Angels, for we shall haue our soules at the last resurrection ioyned to our bodyes, Angels are spirits.
We never shall Angels, for we shall have our Souls At the last resurrection joined to our bodies, Angels Are spirits.
pns12 av vmb n2, c-acp pns12 vmb vhi po12 n2 p-acp dt ord n1 vvn p-acp po12 n2, n2 vbr n2.
(21) section (DIV2)
4053
Image 161
4732
We shalbe like Angels for immortality, needing no bodily thinges, being in the presence of God, otherwise not.
We shall like Angels for immortality, needing no bodily things, being in the presence of God, otherwise not.
pns12 vmb vvi n2 p-acp n1, vvg dx j n2, vbg p-acp dt n1 pp-f np1, av xx.
(21) section (DIV2)
4054
Image 161
4733
Mankind, or men and women, may be the Children of God by creation, or generation, adoption, regeneration, imitation.
Mankind, or men and women, may be the Children of God by creation, or generation, adoption, regeneration, imitation.
n1, cc n2 cc n2, vmb vbi dt n2 pp-f np1 p-acp n1, cc n1, n1, n1, n1.
(21) section (DIV2)
4055
Image 161
4734
By creation, as Adam and Eue, whom God himselfe immediatly made. By generation, as all other men and women.
By creation, as Adam and Eue, whom God himself immediately made. By generation, as all other men and women.
p-acp n1, c-acp np1 cc np1, ro-crq np1 px31 av-j vvn. p-acp n1, c-acp d j-jn n2 cc n2.
(21) section (DIV2)
4056
Image 161
4735
Adoption, by being made a Child after one is not by nature. Regeneration, when the beginning of heauenly life, is wrought in a party.
Adoption, by being made a Child After one is not by nature. Regeneration, when the beginning of heavenly life, is wrought in a party.
n1, p-acp vbg vvn dt n1 p-acp crd vbz xx p-acp n1. n1, c-crq dt n1 pp-f j n1, vbz vvn p-acp dt n1.
(21) section (DIV2)
4058
Image 161
4736
Imitation, when one indeauoureth to be like God, in recouery of his image. Creation is not heere vnderstood.
Imitation, when one indeauoureth to be like God, in recovery of his image. Creation is not Here understood.
n1, c-crq pi vvz pc-acp vbi j np1, p-acp n1 pp-f po31 n1. n1 vbz xx av vvn.
(21) section (DIV2)
4060
Image 161
4737
For so are all creatures after a sort the children of God: and heere the Euangelist setteth out an especiall fauour.
For so Are all creatures After a sort the children of God: and Here the Evangelist sets out an especial favour.
p-acp av vbr d n2 p-acp dt n1 dt n2 pp-f np1: cc av dt np1 vvz av dt j n1.
(21) section (DIV2)
4061
Image 161
4738
The other three sortes are true:
The other three sorts Are true:
dt j-jn crd n2 vbr j:
(21) section (DIV2)
4062
Image 161
4739
but yet adoption is cheefely meant, whereof so much is mentioned in the scriptures, and is the forerunning cause of the other two folowing.
but yet adoption is chiefly meant, whereof so much is mentioned in the Scriptures, and is the forerunning cause of the other two following.
cc-acp av n1 vbz av-jn vvn, c-crq av d vbz vvn p-acp dt n2, cc vbz dt vvg n1 pp-f dt j-jn crd vvg.
(21) section (DIV2)
4062
Image 161
4740
A doption is a word taken from the ciuill lawe.
A doption is a word taken from the civil law.
dt n1 vbz dt n1 vvn p-acp dt j n1.
(21) section (DIV2)
4063
Image 161
4741
Heere it signifieth Gods fauour to some of Adams posterity, whereby he taketh them to himselfe in speciall sort, giuing them the rites and dues of children.
Here it signifies God's favour to Some of Adams posterity, whereby he Takes them to himself in special sort, giving them the Rites and dues of children.
av pn31 vvz ng1 n1 p-acp d pp-f npg1 n1, c-crq pns31 vvz pno32 p-acp px31 p-acp j n1, vvg pno32 dt n2 cc n2-jn pp-f n2.
(21) section (DIV2)
4064
Image 161
4742
Hence commeth the household of faith, Galat: 6, 10, the father-hood, Ephe: 3.
Hence comes the household of faith, Galatians: 6, 10, the fatherhood, Ephes: 3.
av vvz dt n1 pp-f n1, n1: crd, crd, dt n1, n1: crd
(21) section (DIV2)
4065
Image 161
4743
For better knowing heereof, we may consider the benefites gotten by this adoption, and the properties thereof.
For better knowing hereof, we may Consider the benefits got by this adoption, and the properties thereof.
p-acp jc vvg av, pns12 vmb vvi dt n2 vvn p-acp d n1, cc dt n2 av.
(21) section (DIV2)
4066
Image 162
4744
In the ciuill lawe, it is sayd, the adopted getteth the adopters name, mony and holy thinges, as place of buriall &c. Ours, doe far surmount these, for we obtaine.
In the civil law, it is said, the adopted gets the adopters name, money and holy things, as place of burial etc. Ours, do Far surmount these, for we obtain.
p-acp dt j n1, pn31 vbz vvn, dt j-vvn vvz dt ng1 n1, n1 cc j n2, c-acp n1 pp-f n1 av png12, vdb av-j vvi d, c-acp pns12 vvb.
(21) section (DIV2)
4067
Image 162
4745
Gods fauour and indulgence toward vs. Malac: 3, 17. Wherein is 1 free forgiuenesse of sinnes all, fault and punishment:
God's favour and indulgence towards us Malachi: 3, 17. Wherein is 1 free forgiveness of Sins all, fault and punishment:
npg1 n1 cc n1 p-acp pno12 np1: crd, crd c-crq vbz vvn j n1 pp-f n2 d, n1 cc n1:
(21) section (DIV2)
4069
Image 162
4746
this is blessednesse, hath peace of conscience &c. 2 Acceptance of imperfect obedience. Secondly, the Spirit of adoption, whereby we cry Abba, father.
this is blessedness, hath peace of conscience etc. 2 Acceptance of imperfect Obedience. Secondly, the Spirit of adoption, whereby we cry Abba, father.
d vbz n1, vhz n1 pp-f n1 av crd n1 pp-f j n1. ord, dt n1 pp-f n1, c-crq pns12 vvb np1, n1.
(21) section (DIV2)
4070
Image 162
4747
This hath a gift, and ability to pray, promise and perswasion to be heard.
This hath a gift, and ability to pray, promise and persuasion to be herd.
d vhz dt n1, cc n1 pc-acp vvi, n1 cc n1 pc-acp vbi vvn.
(21) section (DIV2)
4073
Image 162
4748
3 That our father doth lay vp for vs, 2, Cor, 12, 14, Heb: 11, 40. 4 Protection in good estate, deliuerance out of euill, so God dealt by Israell. Exod, 4, 22, 23.
3 That our father does lay up for us, 2, Cor, 12, 14, Hebrew: 11, 40. 4 Protection in good estate, deliverance out of evil, so God dealt by Israel. Exod, 4, 22, 23.
crd cst po12 n1 vdz vvi a-acp p-acp pno12, crd, fw-la, crd, crd, n1: crd, crd crd n1 p-acp j n1, n1 av pp-f n-jn, av np1 vvd p-acp np1. np1, crd, crd, crd
(21) section (DIV2)
4074
Image 162
4749
5 Quietnesse of conscience in the vse of the creatures Eccle, 3, 12. 6 Inheritance in the heauens.
5 Quietness of conscience in the use of the creatures Eccle, 3, 12. 6 Inheritance in the heavens.
crd n1 pp-f n1 p-acp dt n1 pp-f dt ng1 n1, crd, crd crd n1 p-acp dt n2.
(21) section (DIV2)
4076
Image 162
4750
7 Causing of all thinges to worke, for the adopteds good. The properties are that this adoption is.
7 Causing of all things to work, for the adopteds good. The properties Are that this adoption is.
crd vvg pp-f d n2 pc-acp vvi, p-acp dt n2 j. dt n2 vbr d d n1 vbz.
(21) section (DIV2)
4078
Image 162
4751
1 To a better estate, then all the world can afford. 2 With exception of the crosse.
1 To a better estate, then all the world can afford. 2 With exception of the cross.
vvn p-acp dt jc n1, cs d dt n1 vmb vvi. crd p-acp n1 pp-f dt n1.
(21) section (DIV2)
4080
Image 162
4752
3 It is permanent, though it may be shaken, it neuer shalbe vndone. Thus far the thing: The commendation foloweth, prerogatiue.
3 It is permanent, though it may be shaken, it never shall undone. Thus Far the thing: The commendation Followeth, prerogative.
crd pn31 vbz j, cs pn31 vmb vbi vvn, pn31 av-x vmb|vbi vvn. av av-j dt n1: dt n1 vvz, n1.
(21) section (DIV2)
4082
Image 162
4753
Some abuse this word, for power by nature to some good thing, vntruly, vnlearnedly.
some abuse this word, for power by nature to Some good thing, untruly, unlearnedly.
d n1 d n1, p-acp n1 p-acp n1 p-acp d j n1, av-j, av-j.
(21) section (DIV2)
4084
Image 162
4754
They read it so, power: as that it should be meant, to be in the parties power,
They read it so, power: as that it should be meant, to be in the parties power,
pns32 vvb pn31 av, n1: p-acp cst pn31 vmd vbi vvn, pc-acp vbi p-acp dt ng1 n1,
(21) section (DIV2)
4085
Image 162
4755
if they would, to be the sonnes God. Heere it cannot be so taken, as being sayd, of such who haue the Spirit.
if they would, to be the Sons God. Here it cannot be so taken, as being said, of such who have the Spirit.
cs pns32 vmd, pc-acp vbi dt ng1 n1. av pn31 vmbx vbi av vvn, c-acp vbg vvn, pp-f d r-crq vhb dt n1.
(21) section (DIV2)
4085
Image 162
4756
Sure it is, that for first conuersion, we can doe nothing, but are only passiues.
Sure it is, that for First conversion, we can do nothing, but Are only passives.
av-j pn31 vbz, cst p-acp ord n1, pns12 vmb vdi pix, cc-acp vbr j n2-jn.
(21) section (DIV2)
4087
Image 162
4757
Besides I say, vnlearnedly, for that the word, is vsed for prerogatiue, or priuiledge diuerse times elswhere, 1 Cor: 〈 … 〉.
Beside I say, unlearnedly, for that the word, is used for prerogative, or privilege diverse times elsewhere, 1 Cor: 〈 … 〉.
a-acp pns11 vvb, av-j, c-acp cst dt n1, vbz vvn p-acp n1, cc n1 j n2 av, crd np1: 〈 … 〉.
(21) section (DIV2)
4088
Image 162
4758
This may appeare, to be a very great prerogatiue. 1 If we consider who bestoweth it, to wit, God, infinit.
This may appear, to be a very great prerogative. 1 If we Consider who bestoweth it, to wit, God, infinite.
d vmb vvi, pc-acp vbi dt av j n1. vvd cs pns12 vvb r-crq vvz pn31, p-acp n1, np1, j.
(21) section (DIV2)
4089
Image 162
4759
2 Vpon whom, his vtter enemies, most miserable. 3 What thinges, as of adoption. The estate of being a child is inestimable: looke Hottom: in instit: 42.
2 Upon whom, his utter enemies, most miserable. 3 What things, as of adoption. The estate of being a child is inestimable: look Bottom: in Institutio: 42.
crd p-acp ro-crq, po31 j n2, av-ds j. crd q-crq n2, c-acp pp-f n1. dt n1 pp-f vbg dt n1 vbz j: vvb n1: p-acp fw-la: crd
(21) section (DIV2)
4091
Image 162
4760
4 Passing by how many mighty, noble, &c. Iustly then ought we, remembering whence we are raised to how great estate, cary our selues humbly all our life long.
4 Passing by how many mighty, noble, etc. Justly then ought we, remembering whence we Are raised to how great estate, carry our selves humbly all our life long.
crd j p-acp c-crq d j, j, av av-j av vmd pns12, vvg c-crq pns12 vbr vvn p-acp c-crq j n1, vvi po12 n2 av-j d po12 n1 av-j.
(21) section (DIV2)
4093
Image 162
4761
2 Shew all reuerence to God, who hath shewed these fauours on vs. 3 Cary our selues so to the world, as not discrediting the house we are of.
2 Show all Reverence to God, who hath showed these favours on us 3 Carry our selves so to the world, as not discrediting the house we Are of.
crd n1 d n1 p-acp np1, r-crq vhz vvn d n2 p-acp pno12 crd vvi po12 n2 av p-acp dt n1, c-acp xx vvg dt n1 pns12 vbr a-acp.
(21) section (DIV2)
4095
Image 162
4762
4 Prefer being a sonne or daughter to God, aboue all thinges in the world beside. Thus far what he doth.
4 Prefer being a son or daughter to God, above all things in the world beside. Thus Far what he does.
crd vvb vbg dt n1 cc n1 p-acp np1, p-acp d n2 p-acp dt n1 a-acp. av av-j r-crq pns31 vdz.
(21) section (DIV2)
4097
Image 162
4763
Now followeth to whom, as many as receiued him, these are noted by their beleeuing in his name, and by their begetting, &c.
Now follows to whom, as many as received him, these Are noted by their believing in his name, and by their begetting, etc.
av vvz p-acp ro-crq, p-acp d c-acp vvd pno31, d vbr vvn p-acp po32 vvg p-acp po31 n1, cc p-acp po32 n-vvg, av
(21) section (DIV2)
4098
Image 162
4764
These to whom, are set out by their duty, of receiuing him: & their generality as many.
These to whom, Are Set out by their duty, of receiving him: & their generality as many.
d p-acp ro-crq, vbr vvn av p-acp po32 n1, pp-f vvg pno31: cc po32 n1 p-acp d.
(21) section (DIV2)
4099
Image 162
4765
The duty we haue knowen before: heere it is set,
The duty we have known before: Here it is Set,
dt n1 pns12 vhb vvn a-acp: av pn31 vbz vvn,
(21) section (DIV2)
4100
Image 162
4766
1 As necessary, as no way to be the children of God, without it, of what condition soeuer one be.
1 As necessary, as no Way to be the children of God, without it, of what condition soever one be.
vvd p-acp j, c-acp dx n1 pc-acp vbi dt n2 pp-f np1, p-acp pn31, pp-f r-crq n1 av crd vbi.
(21) section (DIV2)
4101
Image 162
4767
2 Noting the tyme of receiuing him, to wit, when he came among them; and proffered himselfe vnto them.
2 Noting the time of receiving him, to wit, when he Come among them; and proffered himself unto them.
crd vvg dt n1 pp-f vvg pno31, p-acp n1, c-crq pns31 vvd p-acp pno32; cc vvd px31 p-acp pno32.
(21) section (DIV2)
4102
Image 162
4768
So that though we haue purpose to receiue him, and doe not when he offereth, we are neuer the neerer,
So that though we have purpose to receive him, and do not when he Offereth, we Are never the nearer,
av cst cs pns12 vhb n1 pc-acp vvi pno31, cc vdb xx c-crq pns31 vvz, pns12 vbr av-x dt jc,
(21) section (DIV2)
4102
Image 162
4769
when once the doore is shut: looke, Luke, 13, 25. Mathew, 25, 10.
when once the door is shut: look, Lycia, 13, 25. Matthew, 25, 10.
c-crq c-acp dt n1 vbz vvn: vvb, av, crd, crd np1, crd, crd
(21) section (DIV2)
4102
Image 162
4770
The generality shutteth out no receiuer, neither in the manner of receiuing, nor in the measure,
The generality shutteth out no receiver, neither in the manner of receiving, nor in the measure,
dt n1 vvz av dx n1, av-dx p-acp dt n1 pp-f vvg, ccx p-acp dt n1,
(21) section (DIV2)
4103
Image 162
4771
nor in the condition of the receiuer. Some cannot receiue Christ, euery way outwardly:
nor in the condition of the receiver. some cannot receive christ, every Way outwardly:
ccx p-acp dt n1 pp-f dt n1. d vmbx vvi np1, d n1 av-j:
(21) section (DIV2)
4103
Image 162
4772
though it be but with a cup of cold water, they shall not loose their reward.
though it be but with a cup of cold water, they shall not lose their reward.
cs pn31 vbi cc-acp p-acp dt n1 pp-f j-jn n1, pns32 vmb xx vvi po32 n1.
(21) section (DIV2)
4104
Image 162
4773
Some receiue him with small knowledge, weake fayth; they are children if they will grow, and continue.
some receive him with small knowledge, weak faith; they Are children if they will grow, and continue.
d vvi pno31 p-acp j n1, j n1; pns32 vbr n2 cs pns32 vmb vvi, cc vvi.
(21) section (DIV2)
4105
Image 163
4774
Some are receiuers in many and great crosses, yet vvill theyr beeing children, lessen and ease their crosses.
some Are Receivers in many and great Crosses, yet will their being children, lessen and ease their Crosses.
d vbr n2 p-acp d cc j n2, av vmb po32 vbg n2, vvi cc vvi po32 n2.
(21) section (DIV2)
4106
Image 163
4775
Now then, seeing that receiuers of the Word haue such fauours, who would not receiue?
Now then, seeing that Receivers of the Word have such favours, who would not receive?
av av, vvg d n2 pp-f dt n1 vhb d n2, r-crq vmd xx vvi?
(21) section (DIV2)
4107
Image 163
4776
Or seeing that the Word doth so think of receiuers, why should not we make great account of them?
Or seeing that the Word does so think of Receivers, why should not we make great account of them?
cc vvg cst dt n1 vdz av vvi pp-f n2, q-crq vmd xx pns12 vvi j n1 pp-f pno32?
(21) section (DIV2)
4108
Image 163
4777
But heere it may be demaunded, 1 Is our receiuing the Word, a cause of our beeing the children of God? Aun. No:
But Here it may be demanded, 1 Is our receiving the Word, a cause of our being the children of God? Nias. No:
p-acp av pn31 vmb vbi vvn, crd vbz po12 vvg dt n1, dt n1 pp-f po12 vbg dt n2 pp-f np1? dt. uh-dx:
(21) section (DIV2)
4109
Image 163
4778
wee are children adopted in Christ. It is no working cause with God, it onely declareth vnto me.
we Are children adopted in christ. It is no working cause with God, it only Declareth unto me.
pns12 vbr n2 vvn p-acp np1. pn31 vbz dx j-vvg n1 p-acp np1, pn31 av-j vvz p-acp pno11.
(21) section (DIV2)
4110
Image 163
4779
2 Is our receiuing before our beeing children? Neither.
2 Is our receiving before our being children? Neither.
crd vbz po12 vvg p-acp po12 vbg n2? d.
(21) section (DIV2)
4111
Image 163
4780
In order is first beeing a child, then followeth receiuing, though sometimes for time they goe together.
In order is First being a child, then follows receiving, though sometime for time they go together.
p-acp n1 vbz ord vbg dt n1, av vvz vvg, cs av c-acp n1 pns32 vvb av.
(21) section (DIV2)
4112
Image 163
4781
3 What then is the meaning heereof? Aun.
3 What then is the meaning hereof? Nias.
crd q-crq av vbz dt n1 av? dt.
(21) section (DIV2)
4113
Image 163
4782
The Euangelist writeth to young and new receiuers, who were willing indeede to receiue, but presently saw nothing but crosses and calamities:
The Evangelist Writeth to young and new Receivers, who were willing indeed to receive, but presently saw nothing but Crosses and calamities:
dt np1 vvz p-acp j cc j n2, r-crq vbdr j av pc-acp vvi, cc-acp av-j vvd pix cc-acp n2 cc n2:
(21) section (DIV2)
4114
Image 163
4783
hee therefore wisheth thē to know theyr estate though nothing, yet that they are the children of God:
he Therefore wishes them to know their estate though nothing, yet that they Are the children of God:
pns31 av vvz pno32 pc-acp vvi po32 n1 cs pix, av cst pns32 vbr dt n2 pp-f np1:
(21) section (DIV2)
4114
Image 163
4784
whereuppon Paule prayeth for the Ephesians, 1, chap, 18 verse.
whereupon Paul Prayeth for the Ephesians, 1, chap, 18 verse.
c-crq np1 vvz p-acp dt njp2, crd, n1, crd n1.
(21) section (DIV2)
4114
Image 163
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1 By this Christians should learne not to mislike theyr present estate for crosses, but to search into it,
1 By this Christians should Learn not to mislike their present estate for Crosses, but to search into it,
vvn p-acp d np1 vmd vvi xx pc-acp vvi po32 j n1 p-acp n2, cc-acp pc-acp vvi p-acp pn31,
(21) section (DIV2)
4115
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4786
& they shall find matter of great comfort.
& they shall find matter of great Comfort.
cc pns32 vmb vvi n1 pp-f j n1.
(21) section (DIV2)
4115
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4787
2 That neuer any sauing grace is alone, receiuing is with adoption, so as that we finding out one sauing grace in our selues, we may be sure that we haue more.
2 That never any Saving grace is alone, receiving is with adoption, so as that we finding out one Saving grace in our selves, we may be sure that we have more.
crd cst av-x d vvg n1 vbz j, vvg vbz p-acp n1, av c-acp cst pns12 vvg av pi vvg n1 p-acp po12 n2, pns12 vmb vbi j cst pns12 vhb dc.
(21) section (DIV2)
4116
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4788
3 Adoption is in the beginning of all sauing graces. 4 We may iudge of our adoption, by our receiuing the Word.
3 Adoption is in the beginning of all Saving graces. 4 We may judge of our adoption, by our receiving the Word.
crd n1 vbz p-acp dt n-vvg pp-f d vvg n2. crd pns12 vmb vvi pp-f po12 n1, p-acp po12 n-vvg dt n1.
(21) section (DIV2)
4117
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4789
Now followeth the noting of these parties: 1 by theyr beliefe, and wherein is the action, or dutie, and obiect.
Now follows the noting of these parties: 1 by their belief, and wherein is the actium, or duty, and Object.
av vvz dt vvg pp-f d n2: crd p-acp po32 n1, cc c-crq vbz dt n1, cc n1, cc n1.
(21) section (DIV2)
4119
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Action or dutie is belieuing, whereof wee haue spoken in another place. Obiect, his Name, his, that is the word comming, as before.
Actium or duty is believing, whereof we have spoken in Another place. Object, his Name, his, that is the word coming, as before.
n1 cc n1 vbz vvg, c-crq pns12 vhb vvn p-acp j-jn n1. n1, po31 n1, po31, cst vbz dt n1 vvg, c-acp a-acp.
(21) section (DIV2)
4120
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4791
His Name by a manner of speech in the Hebrew tongue, is put for himselfe, God is his Name, Gods Name is himselfe.His Name by a manner of speech in the Hebrew tongue, is put for himself, God is his Name, God's Name is himself.
po31 n1 p-acp dt n1 pp-f n1 p-acp dt njp n1, vbz vvn p-acp px31, np1 vbz po31 n1, ng1 n1 vbz px31.
(21) section (DIV2)
4122
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4792
Now him, must we vnderstand as before, verse 11. 1 Mark, that first the things that make the word known, are called himselfe, so as that as we vse them, we vse him.
Now him, must we understand as before, verse 11. 1 Mark, that First the things that make the word known, Are called himself, so as that as we use them, we use him.
av pno31, vmb pns12 vvi c-acp a-acp, n1 crd crd n1, cst ord dt n2 cst vvb dt n1 vvn, vbr vvn px31, av c-acp d c-acp pns12 vvb pno32, pns12 vvb pno31.
(21) section (DIV2)
4123
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2 That faith is a note of a true receiuer. 3 That faith especially respecteth Christ.
2 That faith is a note of a true receiver. 3 That faith especially respecteth christ.
crd cst n1 vbz dt n1 pp-f dt j n1. crd cst n1 av-j vvz np1.
(21) section (DIV2)
4125
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4794
Thus farre for their beliefe, their birth followeth, verse, 13. Wherein is shewen, whence they are not borne, and whence they are.
Thus Far for their belief, their birth follows, verse, 13. Wherein is shown, whence they Are not born, and whence they Are.
av av-j p-acp po32 n1, po32 n1 vvz, n1, crd c-crq vbz vvn, c-crq pns32 vbr xx vvn, cc c-crq pns32 vbr.
(21) section (DIV2)
4127
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4795
They are not borne of blood, nor of the will of the flesh, nor of the will of man.
They Are not born of blood, nor of the will of the Flesh, nor of the will of man.
pns32 vbr xx vvn pp-f n1, ccx pp-f dt n1 pp-f dt n1, ccx pp-f dt n1 pp-f n1.
(21) section (DIV2)
4129
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4796
These three branches for substance signifie one thing.
These three branches for substance signify one thing.
d crd n2 p-acp n1 vvi crd n1.
(21) section (DIV2)
4130
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4797
Blood, the Greeke is bloods, that whereof man taketh his beginning of conception, or his beginning to be in the world. Looke Ezech, 16, 6. Will, is heere strong lust, & concupiscence, as is in creatures for procreation.Blood, the Greek is bloods, that whereof man Takes his beginning of conception, or his beginning to be in the world. Look Ezekiel, 16, 6. Will, is Here strong lust, & concupiscence, as is in creatures for procreation.
n1, dt jp vbz n2, cst c-crq n1 vvz po31 n1 pp-f n1, cc po31 n1 pc-acp vbi p-acp dt n1. n1 n1, crd, crd n1, vbz av j n1, cc n1, c-acp vbz p-acp n2 p-acp n1.
(21) section (DIV2)
4131
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Flesh, some part or nature vnregenerate. Will, againe as before. In all which the Euangelist would note the vsuall beginning of man.Flesh, Some part or nature unregenerate. Will, again as before. In all which the Evangelist would note the usual beginning of man.
n1, d n1 cc n1 j. n1, av p-acp a-acp. p-acp d r-crq dt np1 vmd vvi dt j n1 pp-f n1.
(21) section (DIV2)
4133
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4799
1 Which first it is good for vs thoroughly to think of. 2 In thinking thereof to keepe a tenor of humility, considering whence we rise.
1 Which First it is good for us thoroughly to think of. 2 In thinking thereof to keep a tenor of humility, considering whence we rise.
vvn r-crq ord pn31 vbz j p-acp pno12 av-j pc-acp vvi pp-f. crd n1 vvg av pc-acp vvi dt n1 pp-f n1, vvg c-crq pns12 vvb.
(21) section (DIV2)
4136
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4800
3 Note the vile lusting of the flesh. 4 Learne to speake vnseemely thinges, comely and honestly.
3 Note the vile lusting of the Flesh. 4 Learn to speak unseemly things, comely and honestly.
crd n1 dt j j-vvg pp-f dt n1. crd vvb pc-acp vvi j n2, j cc av-j.
(21) section (DIV2)
4138
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4801
By this the Euangelist would shew, that the vsuall manner of birth, maketh not one the child of GOD:
By this the Evangelist would show, that the usual manner of birth, makes not one the child of GOD:
p-acp d dt np1 vmd vvi, cst dt j n1 pp-f n1, vv2 xx pi dt n1 pp-f np1:
(21) section (DIV2)
4140
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4802
not but that Gods children are carnally borne, but this is not sufficient. Quest. How is it said 1, Cor, 7, 14, that theyr chyldren are holy? Aun.
not but that God's children Are carnally born, but this is not sufficient. Quest. How is it said 1, Cor, 7, 14, that their children Are holy? Nias.
xx p-acp d ng1 n2 vbr av-j vvn, cc-acp d vbz xx j. n1. q-crq vbz pn31 j-vvn crd, uh, crd, crd, cst po32 n2 vbr j? dt.
(21) section (DIV2)
4140
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4803
Not morrally, but so as that they may not be hindered of the seales of the couenant.
Not morally, but so as that they may not be hindered of the Seals of the Covenant.
xx av-j, cc-acp av c-acp cst pns32 vmb xx vbi vvn pp-f dt n2 pp-f dt n1.
(21) section (DIV2)
4142
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4804
1 Learne heereby first, not to reioyce in nature, parentage, &c. 2 Presume not too much of good natures.
1 Learn hereby First, not to rejoice in nature, parentage, etc. 2 Presume not too much of good nature's.
crd vvb av ord, xx pc-acp vvi p-acp n1, n1, av crd vvb xx av av-d pp-f j n2.
(21) section (DIV2)
4143
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4805
3 Let parents helpe their children, to another birth.
3 Let Parents help their children, to Another birth.
crd vvb n2 vvi po32 n2, p-acp j-jn n1.
(21) section (DIV2)
4145
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4806
Now followeth whence they are borne, to wit, they are borne of God, where first, we must a little open the words.
Now follows whence they Are born, to wit, they Are born of God, where First, we must a little open the words.
av vvz c-crq pns32 vbr vvn, p-acp n1, pns32 vbr vvn pp-f np1, c-crq ord, pns12 vmb dt j j dt n2.
(21) section (DIV2)
4146
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4807
God is essentially, Father, as 1, Peter 1, 3, the Sonne, as 1, Iohn, 12, the holy Ghost, as Iohn 3, 3, 5, for the workes of the Trinity, to the creature, are ioynt.God is essentially, Father, as 1, Peter 1, 3, the Son, as 1, John, 12, the holy Ghost, as John 3, 3, 5, for the works of the Trinity, to the creature, Are joint.
np1 vbz av-j, n1, c-acp crd, np1 vvd, crd, dt n1, c-acp crd, np1, crd, dt j n1, c-acp np1 crd, crd, crd, p-acp dt n2 pp-f dt np1, p-acp dt n1, vbr j.
(21) section (DIV2)
4147
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4808
Of, in greeke en, vsually signifieth matter, heere it doth not so, but the efficient, or first worker.Of, in greek en, usually signifies matter, Here it does not so, but the efficient, or First worker.
pp-f, p-acp jp fw-fr, av-j vvz n1, av pn31 vdz xx av, cc-acp dt j, cc ord n1.
(21) section (DIV2)
4148
Image 164
4809
In deed naturall parents are so efficient, as of their matter we came, so is it not in our spirituall begetting.
In deed natural Parents Are so efficient, as of their matter we Come, so is it not in our spiritual begetting.
p-acp n1 j n2 vbr av j, c-acp pp-f po32 n1 pns12 vvd, av vbz pn31 xx p-acp po12 j n-vvg.
(21) section (DIV2)
4148
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4810
Borne: should better be, begotten, to expresse the greeke word, and the thing heere meant. The mother properly beareth, heere God is as a father who begetteth:Born: should better be, begotten, to express the greek word, and the thing Here meant. The mother properly bears, Here God is as a father who begetteth:
vvn: vmd jc vbb, vvn, pc-acp vvi dt jp n1, cc dt n1 av vvd. dt n1 av-j vvz, av np1 vbz p-acp dt n1 r-crq vvz:
(21) section (DIV2)
4149
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4811
so that the meaning is, the whole holy Trinity, worketh in vs this change.
so that the meaning is, the Whole holy Trinity, works in us this change.
av cst dt n1 vbz, dt j-jn j np1, vvz p-acp pno12 d n1.
(21) section (DIV2)
4150
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4812
This being borne, is the same with being the child of God, saue that there is signified one kind of being child, to wit, by adoption, heare by regeneration, there title, heere possession as it were in part.
This being born, is the same with being the child of God, save that there is signified one kind of being child, to wit, by adoption, hear by regeneration, there title, Here possession as it were in part.
d vbg vvn, vbz dt d p-acp vbg dt n1 pp-f np1, p-acp cst pc-acp vbz vvn crd n1 pp-f vbg n1, pc-acp vvi, p-acp n1, vvb p-acp n1, a-acp n1, av n1 c-acp pn31 vbdr p-acp n1.
(21) section (DIV2)
4151
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4813
To better vnderstanding heereof, we may consider the thing, the Author: the thing, being begotten; and this in the necessity of it, and in the nature.
To better understanding hereof, we may Consider the thing, the Author: the thing, being begotten; and this in the necessity of it, and in the nature.
p-acp jc n1 av, pns12 vmb vvi dt n1, dt n1: dt n1, vbg vvn; cc d p-acp dt n1 pp-f pn31, cc p-acp dt n1.
(21) section (DIV2)
4152
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4814
The necessity is such as that the Euangelist noteth it, not onely to be commendable present,
The necessity is such as that the Evangelist notes it, not only to be commendable present,
dt n1 vbz d c-acp cst dt np1 vvz pn31, xx av-j pc-acp vbi j j,
(21) section (DIV2)
4153
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4815
but necessary, so as without it we shall neuer well entertaine the Word. Looke.
but necessary, so as without it we shall never well entertain the Word. Look.
cc-acp j, av c-acp p-acp pn31 pns12 vmb av-x av vvi dt n1. n1.
(21) section (DIV2)
4153
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4816
Ioh: 3, 3, 5, 7. So as vnlesse we become as litle children, we cannot enter into the kingdome of heauen.
John: 3, 3, 5, 7. So as unless we become as little children, we cannot enter into the Kingdom of heaven.
np1: crd, crd, crd, crd av c-acp cs pns12 vvb p-acp j n2, pns12 vmbx vvi p-acp dt n1 pp-f n1.
(21) section (DIV2)
4153
Image 164
4817
The nature is not a like vnderstood of all, some take it for that which is called sanctification, others for the whole worke of grace, with whom I ioyne.
The nature is not a like understood of all, Some take it for that which is called sanctification, Others for the Whole work of grace, with whom I join.
dt n1 vbz xx dt av-j vvd pp-f d, d vvb pn31 p-acp d r-crq vbz vvn n1, n2-jn p-acp dt j-jn n1 pp-f n1, p-acp ro-crq pns11 vvb.
(21) section (DIV2)
4154
Image 164
4818
And as it is called regeneration or begetting, so is it like thereunto: saue that generation produceth substance, this doth produce onely qualities, and not all, not powers,
And as it is called regeneration or begetting, so is it like thereunto: save that generation Produceth substance, this does produce only qualities, and not all, not Powers,
cc c-acp pn31 vbz vvn n1 cc n-vvg, av vbz pn31 av-j av: p-acp d n1 vvz n1, d vdz vvi av-j n2, cc xx d, xx n2,
(21) section (DIV2)
4154
Image 164
4819
but habits, restoring to the power integrity, with ready applycation, to the first and proper obiect.
but habits, restoring to the power integrity, with ready application, to the First and proper Object.
cc-acp n2, vvg p-acp dt n1 n1, p-acp j n1, p-acp dt ord cc j n1.
(21) section (DIV2)
4154
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4820
Christ defineth it, Iohn, 3, 3, to be borne, begotten againe: the kind of it, birth, begetting, the property of it, againe.
christ defineth it, John, 3, 3, to be born, begotten again: the kind of it, birth, begetting, the property of it, again.
np1 vvz pn31, np1, crd, crd, pc-acp vbi vvn, vvn av: dt n1 pp-f pn31, n1, vvg, dt n1 pp-f pn31, av.
(21) section (DIV2)
4155
Image 164
4821
1 Birth or begetting in this kind, hath infusion of life this is called seed of God, 1, Iohn, 3, 9, to wit the gift of the holy ghost,
1 Birth or begetting in this kind, hath infusion of life this is called seed of God, 1, John, 3, 9, to wit the gift of the holy ghost,
crd n1 cc vvg p-acp d n1, vhz n1 pp-f n1 d vbz vvn n1 pp-f np1, crd, np1, crd, crd, pc-acp vvi dt n1 pp-f dt j n1,
(21) section (DIV2)
4156
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4822
like naturall heat, this continueth as long as spirituall life continueth.
like natural heat, this Continueth as long as spiritual life Continueth.
av-j j n1, d vvz a-acp av-j c-acp j n1 vvz.
(21) section (DIV2)
4156
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4823
2 Diffusion of it ouer the whole man, powers, parts, practises, the counter-poyson of originall sin.
2 Diffusion of it over the Whole man, Powers, parts, practises, the counterpoison of original since.
crd n1 pp-f pn31 p-acp dt j-jn n1, n2, n2, n2, dt n1 pp-f j-jn n1.
(21) section (DIV2)
4157
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4824
The property againe, not to the same life as Nicodemus thought, but to another, which is called the life of God, Christ, the inner man the new man. And is.
The property again, not to the same life as Nicodemus Thought, but to Another, which is called the life of God, christ, the inner man the new man. And is.
dt n1 av, xx p-acp dt d n1 c-acp np1 vvd, cc-acp p-acp j-jn, r-crq vbz vvn dt n1 pp-f np1, np1, dt j n1 dt j n1. cc vbz.
(21) section (DIV2)
4158
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4825
When a man in any life naturall, ciuill, houshold, solitary, sociall, pleaseth God. 1 When is that? 1, when he is quickning his faith, and repentance.
When a man in any life natural, civil, household, solitary, social, Pleases God. 1 When is that? 1, when he is quickening his faith, and Repentance.
c-crq dt n1 p-acp d n1 j, j, n1, j, j, vvz np1. vvn c-crq vbz d? crd, c-crq pns31 vbz j-vvg po31 n1, cc n1.
(21) section (DIV2)
4159
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4826
2 Hath direction for euery particular. 3 Doth euery thing thereafter in Christ.
2 Hath direction for every particular. 3 Does every thing thereafter in christ.
crd vhz n1 p-acp d j. crd vdz d n1 av p-acp np1.
(21) section (DIV2)
4161
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4827
1 Where marke, that the life of the regenerate, and vnregenerate, may be in the same things.
1 Where mark, that the life of the regenerate, and unregenerate, may be in the same things.
vvn c-crq n1, cst dt n1 pp-f dt j-vvn, cc j, vmb vbi p-acp dt d n2.
(21) section (DIV2)
4163
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4828
2 That regeneration stretcheth to the whole man. Que. But it may be demanded: Is not one regenerate partaker of naturall birth? Aun.
2 That regeneration Stretcheth to the Whole man. Que. But it may be demanded: Is not one regenerate partaker of natural birth? Nias.
crd cst n1 vvz p-acp dt j-jn n1. zz p-acp pn31 vmb vbi vvn: vbz xx pi j-vvn n1 pp-f j n1? dt.
(21) section (DIV2)
4164
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4829
Yes, but so as that which he receiueth from nature, is ordered by the Spirit.
Yes, but so as that which he receiveth from nature, is ordered by the Spirit.
uh, cc-acp av c-acp d r-crq pns31 vvz p-acp n1, vbz vvn p-acp dt n1.
(21) section (DIV2)
4166
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4830
By this it may appeare, that all are not regenerate, and that it is hard to be regenerate. Thus much of the thing. The Author followeth. God: and God only.
By this it may appear, that all Are not regenerate, and that it is hard to be regenerate. Thus much of the thing. The Author follows. God: and God only.
p-acp d pn31 vmb vvi, cst d vbr xx vvn, cc cst pn31 vbz j pc-acp vbi vvn. av d pp-f dt n1. dt n1 vvz. np1: cc np1 av-j.
(21) section (DIV2)
4167
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4831
For there is no begetting, but of the flesh, or God, that which is of the flesh, is flesh.
For there is no begetting, but of the Flesh, or God, that which is of the Flesh, is Flesh.
p-acp pc-acp vbz dx n-vvg, cc-acp pp-f dt n1, cc np1, cst r-crq vbz pp-f dt n1, vbz n1.
(21) section (DIV2)
4168
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4832
Now indeed though this new birth be principally of God, yet are there vnder seruing causes;
Now indeed though this new birth be principally of God, yet Are there under serving Causes;
av av c-acp d j n1 vbb av-jn pp-f np1, av vbr pc-acp p-acp vvg n2;
(21) section (DIV2)
4169
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4833
whereof for all that none haue power to worke of themselues. Obiect.
whereof for all that none have power to work of themselves. Object.
c-crq p-acp d cst pix vhb n1 pc-acp vvi pp-f px32. n1.
(21) section (DIV2)
4169
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4834
Paule sayth, he begat the Corinthians, 1, Cor, 4, 15, and traueled in birth of the Galathians, 4, Galat, 19: was Tymotheus, and Tyrus his father. Sol. Ministerially:
Paul say, he begat the Corinthians, 1, Cor, 4, 15, and traveled in birth of the Galatians, 4, Galatians, 19: was Timothy, and Tyre his father. Sol. Ministerially:
np1 vvz, pns31 vvd dt njp2, crd, uh, crd, crd, cc vvn p-acp n1 pp-f dt np2, crd, n1, crd: vbds np1, cc np1 po31 n1. np1 av-jn:
(21) section (DIV2)
4170
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4835
not that Paule or Apollos, could doe any thing of themselues. God gaue the increase. 2 Obiect.
not that Paul or Apollos, could do any thing of themselves. God gave the increase. 2 Object.
xx cst np1 cc np1, vmd vdi d n1 pp-f px32. np1 vvd dt n1. crd n1.
(21) section (DIV2)
4171
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4836
Christ sayth, 3. Iohn, 5, we must be borne of water, and the holy ghost. Solu.
christ say, 3. John, 5, we must be born of water, and the holy ghost. Solu.
np1 vvz, crd np1, crd, pns12 vmb vbi vvn pp-f n1, cc dt j n1. fw-la.
(21) section (DIV2)
4172
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4837
Water there doth but expound the worke of the holy Ghost; for as water softneth and cleanseth:
Water there does but expound the work of the holy Ghost; for as water softeneth and Cleanseth:
n1 a-acp vdz p-acp vvi dt n1 pp-f dt j n1; c-acp c-acp n1 vvz cc vvz:
(21) section (DIV2)
4173
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4838
so must euery one be, who is borne againe.
so must every one be, who is born again.
av vmb d pi vbi, r-crq vbz vvn av.
(21) section (DIV2)
4173
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4839
In the same is it sayd we must be baptised, with the holy Ghost, and fire, that is, the holy Ghost working like fire, eating out drosse,
In the same is it said we must be baptised, with the holy Ghost, and fire, that is, the holy Ghost working like fire, eating out dross,
p-acp dt d vbz pn31 vvn pns12 vmb vbi j-vvn, p-acp dt j n1, cc n1, cst vbz, dt j n1 vvg av-j n1, vvg av n1,
(21) section (DIV2)
4174
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4840
and enkindling burning loue of all good things. 3 Obiect. It is sayd Tytus, 3, 5. Ephe: 5, 26, that Baptisme regenerateth. Solu.
and enkindling burning love of all good things. 3 Object. It is said Titus, 3, 5. Ephes: 5, 26, that Baptism regenerateth. Solu.
cc n-vvg j-vvg n1 pp-f d j n2. crd n1. pn31 vbz vvn np1, crd, crd np1: crd, crd, cst n1 vvz. fw-la.
(21) section (DIV2)
4174
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4841
It confirmeth to the due receiuer, regeneration, nothing els.
It confirmeth to the due receiver, regeneration, nothing Else.
pn31 vvz p-acp dt j-jn n1, n1, pix av.
(21) section (DIV2)
4176
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4842
So then God alone only worketh effectually, and yet vseth vnder meanes, as that we must neither neglect meanes, nor trust alone vnto them.
So then God alone only works effectually, and yet uses under means, as that we must neither neglect means, nor trust alone unto them.
av av np1 av-j av-j vvz av-j, cc av vvz p-acp n2, c-acp cst pns12 vmb av-dx vvi n2, ccx vvb av-j p-acp pno32.
(21) section (DIV2)
4177
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4843
Question, why are men in this kind, sayd to be borne of God, as though they were not so in nature likewise?
Question, why Are men in this kind, said to be born of God, as though they were not so in nature likewise?
n1, q-crq vbr n2 p-acp d n1, vvd pc-acp vbi vvn pp-f np1, c-acp cs pns32 vbdr xx av p-acp n1 av?
(21) section (DIV2)
4178
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4844
Answer, for that this new birth is so excellent, as that in comparison of the former, it may seeme to be the only. Question:
Answer, for that this new birth is so excellent, as that in comparison of the former, it may seem to be the only. Question:
vvb, c-acp cst d j n1 vbz av j, c-acp cst p-acp n1 pp-f dt j, pn31 vmb vvi pc-acp vbi dt j. n1:
(21) section (DIV2)
4179
Image 165
4845
whether is faith before regeneration, for heere it is placed before it? Answer: faith is in a party, before he can know that himselfe is regenerated.
whither is faith before regeneration, for Here it is placed before it? Answer: faith is in a party, before he can know that himself is regenerated.
cs vbz n1 p-acp n1, c-acp av pn31 vbz vvn p-acp pn31? n1: n1 vbz p-acp dt n1, c-acp pns31 vmb vvi cst px31 vbz vvn.
(21) section (DIV2)
4180
Image 165
4846
One may be regenerat before he hath fayth, as infants. Thus much for the meaning: the vse followeth.
One may be regenerate before he hath faith, as Infants. Thus much for the meaning: the use follows.
pi vmb vbi vvn c-acp pns31 vhz n1, c-acp n2. av av-d c-acp dt n1: dt n1 vvz.
(21) section (DIV2)
4181
Image 165
4847
1 Seeing none receiue the Word, and so are not the childred of God, but such as are begotten of God, it is our duty to indeauour,
1 Seeing none receive the Word, and so Are not the children of God, but such as Are begotten of God, it is our duty to endeavour,
vvd vvg pi vvi dt n1, cc av vbr xx dt n2 pp-f np1, cc-acp d c-acp vbr vvn pp-f np1, pn31 vbz po12 n1 p-acp n1,
(21) section (DIV2)
4183
Image 165
4848
after this new begetting, and for that none beget themselues, it will be the safest to examin,
After this new begetting, and for that none beget themselves, it will be the Safest to examine,
p-acp d j n-vvg, cc p-acp cst pix vvb px32, pn31 vmb vbi dt js pc-acp vvi,
(21) section (DIV2)
4183
Image 165
4849
whether we be begotten, yea or no. That shall we find by these notes. 1 Grace imitateth nature, which first maketh vital, then others parts.
whither we be begotten, yea or no. That shall we find by these notes. 1 Grace imitateth nature, which First makes vital, then Others parts.
cs pns12 vbb vvn, uh cc uh-dx. cst vmb pns12 vvi p-acp d n2. crd n1 vvz n1, r-crq ord vvz j, cs n2-jn n2.
(21) section (DIV2)
4183
Image 165
4850
The vital part of a Christian is Christ, which when it is formed in vs, sheweth our new begetting.
The vital part of a Christian is christ, which when it is formed in us, shows our new begetting.
dt j n1 pp-f dt njp vbz np1, r-crq c-crq pn31 vbz vvn p-acp pno12, vvz po12 j n-vvg.
(21) section (DIV2)
4186
Image 165
4851
Galath: 4, 19, 1, Iohn, 5, 12, he therfore that hath not knowledge of him, faith in him, &c. may suspect himselfe.
Galatians: 4, 19, 1, John, 5, 12, he Therefore that hath not knowledge of him, faith in him, etc. may suspect himself.
np1: crd, crd, vvd, np1, crd, crd, pns31 av cst vhz xx n1 pp-f pno31, n1 p-acp pno31, av vmb vvi px31.
(21) section (DIV2)
4186
Image 165
4852
2 The party begotten a new, vseth all thinges of outward life, by direction of Gods word, to the glory of God.
2 The party begotten a new, uses all things of outward life, by direction of God's word, to the glory of God.
crd dt n1 vvn dt j, vvz d n2 pp-f j n1, p-acp n1 pp-f npg1 n1, p-acp dt n1 pp-f np1.
(21) section (DIV2)
4187
Image 165
4853
3 He sinneth not, 1, Iohn, 3, 9, that is, before he sinnneth, he purposeth not so to doe,
3 He Sinneth not, 1, John, 3, 9, that is, before he sinnneth, he Purposes not so to do,
crd pns31 vvz xx, crd, np1, crd, crd, cst vbz, c-acp pns31 vvz, pns31 vvz xx av pc-acp vdi,
(21) section (DIV2)
4188
Image 165
4854
after he hath sinned, he will not continue therein. 4 He is willing to helpe others to be regenerate.
After he hath sinned, he will not continue therein. 4 He is willing to help Others to be regenerate.
c-acp pns31 vhz vvn, pns31 vmb xx vvi av. crd pns31 vbz j pc-acp vvi ng2-jn pc-acp vbi vvn.
(21) section (DIV2)
4188
Image 165
4855
5 He groweth by nourishment of the Word, exercises actiue, passiue. 6 Motion bewrayeth life, spirituall motion is of the heart in prayer.
5 He grows by nourishment of the Word, exercises active, passive. 6 Motion bewrayeth life, spiritual motion is of the heart in prayer.
crd pns31 vvz p-acp n1 pp-f dt n1, n2 j, j. crd n1 vvz n1, j n1 vbz pp-f dt n1 p-acp n1.
(21) section (DIV2)
4190
Image 165
4856
7 Sence of heauenly things, with ability to put difference betweene them, to take liking of them, and affect them.
7 Sense of heavenly things, with ability to put difference between them, to take liking of them, and affect them.
crd n1 pp-f j n2, p-acp n1 pc-acp vvi n1 p-acp pno32, pc-acp vvi vvg pp-f pno32, cc vvi pno32.
(21) section (DIV2)
4192
Image 165
4857
8 Hatred of him because it is sin, in our selues, euen the secretest. 9 Loue of the bretheren.
8 Hatred of him Because it is since, in our selves, even the secretest. 9 Love of the brethren.
crd n1 pp-f pno31 c-acp pn31 vbz n1, p-acp po12 n2, av-j dt js-jn. crd n1 pp-f dt n2.
(21) section (DIV2)
4193
Image 165
4858
Secondly, marke that this heere is begetting, we are not perfected, nor shalbe heere, only we must labor thereto,
Secondly, mark that this Here is begetting, we Are not perfected, nor shall Here, only we must labour thereto,
ord, vvb cst d av vbz vvg, pns12 vbr xx vvn, ccx vmb av, av-j pns12 vmb vvi av,
(21) section (DIV2)
4195
Image 165
4859
and neuer giue ouer though we come short. Thus much for this eight saying, touching the Word, and his God-head:
and never give over though we come short. Thus much for this eight saying, touching the Word, and his Godhead:
cc av-x vvb a-acp cs pns12 vvb j. av av-d c-acp d crd vvg, vvg dt n1, cc po31 n1:
(21) section (DIV2)
4195
Image 165
4860
now followeth his man-hood in the fourteenth verse;
now follows his manhood in the fourteenth verse;
av vvz po31 n1 p-acp dt ord n1;
(21) section (DIV2)
4196
Image 165
4861
wherein we may consider the ioyning of it to the former, and as it is in it selfe.
wherein we may Consider the joining of it to the former, and as it is in it self.
c-crq pns12 vmb vvi dt vvg pp-f pn31 p-acp dt j, cc c-acp pn31 vbz p-acp pn31 n1.
(21) section (DIV2)
4196
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4862
It is ioyned to the former, by this particle, and: which sheweth that this truth heere mentioned, is as necessary as the former.
It is joined to the former, by this particle, and: which shows that this truth Here mentioned, is as necessary as the former.
pn31 vbz vvn p-acp dt j, p-acp d n1, cc: r-crq vvz d d n1 av vvn, vbz a-acp j c-acp dt j.
(21) section (DIV2)
4197
Image 165
4863
In it selfe, it containeth 4 speeches. 1 The first, the Word was made flesh. 2 The second, the Word dwelt among vs. 3 The third, we sawe the glory thereof, as the glory of the only begotten of the father.
In it self, it Containeth 4 Speeches. 1 The First, the Word was made Flesh. 2 The second, the Word dwelled among us 3 The third, we saw the glory thereof, as the glory of the only begotten of the father.
p-acp pn31 n1, pn31 vvz crd n2. vvd dt ord, dt n1 vbds vvn n1. crd dt ord, dt n1 vvd p-acp pno12 crd dt ord, pns12 vvd dt n1 av, c-acp dt n1 pp-f dt av-j vvn pp-f dt n1.
(21) section (DIV2)
4198
Image 165
4864
4 The fourth, he was full of grace and truth. For the first, let vs consider the meaning, the reason, the vse.
4 The fourth, he was full of grace and truth. For the First, let us Consider the meaning, the reason, the use.
crd dt ord, pns31 vbds j pp-f n1 cc n1. p-acp dt ord, vvb pno12 vvi dt n1, dt n1, dt n1.
(21) section (DIV2)
4202
Image 165
4865
The meaning will arise, from the words and phrase, well vnderstood.
The meaning will arise, from the words and phrase, well understood.
dt n1 vmb vvi, p-acp dt n2 cc n1, av vvn.
(21) section (DIV2)
4204
Image 165
4866
The Word is God, as before, contrary to Arrius, and other heretiques, who take Christ but for a bare man.
The Word is God, as before, contrary to Arius, and other Heretics, who take christ but for a bore man.
dt n1 vbz np1, c-acp a-acp, j-jn p-acp np1, cc j-jn n2, r-crq vvb np1 p-acp p-acp dt j n1.
(21) section (DIV2)
4205
Image 166
4867
Was, that is, so was as now is, and for euer shall continue. Obiect.Was, that is, so was as now is, and for ever shall continue. Object.
vbds, cst vbz, av vbds a-acp av vbz, cc p-acp av vmb vvi. n1.
(21) section (DIV2)
4206
Image 166
4868
It may be obiected that he died, and so the vnion may seeme to be dissolued. Solu.
It may be objected that he died, and so the Union may seem to be dissolved. Solu.
pn31 vmb vbi vvn cst pns31 vvd, cc av dt n1 vmb vvi pc-acp vbi vvn. fw-la.
(21) section (DIV2)
4207
Image 166
4869
No, for though the soule and body were parted for a time, yet neither was seuered from the God-head.
No, for though the soul and body were parted for a time, yet neither was severed from the Godhead.
uh-dx, c-acp cs dt n1 cc n1 vbdr vvn p-acp dt n1, av d vbds vvn p-acp dt n1.
(21) section (DIV2)
4208
Image 166
4870
So he was made as not changed, the God-head was not turned into the Man-hood.
So he was made as not changed, the Godhead was not turned into the Manhood.
av pns31 vbds vvn c-acp xx vvn, dt n1 vbds xx vvn p-acp dt n1.
(21) section (DIV2)
4209
Image 166
4871
As not beeing one mixed of the Manhood, and Godhead together, as when bread is made of water & meale.
As not being one mixed of the Manhood, and Godhead together, as when bred is made of water & meal.
c-acp xx vbg pi vvn pp-f dt n1, cc n1 av, c-acp c-crq n1 vbz vvn pp-f n1 cc n1.
(21) section (DIV2)
4210
Image 166
4872
But by assuming or taking the Manhood to God. So as that Nestorius deuiding the persons, and Eutiches confounding the natures, doe erre. Obiect.
But by assuming or taking the Manhood to God. So as that Nestorius dividing the Persons, and Eutichius confounding the nature's, do err. Object.
cc-acp p-acp vvg cc vvg dt n1 p-acp np1. av p-acp cst np1 vvg dt n2, cc np1 vvg dt n2, vdb vvi. n1.
(21) section (DIV2)
4211
Image 166
4873
But it may be doubted whether there should not thus be two persons? Solu.
But it may be doubted whither there should not thus be two Persons? Solu.
p-acp pn31 vmb vbi vvn cs a-acp vmd xx av vbi crd n2? fw-la.
(21) section (DIV2)
4213
Image 166
4874
No, but one, for the Manhood hath no beeing, nor neuer had of or in it selfe, but in the Word.
No, but one, for the Manhood hath no being, nor never had of or in it self, but in the Word.
uh-dx, cc-acp pi, p-acp dt n1 vhz dx vbg, ccx av-x vhd pp-f cc p-acp pn31 n1, cc-acp p-acp dt n1.
(21) section (DIV2)
4214
Image 166
4875
Flesh doth heere signifie man, as all flesh, that is, mankind is grasse. Now man is body and soule.Flesh does Here signify man, as all Flesh, that is, mankind is grass. Now man is body and soul.
n1 vdz av vvi n1, c-acp d n1, cst vbz, n1 vbz n1. av n1 vbz n1 cc n1.
(21) section (DIV2)
4215
Image 166
4876
Body sensible, naturall, this Christ had, not heauenlie, imaginary, phantasticall. Soule likewise Christ had, when he said, My soule is heauie to the death.
Body sensible, natural, this christ had, not heavenly, imaginary, fantastical. Soul likewise christ had, when he said, My soul is heavy to the death.
n1 j, j, d np1 vhd, xx j, j, j. n1 av np1 vhd, c-crq pns31 vvd, po11 n1 vbz j p-acp dt n1.
(21) section (DIV2)
4217
Image 166
4877
Neyther doth he saue that which hee doth not take. So as that Apollinaris erreth, who saith the God-head was in stead of a soule.
Neither does he save that which he does not take. So as that Apollinaris erreth, who Says the Godhead was in stead of a soul.
av-dx vdz pns31 vvi d r-crq pns31 vdz xx vvi. av p-acp cst np1 vvz, r-crq vvz dt n1 vbds p-acp n1 pp-f dt n1.
(21) section (DIV2)
4219
Image 166
4878
By this that Christ had a soule, it appeareth that hee had two wills, not contrary:
By this that christ had a soul, it appears that he had two wills, not contrary:
p-acp d cst np1 vhd dt n1, pn31 vvz cst pns31 vhd crd n2, xx j-jn:
(21) section (DIV2)
4221
Image 166
4879
one of the God-head, the other of the Manhood. Otherwise then the Monothelites erroniously teach. Ob. But it may be said:
one of the Godhead, the other of the Manhood. Otherwise then the Monothelites erroneously teach. Ob. But it may be said:
pi pp-f dt n1, dt n-jn pp-f dt n1. av av dt np2 av-j vvi. np1 p-acp pn31 vmb vbi vvn:
(21) section (DIV2)
4221
Image 166
4880
whence had Christ this flesh?
whence had christ this Flesh?
c-crq vhd np1 d n1?
(21) section (DIV2)
4223
Image 166
4881
Sol. His body he had of the substance of the Virgin, his soule was created of nothing in the wombe of the virgin.
Sol. His body he had of the substance of the Virgae, his soul was created of nothing in the womb of the Virgae.
np1 po31 n1 pns31 vhd pp-f dt n1 pp-f dt n1, po31 n1 vbds vvn pp-f pix p-acp dt n1 pp-f dt n1.
(21) section (DIV2)
4224
Image 166
4882
Ob. The virgin was conceiued in sin, how then could Christ his body be free there-from? Solu.
Ob. The Virgae was conceived in since, how then could christ his body be free therefrom? Solu.
np1 dt n1 vbds vvn p-acp n1, c-crq av vmd np1 po31 n1 vbb j av? fw-la.
(21) section (DIV2)
4225
Image 166
4883
The holy Ghost who wrought the conception of Christ, did clense that part of the virgin from all sin.
The holy Ghost who wrought the conception of christ, did cleanse that part of the Virgae from all since.
dt j n1 r-crq vvd dt n1 pp-f np1, vdd vvi d n1 pp-f dt n1 p-acp d n1.
(21) section (DIV2)
4226
Image 166
4884
Que. When was he thus made flesh? Aun.
Que. When was he thus made Flesh? Nias.
zz c-crq vbds pns31 av vvd n1? dt.
(21) section (DIV2)
4227
Image 166
4885
Immediatly when the virgin had consented to the message of the Angell, and said, Be it vnto mee according to thy word.
Immediately when the Virgae had consented to the message of the Angel, and said, Be it unto me according to thy word.
av-j c-crq dt n1 vhd vvn p-acp dt n1 pp-f dt n1, cc vvd, vbb pn31 p-acp pno11 vvg p-acp po21 n1.
(21) section (DIV2)
4228
Image 166
4886
Que. How could the body be ioyned to God? Aun. By the soule. This is the meaning.
Que. How could the body be joined to God? Nias. By the soul. This is the meaning.
zz q-crq vmd dt n1 vbb vvn p-acp np1? dt. p-acp dt n1. d vbz dt n1.
(21) section (DIV2)
4229
Image 166
4887
The reason why this was doone in time, is, for that it was ordained before all time.
The reason why this was done in time, is, for that it was ordained before all time.
dt n1 c-crq d vbds vdn p-acp n1, vbz, c-acp cst pn31 vbds vvn p-acp d n1.
(21) section (DIV2)
4231
Image 166
4888
Que. Why did God ordaine this meanes? Aun.
Que. Why did God ordain this means? Nias.
zz c-crq vdd np1 vvi d n2? dt.
(21) section (DIV2)
4232
Image 166
4889
Not for that hee could not haue appointed some other, but for that this seemed best to him,
Not for that he could not have appointed Some other, but for that this seemed best to him,
xx p-acp cst pns31 vmd xx vhi vvn d n-jn, cc-acp c-acp cst d vvd av-j p-acp pno31,
(21) section (DIV2)
4233
Image 166
4890
for to manifest his mercie, and iustice: by his mercy in giuing his Sonne, his iustice, in not sparing him:
for to manifest his mercy, and Justice: by his mercy in giving his Son, his Justice, in not sparing him:
c-acp pc-acp vvi po31 n1, cc n1: p-acp po31 n1 p-acp vvg po31 n1, po31 n1, p-acp xx vvg pno31:
(21) section (DIV2)
4233
Image 166
4891
his iustice, that man offending, should satisfie in dooing and suffering, his mercy in procuring, that God should enable the Man-hood so to do and suffer. 1 The vse is manifold.
his Justice, that man offending, should satisfy in doing and suffering, his mercy in procuring, that God should enable the Manhood so to do and suffer. 1 The use is manifold.
po31 n1, cst n1 vvg, vmd vvi p-acp vdg cc vvg, po31 n1 p-acp vvg, cst np1 vmd vvi dt n1 av pc-acp vdi cc vvi. vvd dt n1 vbz j.
(21) section (DIV2)
4233
Image 166
4892
First to teach vs the loue of God, and care for our saluation: for hee giuing such a notable meanes, how can we doubt.
First to teach us the love of God, and care for our salvation: for he giving such a notable means, how can we doubt.
ord pc-acp vvi pno12 dt n1 pp-f np1, cc vvb p-acp po12 n1: c-acp pns31 vvg d dt j n2, q-crq vmb pns12 vvi.
(21) section (DIV2)
4234
Image 166
4893
2 Consider our honour and prerogatiue, to be as it were the brothers of Christ. Heb, 2, 11. 3 Learne how to approch to God, by the man Christ.
2 Consider our honour and prerogative, to be as it were the Brother's of christ. Hebrew, 2, 11. 3 Learn how to approach to God, by the man christ.
crd vvb po12 n1 cc n1, pc-acp vbi c-acp pn31 vbdr dt n2 pp-f np1. n1, crd, crd crd vvi c-crq pc-acp vvi p-acp np1, p-acp dt n1 np1.
(21) section (DIV2)
4235
Image 166
4894
4 Know that Christ can haue compassion of vs, hauing had experience of our infirmities. Heb, 2, 17, 18. The second speech followeth.
4 Know that christ can have compassion of us, having had experience of our infirmities. Hebrew, 2, 17, 18. The second speech follows.
crd vvi cst np1 vmb vhi n1 pp-f pno12, vhg vhn n1 pp-f po12 n2. n1, crd, crd, crd dt ord n1 vvz.
(21) section (DIV2)
4237
Image 166
4895
Wherein we may consider the meaning, the vse. For the meaning, know first, that the Word made flesh must be repeated.
Wherein we may Consider the meaning, the use. For the meaning, know First, that the Word made Flesh must be repeated.
c-crq pns12 vmb vvi dt n1, dt n1. p-acp dt n1, vvb ord, cst dt n1 vvd n1 vmb vbi vvn.
(21) section (DIV2)
4238
Image 166
4896
Dwelling doth signifie, as in a Tent or boothe, whereby the sicklenesse, and vncertaintie of our life is implied,Dwelling does signify, as in a Tent or booth, whereby the sicklenesse, and uncertainty of our life is implied,
n1 vdz vvi, c-acp p-acp dt n1 cc n1, c-crq dt n1, cc n1 pp-f po12 n1 vbz vvn,
(21) section (DIV2)
4240
Image 166
4897
and where as it is said he dwelt, the meaning is, hee dooth not so now in person.
and where as it is said he dwelled, the meaning is, he doth not so now in person.
cc c-crq c-acp pn31 vbz vvn pns31 vvd, dt n1 vbz, pns31 vdz xx av av p-acp n1.
(21) section (DIV2)
4240
Image 166
4898
Among vs, is not onely in our nature, but in our presence: our, who are Apostles of Ierusalem, of Iudea.Among us, is not only in our nature, but in our presence: our, who Are Apostles of Ierusalem, of Iudea.
p-acp pno12, vbz xx av-j p-acp po12 n1, cc-acp p-acp po12 n1: po12, r-crq vbr n2 pp-f np1, pp-f np1.
(21) section (DIV2)
4241
Image 166
4899
Now he so conuersed, as Acts, 10.38. 1 Make this vse then. First to follow his humilitie, Phillip. 2, 5. 2 In our conuersing, to take occasion of dooing all the good we can.
Now he so conversed, as Acts, 10.38. 1 Make this use then. First to follow his humility, Philip. 2, 5. 2 In our conversing, to take occasion of doing all the good we can.
av pns31 av vvd, c-acp n2, crd. crd n1 d n1 av. ord pc-acp vvi po31 n1, n1. crd, crd crd n1 po12 vvg, pc-acp vvi n1 pp-f vdg d dt j pns12 vmb.
(21) section (DIV2)
4242
Image 166
4900
3 Know that as Christ dwelling among thē, & they not profiting, their sinne was the greater:
3 Know that as christ Dwelling among them, & they not profiting, their sin was the greater:
crd vvb d c-acp np1 vvg p-acp pno32, cc pns32 xx vvg, po32 n1 vbds dt jc:
(21) section (DIV2)
4245
Image 167
4901
so will it be with vs, or any, amongst whom Christ any way or while dwelleth.
so will it be with us, or any, among whom christ any Way or while dwells.
av vmb pn31 vbi p-acp pno12, cc d, p-acp ro-crq np1 d n1 cc n1 vvz.
(21) section (DIV2)
4245
Image 167
4902
The third speech followeth, And we saw, &c. wherein is set downe what is said of Christ, and how it is confimed.
The third speech follows, And we saw, etc. wherein is Set down what is said of christ, and how it is confirmed.
dt ord n1 vvz, cc pns12 vvd, av c-crq vbz vvn a-acp r-crq vbz vvn pp-f np1, cc c-crq pn31 vbz vvn.
(21) section (DIV2)
4246
Image 167
4903
It is said of him, that he had glory, as of the onely begotten of the Father.
It is said of him, that he had glory, as of the only begotten of the Father.
pn31 vbz vvn pp-f pno31, cst pns31 vhd n1, c-acp pp-f dt av-j vvn pp-f dt n1.
(21) section (DIV2)
4247
Image 167
4904
It is confirmed in that he saith, we saw it.
It is confirmed in that he Says, we saw it.
pn31 vbz vvn p-acp cst pns31 vvz, pns12 vvd pn31.
(21) section (DIV2)
4247
Image 167
4905
That which is said of Christ, hath the bare thing, or the measure, the bare thing is glory, the measure in the rest.
That which is said of christ, hath the bore thing, or the measure, the bore thing is glory, the measure in the rest.
cst r-crq vbz vvn pp-f np1, vhz dt j n1, cc dt n1, dt j n1 vbz n1, dt n1 p-acp dt n1.
(21) section (DIV2)
4248
Image 167
4906
Glory to speake properly, doth signifie naturall brightnesse, as the glory of the sunne, &c.
Glory to speak properly, does signify natural brightness, as the glory of the sun, etc.
n1 pc-acp vvi av-j, vdz vvi j n1, c-acp dt n1 pp-f dt n1, av
(21) section (DIV2)
4249
Image 167
4907
Now for that the greater the brightnesse is, the more is the excellencie of the thing whence it commeth,
Now for that the greater the brightness is, the more is the excellency of the thing whence it comes,
av p-acp d dt jc dt n1 vbz, dt dc vbz dt n1 pp-f dt n1 c-crq pn31 vvz,
(21) section (DIV2)
4250
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4908
therefore glory doth signfie bewrayed excellencie, & heere bewraied diuine excellencie, which Christ had, 17, Iohn 5, so as that Iohns meaning is, we saw him to be God, & easily perceiued it.
Therefore glory does signify bewrayed excellency, & Here bewrayed divine excellency, which christ had, 17, John 5, so as that Iohns meaning is, we saw him to be God, & Easily perceived it.
av n1 vdz vvi vvn n1, cc av vvn j-jn n1, r-crq np1 vhd, crd, np1 crd, av c-acp cst npg1 n1 vbz, pns12 vvd pno31 pc-acp vbi np1, cc av-j vvd pn31.
(21) section (DIV2)
4250
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4909
The measure is, of an onely sonne of a Father.
The measure is, of an only son of a Father.
dt n1 vbz, pp-f dt j n1 pp-f dt n1.
(21) section (DIV2)
4251
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4910
Father doth heere signifie God the Father, of, distinction of person betweene the Father, and the onely begotten.
Father does Here signify God the Father, of, distinction of person between the Father, and the only begotten.
n1 vdz av vvi np1 dt n1, pp-f, n1 pp-f n1 p-acp dt n1, cc dt av-j vvn.
(21) section (DIV2)
4251
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4911
Onely begotten, who is to haue all that which the Father hath.Only begotten, who is to have all that which the Father hath.
av-j vvn, r-crq vbz pc-acp vhi d d r-crq dt n1 vhz.
(21) section (DIV2)
4252
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4912
Christ is sometimes called the onely begotten sonne of GOD, in respect of the diuine nature, which of all Gods sonnes he onely hath.
christ is sometime called the only begotten son of GOD, in respect of the divine nature, which of all God's Sons he only hath.
np1 vbz av vvn dt av-j vvn n1 pp-f np1, p-acp n1 pp-f dt j-jn n1, r-crq pp-f d ng1 n2 pns31 av-j vhz.
(21) section (DIV2)
4253
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4913
Others are sonnes by adoption & fauour. Sometimes, first borne, in respect of the humane nature wherein he excelleth all other.
Others Are Sons by adoption & favour. Sometime, First born, in respect of the humane nature wherein he excels all other.
ng2-jn vbr n2 p-acp n1 cc n1. av, ord vvn, p-acp n1 pp-f dt j n1 c-crq pns31 vvz d n-jn.
(21) section (DIV2)
4253
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4914
Ob. But how doth this (will some say) increase the glorie? Solu. The Fathers glory is infinite, the Sonnes is equall: therefore it is very great.
Ob. But how does this (will Some say) increase the glory? Solu. The Father's glory is infinite, the Sons is equal: Therefore it is very great.
np1 cc-acp q-crq vdz d (n1 d vvb) vvb dt n1? fw-la. dt ng1 n1 vbz j, dt n2 vbz j-jn: av pn31 vbz av j.
(21) section (DIV2)
4255
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4915
Besides, this glory is increased by the particle as, which signifieth truly not onely likenesse, so else where.
Beside, this glory is increased by the particle as, which signifies truly not only likeness, so Else where.
a-acp, d n1 vbz vvn p-acp dt n1 a-acp, r-crq vvz av-j xx av-j n1, av av c-crq.
(21) section (DIV2)
4257
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4916
It appeareth from hence, 1 That the VVord is GOD, 2 That he is a person distinct from the Father, 3 That hee is equall to the Father.
It appears from hence, 1 That the Word is GOD, 2 That he is a person distinct from the Father, 3 That he is equal to the Father.
pn31 vvz p-acp av, crd d dt n1 vbz np1, crd d pns31 vbz dt n1 j p-acp dt n1, crd d pns31 vbz j-jn p-acp dt n1.
(21) section (DIV2)
4258
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4917
Now followeth how it is confirmed, we saw, that is, often and wistly looked vpon. VVee who conuersed with him, to whom God gaue eyes to see. All did not perceiue this.
Now follows how it is confirmed, we saw, that is, often and wistly looked upon. We who conversed with him, to whom God gave eyes to see. All did not perceive this.
av vvz c-crq pn31 vbz vvn, pns12 vvd, cst vbz, av cc av vvd p-acp. pns12 r-crq vvd p-acp pno31, p-acp ro-crq np1 vvd n2 pc-acp vvi. av-d vdd xx vvi d.
(21) section (DIV2)
4259
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4918
Que. How could they perceiue it? Aun. By his wonderfull works.
Que. How could they perceive it? Nias. By his wonderful works.
zz c-crq vmd pns32 vvi pn31? dt. p-acp po31 j n2.
(21) section (DIV2)
4260
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4919
See 1, that it is not sufficient to be in meanes, vnlesse God open the hart.
See 1, that it is not sufficient to be in means, unless God open the heart.
vvb crd, cst pn31 vbz xx j pc-acp vbi p-acp n2, cs np1 vvb dt n1.
(21) section (DIV2)
4262
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4920
2 The chyldren of God by meanes labour for strength of fayth. The fourth & last speech is, that Christ was full of grace and truth. VVherein is the thing. measure. The thing grace. truth.
2 The children of God by means labour for strength of faith. The fourth & last speech is, that christ was full of grace and truth. Wherein is the thing. measure. The thing grace. truth.
crd dt n2 pp-f np1 p-acp n2 n1 p-acp n1 pp-f n1. dt ord cc ord n1 vbz, cst np1 vbds j pp-f n1 cc n1. c-crq vbz dt n1. n1. dt n1 n1. n1.
(21) section (DIV2)
4263
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4921
Grace, the holy Spirit without measure in himselfe, wherof hee giueth to his, whereby they profit to saluation by meanes.Grace, the holy Spirit without measure in himself, whereof he gives to his, whereby they profit to salvation by means.
n1, dt j n1 p-acp n1 p-acp px31, c-crq pns31 vvz p-acp png31, c-crq pns32 vvb p-acp n1 p-acp n2.
(21) section (DIV2)
4267
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4922
Truth, presence of good things, not as by Moses, in shadowes and shewes. So as that we should seeke to Christ for both these.Truth, presence of good things, not as by Moses, in shadows and shows. So as that we should seek to christ for both these.
n1, n1 pp-f j n2, xx c-acp p-acp np1, p-acp n2 cc n2. av p-acp cst pns12 vmd vvi p-acp np1 p-acp d d.
(21) section (DIV2)
4268
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4923
Thus farre the summe, and briefe of the storie of the Gospell. Now followeth the setting downe at large, in the speciall branches thereof. All is of Christ.
Thus Far the sum, and brief of the story of the Gospel. Now follows the setting down At large, in the special branches thereof. All is of christ.
av av-j dt n1, cc j pp-f dt n1 pp-f dt n1. av vvz dt n-vvg a-acp p-acp j, p-acp dt j n2 av. d vbz pp-f np1.
(21) section (DIV2)
4270
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4924
Christ is set out in his harbinger or forerunner Iohn. Or in his owne personall presence.
christ is Set out in his harbinger or forerunner John. Or in his own personal presence.
np1 vbz vvn av p-acp po31 n1 cc n1 np1. cc p-acp po31 d j n1.
(21) section (DIV2)
4272
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4925
The things of Iohn or Christ, are neyther summarilie, 〈 ◊ 〉 part set together, but intermedled, and mingled the 〈 ◊ 〉 with the other.
The things of John or christ, Are neither summarily, 〈 ◊ 〉 part Set together, but intermedled, and mingled the 〈 ◊ 〉 with the other.
dt n2 pp-f np1 cc np1, vbr av-dx av-j, 〈 sy 〉 n1 vvd av, cc-acp vvn, cc vvd dt 〈 sy 〉 p-acp dt n-jn.
(21) section (DIV2)
4273
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4926
First, mention is made of Iohn, 1 for that hee was prophecied to come before Christ.
First, mention is made of John, 1 for that he was prophesied to come before christ.
ord, n1 vbz vvn pp-f np1, vvn p-acp cst pns31 vbds vvn pc-acp vvi p-acp np1.
(21) section (DIV2)
4274
Image 168
4927
2 For that he was before Christ in time, in the flesh.
2 For that he was before christ in time, in the Flesh.
crd c-acp d pns31 vbds p-acp np1 p-acp n1, p-acp dt n1.
(21) section (DIV2)
4275
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4928
3 Being to be witnesse to Christ, it was meete his person should be knowen, that the sufficientnesse of his witnesse might appeare.
3 Being to be witness to christ, it was meet his person should be known, that the sufficientnesse of his witness might appear.
crd vbg pc-acp vbi n1 p-acp np1, pn31 vbds j po31 n1 vmd vbi vvn, cst dt n1 pp-f po31 n1 vmd vvi.
(21) section (DIV2)
4276
Image 168
4929
4 The birth of Christ, being to be of a Virgin, might somewhat be made more probable,
4 The birth of christ, being to be of a Virgae, might somewhat be made more probable,
crd dt n1 pp-f np1, vbg pc-acp vbi pp-f dt n1, vmd av vbi vvn av-dc j,
(21) section (DIV2)
4277
Image 168
4930
when it should be knowen that two old folkes (whereof one was barren) should haue a child, Luke, 1, chap. 5, verse.
when it should be known that two old folks (whereof one was barren) should have a child, Luke, 1, chap. 5, verse.
c-crq pn31 vmd vbi vvn cst crd j n2 (c-crq crd vbds j) vmd vhi dt n1, np1, crd, n1 crd, n1.
(21) section (DIV2)
4277
Image 168
4931
The first thing deliuered of Iohn, is his conception, 1, Luke: from the beginning of the 5 verse, to the later end of the 25.
The First thing Delivered of John, is his conception, 1, Lycia: from the beginning of the 5 verse, to the later end of the 25.
dt ord n1 vvn pp-f np1, vbz po31 n1, crd, av: p-acp dt n-vvg pp-f dt crd n1, p-acp dt jc n1 pp-f dt crd
(21) section (DIV2)
4279
Image 168
4932
In all which are three things, 1. Somewhat before the conception, to the 24 verse, 2. The conception it selfe, verse, 24, 3. Somewhat immediatly after, verse, 25. That which is before the conception, is the making knowen his Parents, by whom he was conceiued.
In all which Are three things, 1. Somewhat before the conception, to the 24 verse, 2. The conception it self, verse, 24, 3. Somewhat immediately After, verse, 25. That which is before the conception, is the making known his Parents, by whom he was conceived.
p-acp d r-crq vbr crd n2, crd av p-acp dt n1, p-acp dt crd n1, crd dt n1 pn31 n1, n1, crd, crd av av-j a-acp, n1, crd cst r-crq vbz p-acp dt n1, vbz dt vvg vvn po31 n2, p-acp ro-crq pns31 vbds vvn.
(21) section (DIV2)
4280
Image 168
4933
His parents are made knowen, ioyntly, seuerally. Ioyntly by their time, their godlynesse, not hauing of children. Seuerally, the husband;
His Parents Are made known, jointly, severally. Jointly by their time, their godliness, not having of children. Severally, the husband;
po31 n2 vbr vvn vvn, av-j, av-j. av-j p-acp po32 n1, po32 n1, xx vhg pp-f n2. av-j, dt n1;
(21) section (DIV2)
4282
Image 168
4934
and first from his kind of life, generally, that he was a Priest, 2, particularly, of the course of Abia: 3, by his name, 4, that he was married, 5, that to him this conception was foretold.
and First from his kind of life, generally, that he was a Priest, 2, particularly, of the course of Abia: 3, by his name, 4, that he was married, 5, that to him this conception was foretold.
cc ord p-acp po31 n1 pp-f n1, av-j, cst pns31 vbds dt n1, crd, av-jn, pp-f dt n1 pp-f np1: crd, p-acp po31 n1, crd, cst pns31 vbds vvn, crd, cst p-acp pno31 d n1 vbds vvn.
(21) section (DIV2)
4284
Image 168
4935
The Wife, 1, by her stocke, that she was of the daughters of Aaron, 2, by her name, she was called Elizabet.
The Wife, 1, by her stock, that she was of the daughters of Aaron, 2, by her name, she was called Elizabeth.
dt n1, crd, p-acp po31 n1, cst pns31 vbds pp-f dt n2 pp-f np1, crd, p-acp po31 n1, pns31 vbds vvn np1.
(21) section (DIV2)
4285
Image 168
4936
The time was, In the daies of Herod, then King of Iudea.
The time was, In the days of Herod, then King of Iudea.
dt n1 vbds, p-acp dt n2 pp-f np1, cs n1 pp-f np1.
(21) section (DIV2)
4286
Image 168
4937
Where we may consider how the time is called, and how it is further made knowen.
Where we may Consider how the time is called, and how it is further made known.
q-crq pns12 vmb vvi c-crq dt n1 vbz vvn, cc c-crq pn31 vbz av-jc vvn vvn.
(21) section (DIV2)
4287
Image 168
4938
It is called in the Greeke daies: by an vsuall manner of speaking in the scriptures, belonging to the Hebrew tongue,
It is called in the Greek days: by an usual manner of speaking in the Scriptures, belonging to the Hebrew tongue,
pn31 vbz vvn p-acp dt jp n2: p-acp dt j n1 pp-f vvg p-acp dt n2, vvg p-acp dt njp n1,
(21) section (DIV2)
4288
Image 168
4939
for that a day was the first difference of time.
for that a day was the First difference of time.
c-acp cst dt n1 vbds dt ord n1 pp-f n1.
(21) section (DIV2)
4288
Image 168
4940
1 To teach vs that time, and things in time, are but momentary, and but for a day.
1 To teach us that time, and things in time, Are but momentary, and but for a day.
vvd pc-acp vvi pno12 d n1, cc n2 p-acp n1, vbr cc-acp j, cc p-acp p-acp dt n1.
(21) section (DIV2)
4289
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4941
2 That good Gouernours raignes, are but in daies, so as that in them, we must not be secure.
2 That good Governors reigns, Are but in days, so as that in them, we must not be secure.
crd cst j n2 vvz, vbr cc-acp p-acp n2, av c-acp cst p-acp pno32, pns12 vmb xx vbi j.
(21) section (DIV2)
4290
Image 168
4942
3 That Tyrants shall no continue for euer, that we should not be discouraged. Question. But what speciall time was this in? Answer.
3 That Tyrants shall not continue for ever, that we should not be discouraged. Question. But what special time was this in? Answer.
crd d n2 vmb xx vvi p-acp av, cst pns12 vmd xx vbi vvn. n1. p-acp r-crq j n1 vbds d p-acp? n1.
(21) section (DIV2)
4291
Image 168
4943
About the 31 or 32 of Herods raigne, when he grew to be most outragious, murdering Salomes husband,
About the 31 or 32 of Herods Reign, when he grew to be most outrageous, murdering Salomes husband,
p-acp dt crd cc crd pp-f npg1 n1, c-crq pns31 vvd pc-acp vbi av-ds j, vvg npg1 n1,
(21) section (DIV2)
4293
Image 168
4944
and sonne, the 40 gentlemen, and their teachers, yea euen his owne sonnes Aristobulus, & Alexander,
and son, the 40 gentlemen, and their Teachers, yea even his own Sons Aristobulus, & Alexander,
cc n1, dt crd n2, cc po32 n2, uh j po31 d n2 np1, cc np1,
(21) section (DIV2)
4293
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4945
and a little after the Sanhedrim, and infants of Bethlehem. Question, why is this time thus noted?
and a little After the Sanhedrim, and Infants of Bethlehem. Question, why is this time thus noted?
cc dt j p-acp dt np1, cc n2 pp-f np1. n1, q-crq vbz d n1 av vvn?
(21) section (DIV2)
4293
Image 168
4946
1 Answer, to teach vs first: that though tyrants rage neuer so much, God will haue his Church and number.
1 Answer, to teach us First: that though Tyrants rage never so much, God will have his Church and number.
crd n1, pc-acp vvi pno12 ord: cst c-acp ng1 n1 av-x av av-d, np1 vmb vhi po31 n1 cc n1.
(21) section (DIV2)
4295
Image 168
4947
2 That the godly will not giue ouer their profession, for feare of Tyrants, but in corrupted and corrupting tymes, wilbe the same.
2 That the godly will not give over their profession, for Fear of Tyrants, but in corrupted and corrupting times, will the same.
crd d dt j vmb xx vvi p-acp po32 n1, p-acp n1 pp-f n2, cc-acp p-acp j-vvn cc j-vvg n2, vmb dt d.
(21) section (DIV2)
4296
Image 168
4948
3 That God in such disordered times, taketh knowledge of such as truly feare him, so as that they should not be discouraged by any aduersaries.
3 That God in such disordered times, Takes knowledge of such as truly Fear him, so as that they should not be discouraged by any Adversaries.
crd cst np1 p-acp d j-vvn n2, vvz n1 pp-f d c-acp av-j vvi pno31, av c-acp cst pns32 vmd xx vbi vvn p-acp d n2.
(21) section (DIV2)
4297
Image 168
4949
This time is further set out, 1, by the person in it, and by his calling.
This time is further Set out, 1, by the person in it, and by his calling.
d n1 vbz jc vvn av, crd, p-acp dt n1 p-acp pn31, cc p-acp po31 n-vvg.
(21) section (DIV2)
4298
Image 168
4950
The person is named Herod, his calling King: and that, of Iudea. There were three Herods mentioned in scripture.
The person is nam Herod, his calling King: and that, of Iudea. There were three Herods mentioned in scripture.
dt n1 vbz vvn np1, po31 vvg n1: cc d, pp-f np1. a-acp vbdr crd npg1 vvn p-acp n1.
(21) section (DIV2)
4299
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4951
One in the Acts 12, Herod Agrippa, I take it the graund child to this. Another, who cut of Iohn the Baptistes head, called Herod Antipas. The third, this:
One in the Acts 12, Herod Agrippa, I take it the grand child to this. another, who Cut of John the Baptists head, called Herod Antipas. The third, this:
crd p-acp dt n2 crd, np1 np1, pns11 vvb pn31 dt j n1 p-acp d. j-jn, r-crq vvd pp-f np1 dt np1 n1, vvn np1 np1. dt ord, d:
(21) section (DIV2)
4301
Image 168
4952
the sonne of Antipater, by his fathers, and by his owne meanes, called the great for his victories, buildings of the Temple, Sebaste, Amphitheatrum, &c. He is noted to be King:
the son of Antipater, by his Father's, and by his own means, called the great for his victories, buildings of the Temple, Sebaste, Amphitheatrum, etc. He is noted to be King:
dt n1 pp-f np1, p-acp po31 n2, cc p-acp po31 d n2, vvd dt j p-acp po31 n2, n2 pp-f dt n1, np1, fw-la, av pns31 vbz vvn pc-acp vbi n1:
(21) section (DIV2)
4303
Image 168
4953
to put a difference betweene him, and other gouenours before him, for his father Antipater, was but deputed by Caesar.
to put a difference between him, and other Governors before him, for his father Antipater, was but deputed by Caesar.
pc-acp vvi dt n1 p-acp pno31, cc j-jn n2 p-acp pno31, c-acp po31 n1 np1, vbds p-acp vvn p-acp np1.
(21) section (DIV2)
4304
Image 168
4954
The Assamonaei, had not this title of King. Now this man the Senatours of Rome made King.
The Assamonaei, had not this title of King. Now this man the Senators of Rome made King.
dt np1, vhd xx d n1 pp-f n1. av d n1 dt n2 pp-f np1 vvd n1.
(21) section (DIV2)
4304
Image 168
4955
Iudea, is opposed (I take it) to the territories of Samaria, and was the place of the visible Church.
Iudea, is opposed (I take it) to the territories of Samaria, and was the place of the visible Church.
np1, vbz vvn (pns11 vvb pn31) p-acp dt n2 pp-f np1, cc vbds dt n1 pp-f dt j n1.
(21) section (DIV2)
4306
Image 169
4956
Marke what greate places in the world, wicked men like Herod, may mount vnto, 1, so as that we need not enuy them, neither thinke these outward things the best.
Mark what great places in the world, wicked men like Herod, may mount unto, 1, so as that we need not envy them, neither think these outward things the best.
n1 r-crq j n2 p-acp dt n1, j n2 av-j np1, vmb vvi p-acp, crd, av c-acp cst pns12 vvb xx vvi pno32, av-dx vvb d j n2 dt js.
(21) section (DIV2)
4307
Image 169
4957
2 Know that if vnder an euill Prince, Zachary and Elysabeth were good, what should we be in good lawes and Gouernours?
2 Know that if under an evil Prince, Zachary and Elizabeth were good, what should we be in good laws and Governors?
crd vvi cst cs p-acp dt j-jn n1, np1 cc np1 vbdr j, q-crq vmd pns12 vbi p-acp j n2 cc n2?
(21) section (DIV2)
4308
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4958
3 And seeing that Iudea came to Herods gouernment, let vs take heed, least that by our sinnes we procure the like iudgement to our selues,
3 And seeing that Iudea Come to Herods government, let us take heed, lest that by our Sins we procure the like judgement to our selves,
crd cc vvg cst np1 vvd p-acp npg1 n1, vvb pno12 vvi n1, cs cst p-acp po12 n2 pns12 vvb dt j n1 p-acp po12 n2,
(21) section (DIV2)
4309
Image 169
4959
and if the same befall vs, let vs labour beforehand for so much grace, as may make vs hold out therein. Question.
and if the same befall us, let us labour beforehand for so much grace, as may make us hold out therein. Question.
cc cs dt d vvi pno12, vvb pno12 vvi av p-acp av d n1, c-acp vmb vvi pno12 vvi av av. n1.
(21) section (DIV2)
4309
Image 169
4960
But why is Herods being King mentioned? Answer. To shew that Iacobs prophecie, Genesis, 49, 10, is fulfilled. Question.
But why is Herods being King mentioned? Answer. To show that Iacobs prophecy, Genesis, 49, 10, is fulfilled. Question.
p-acp q-crq vbz npg1 n1 n1 vvn? n1. p-acp n1 cst npg1 n1, n1, crd, crd, vbz vvn. n1.
(21) section (DIV2)
4310
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4961
Was not the scepter gone from Iuda in the Machabees time, who were of the Tribe of Leui? Aun.
Was not the sceptre gone from Iuda in the Maccabees time, who were of the Tribe of Levi? Nias.
vbds xx dt n1 vvn p-acp np1 p-acp dt np2 n1, r-crq vbdr pp-f dt n1 pp-f np1? dt.
(21) section (DIV2)
4312
Image 169
4962
They were but keepers thereof in dangerous times.
They were but keepers thereof in dangerous times.
pns32 vbdr cc-acp n2 av p-acp j n2.
(21) section (DIV2)
4313
Image 169
4963
Againe, it is not meant (I take it) that the Gouernour should alwayes be of Iuda,
Again, it is not meant (I take it) that the Governor should always be of Iuda,
av, pn31 vbz xx vvn (pns11 vvb pn31) cst dt n1 vmd av vbi pp-f np1,
(21) section (DIV2)
4314
Image 169
4964
but that among the people of the Iewes, in this Herods time, who was the first king of Iudea, it was others.
but that among the people of the Iewes, in this Herods time, who was the First King of Iudea, it was Others.
cc-acp cst p-acp dt n1 pp-f dt np2, p-acp d npg1 n1, r-crq vbds dt ord n1 pp-f np1, pn31 vbds ng2-jn.
(21) section (DIV2)
4314
Image 169
4965
1 Heere we see the certainty of things fortold in the scriptures. 2 That promises to the Church for outward things are not for euer.
1 Here we see the certainty of things foretold in the Scriptures. 2 That promises to the Church for outward things Are not for ever.
vvn av pns12 vvb dt n1 pp-f n2 vvd p-acp dt n2. crd cst vvz p-acp dt n1 p-acp j n2 vbr xx p-acp av.
(21) section (DIV2)
4315
Image 169
4966
3 This were enough to proue to a Iew that Christ were come. Thus much for the time:
3 This were enough to prove to a Iew that christ were come. Thus much for the time:
crd d vbdr av-d pc-acp vvi p-acp dt np1 cst np1 vbdr vvn. av av-d c-acp dt n1:
(21) section (DIV2)
4317
Image 169
4967
the next mentioned is the man, for his kind of life generally that he was a Priest.
the next mentioned is the man, for his kind of life generally that he was a Priest.
dt ord vvd vbz dt n1, p-acp po31 n1 pp-f n1 av-j cst pns31 vbds dt n1.
(21) section (DIV2)
4318
Image 169
4968
A Priest was as is discribed, 5, Heb, 1, and represented Christ. He was of the order of Aaron, this order ended when Christ dyed.
A Priest was as is described, 5, Hebrew, 1, and represented christ. He was of the order of Aaron, this order ended when christ died.
dt n1 vbds c-acp vbz vvn, crd, n1, crd, cc vvn np1. pns31 vbds pp-f dt n1 pp-f np1, d n1 vvn c-crq np1 vvd.
(21) section (DIV2)
4319
Image 169
4969
Priests were not in that time contemptible, but of good regard succeeding into the roome of the duty of the eldest sonne:
Priests were not in that time contemptible, but of good regard succeeding into the room of the duty of the eldest son:
n2 vbdr xx p-acp d n1 j, cc-acp pp-f j n1 vvg p-acp dt n1 pp-f dt n1 pp-f dt js-jn n1:
(21) section (DIV2)
4321
Image 169
4970
so was Aaron the elder brother, Priest. Quest. Are there no Priests now? Aun.
so was Aaron the elder brother, Priest. Quest. are there no Priests now? Nias.
av vbds np1 dt jc-jn n1, n1. n1. vbr a-acp dx n2 av? dt.
(21) section (DIV2)
4321
Image 169
4971
If you speake of Priests vnproperly to offer spirituall sacrifices, all Christians are Priests, but if you speake properly, there are none since Christ. Quest.
If you speak of Priests unproperly to offer spiritual Sacrifices, all Christians Are Priests, but if you speak properly, there Are none since christ. Quest.
cs pn22 vvb pp-f n2 av-j pc-acp vvi j n2, d np1 vbr n2, cc-acp cs pn22 vvb av-j, pc-acp vbr pix p-acp np1. n1.
(21) section (DIV2)
4323
Image 169
4972
What thinke you of the Priests of the Romish Church? Aun.
What think you of the Priests of the Romish Church? Nias.
q-crq vvb pn22 pp-f dt n2 pp-f dt jp n1? dt.
(21) section (DIV2)
4324
Image 169
4973
As of Ierobohams Priests, they haue filled their owne hands, and haue no calling, and whereas they pretend to be after the order of Melchisedec, they shew themselues vnlearned and wicked,
As of Ierobohams Priests, they have filled their own hands, and have no calling, and whereas they pretend to be After the order of Melchizedek, they show themselves unlearned and wicked,
p-acp pp-f npg1 n2, pns32 vhb vvn po32 d n2, cc vhb dx n-vvg, cc cs pns32 vvb pc-acp vbi p-acp dt n1 pp-f np1, pns32 vvb px32 j cc j,
(21) section (DIV2)
4325
Image 169
4974
for there was no order of Priest-hood according to Melchisedec: but as Melchisedec is mentioned without father, mother, genealogy: so is Christ:
for there was no order of Priesthood according to Melchizedek: but as Melchizedek is mentioned without father, mother, genealogy: so is christ:
c-acp pc-acp vbds dx n1 pp-f n1 vvg p-acp np1: cc-acp c-acp np1 vbz vvn p-acp n1, n1, n1: av vbz np1:
(21) section (DIV2)
4325
Image 169
4975
againe, so to be, dooth properly belong vnto Christ.
again, so to be, doth properly belong unto christ.
av, av pc-acp vbi, vdz av-j vvi p-acp np1.
(21) section (DIV2)
4325
Image 169
4976
1 Know from all this there is no reconciliation without Christ, whom the Priest did represent.
1 Know from all this there is no reconciliation without christ, whom the Priest did represent.
vvn vvb p-acp d d a-acp vbz dx n1 p-acp np1, ro-crq dt n1 vdd vvi.
(21) section (DIV2)
4326
Image 169
4977
2 That then Priest-hood was no disgrace, why should ministry now be? 3 Vse wisely the name of Priest, of Prest, or Proestos, not of Sacerdos.
2 That then Priesthood was no disgrace, why should Ministry now be? 3 Use wisely the name of Priest, of Pressed, or Proestos, not of Sacerdos.
crd cst av n1 vbds dx n1, q-crq vmd n1 av vbi? crd vvb av-j dt n1 pp-f n1, pp-f vvn, cc np1, xx pp-f np1.
(21) section (DIV2)
4327
Image 169
4978
4 Since Zachary executed the Priests office, in such times when he saw litle fruit,
4 Since Zachary executed the Priests office, in such times when he saw little fruit,
crd c-acp np1 vvd dt ng1 n1, p-acp d n2 c-crq pns31 vvd j n1,
(21) section (DIV2)
4329
Image 169
4979
and might be discouraged, let vs all learne to keepe our stations, wherein we are set of God, going cheerfully on in our duties, committing successe vnto God, though many discouragments incounter vs. Particularly, he was of the course of Abia.
and might be discouraged, let us all Learn to keep our stations, wherein we Are Set of God, going cheerfully on in our duties, committing success unto God, though many discouragements encounter us Particularly, he was of the course of Abia.
cc vmd vbi vvn, vvb pno12 d vvi pc-acp vvi po12 n2, c-crq pns12 vbr vvn pp-f np1, vvg av-j a-acp p-acp po12 n2, vvg n1 p-acp np1, cs d n2 vvi pno12 av-jn, pns31 vbds pp-f dt n1 pp-f np1.
(21) section (DIV2)
4329
Image 169
4980
For better vnderstanding heereof, looke, 1, Chron: 24. Whence it appeareth that Dauid ordained 24 courses of Priests, euery one to serue his weeke or fortnight,
For better understanding hereof, look, 1, Chronicles: 24. Whence it appears that David ordained 24 courses of Priests, every one to serve his Week or fortnight,
p-acp jc n1 av, vvb, crd, np1: crd c-crq pn31 vvz cst np1 vvd crd n2 pp-f n2, d pi pc-acp vvi po31 n1 cc n1,
(21) section (DIV2)
4330
Image 169
4981
as may appeare, 2, Chron: 23, 8. The course of Abia was the eight of those, 24.
as may appear, 2, Chronicles: 23, 8. The course of Abia was the eight of those, 24.
c-acp vmb vvi, crd, np1: crd, crd dt n1 pp-f np1 vbds dt crd pp-f d, crd
(21) section (DIV2)
4330
Image 169
4982
Dauid distinguished these thus, not only by his Princely authority, but in spired by the holy Ghost, being to giue his best directions to Salomon, who should build the Temple, whereto Gods solemne worship should be tyed,
David distinguished these thus, not only by his Princely Authority, but in spired by the holy Ghost, being to give his best directions to Solomon, who should built the Temple, whereto God's solemn worship should be tied,
np1 vvn d av, xx av-j p-acp po31 j n1, cc-acp p-acp vvn p-acp dt j n1, vbg pc-acp vvi po31 js n2 p-acp np1, r-crq vmd vvi dt n1, c-crq n2 j n1 vmd vbi vvn,
(21) section (DIV2)
4332
Image 169
4983
after a long time it had beene in a flitting Tent or tabernacle.
After a long time it had been in a flitting Tent or tabernacle.
p-acp dt j n1 pn31 vhd vbn p-acp dt j-vvg n1 cc n1.
(21) section (DIV2)
4332
Image 169
4984
Thus hee dooth, 1 That no Priest (though there were many) should be idle.
Thus he doth, 1 That no Priest (though there were many) should be idle.
av pns31 vdz, vvn cst dx n1 (cs pc-acp vbdr d) vmd vbi j.
(21) section (DIV2)
4333
Image 170
4985
2 That the burden beeing borne by course, and not alwaies lying vpon one, might be the better borne with longer continuance.
2 That the burden being born by course, and not always lying upon one, might be the better born with longer Continuance.
crd d dt n1 vbg vvn p-acp n1, cc xx av vvg p-acp crd, vmd vbi dt av-jc vvn p-acp jc n1.
(21) section (DIV2)
4334
Image 170
4986
3 That things beeing done by course, none might be grieued, troden downe too much, or grow insolent, being lifted vp aboue his brethren, but all might be done louingly, and brotherly.
3 That things being done by course, none might be grieved, trodden down too much, or grow insolent, being lifted up above his brothers, but all might be done lovingly, and brotherly.
crd d n2 vbg vdn p-acp n1, pix vmd vbi vvn, vvn a-acp av av-d, cc vvb j, vbg vvn a-acp p-acp po31 n2, cc-acp d vmd vbi vdn av-vvg, cc av-j.
(21) section (DIV2)
4335
Image 170
4987
1 Kings may doe no more in Church matters, then they haue warrant for, by Gods word and Spirit.
1 Kings may do no more in Church matters, then they have warrant for, by God's word and Spirit.
crd n2 vmb vdi dx dc p-acp n1 n2, cs pns32 vhb n1 p-acp, p-acp ng1 n1 cc n1.
(21) section (DIV2)
4336
Image 170
4988
2 No Minister in the Church should be idle, but worke in due time.
2 No Minister in the Church should be idle, but work in due time.
crd dx vvi p-acp dt n1 vmd vbi j, cc-acp vvb p-acp j-jn n1.
(21) section (DIV2)
4337
Image 170
4989
3 It should be prouided they might so worke, as that they might continue the longest for the most good of the Church.
3 It should be provided they might so work, as that they might continue the longest for the most good of the Church.
crd pn31 vmd vbi vvn pns32 vmd av vvi, c-acp cst pns32 vmd vvi dt js p-acp dt av-ds j pp-f dt n1.
(21) section (DIV2)
4338
Image 170
4990
4 There should be no inordinate superioritie among them.
4 There should be no inordinate superiority among them.
crd a-acp vmd vbi dx j n1 p-acp pno32.
(21) section (DIV2)
4339
Image 170
4991
His name was Zachary, wherein we may consider the very name, and why it is recorded so to be. Zachary signifieth remembring GOD.His name was Zachary, wherein we may Consider the very name, and why it is recorded so to be. Zachary signifies remembering GOD.
po31 n1 vbds np1, c-crq pns12 vmb vvi dt j n1, cc c-crq pn31 vbz vvn av pc-acp vbi. np1 vvz vvg np1.
(21) section (DIV2)
4340
Image 170
4992
Some thinke it was he mentioned, Math, 23, 35, slaine betweene the Temple, and the Altar,
some think it was he mentioned, Math, 23, 35, slain between the Temple, and the Altar,
d vvb pn31 vbds pns31 vvn, np1, crd, crd, vvn p-acp dt n1, cc dt n1,
(21) section (DIV2)
4341
Image 170
4993
but they haue no warrant so to think.
but they have no warrant so to think.
cc-acp pns32 vhb dx n1 av pc-acp vvi.
(21) section (DIV2)
4341
Image 170
4994
Sure it is this name was well liked, for that the friendes would haue had Iohn to be thus called.
Sure it is this name was well liked, for that the Friends would have had John to be thus called.
av-j pn31 vbz d n1 vbds av vvn, c-acp cst dt n2 vmd vhi vhn np1 pc-acp vbi av vvn.
(21) section (DIV2)
4342
Image 170
4995
It shall therefore concerne those who giue names, to giue such as may put in mind to the caller, called, or hearer some good.
It shall Therefore concern those who give names, to give such as may put in mind to the caller, called, or hearer Some good.
pn31 vmb av vvi d r-crq vvb n2, pc-acp vvi d c-acp vmb vvi p-acp n1 p-acp dt n1, vvn, cc n1 d j.
(21) section (DIV2)
4342
Image 170
4996
It is here recorded so to be.
It is Here recorded so to be.
pn31 vbz av vvn av pc-acp vbi.
(21) section (DIV2)
4343
Image 170
4997
First, because there were but few at that time so godly. 2 To shew that God keepeth a record of his. 3 That we might haue them as Presidents, whom we might follow, and be like.
First, Because there were but few At that time so godly. 2 To show that God Keepeth a record of his. 3 That we might have them as Presidents, whom we might follow, and be like.
ord, c-acp pc-acp vbdr p-acp d p-acp d n1 av j. crd pc-acp vvi cst np1 vvz dt n1 pp-f png31. crd d pns12 vmd vhi pno32 c-acp n2, ro-crq pns12 vmd vvi, cc vbi j.
(21) section (DIV2)
4343
Image 170
4998
It followeth, that hee had a wife:
It follows, that he had a wife:
pn31 vvz, cst pns31 vhd dt n1:
(21) section (DIV2)
4344
Image 170
4999
which meaneth, that as himselfe, so his wife was maintained by his Priests office, not onely so, but their whole charge.
which means, that as himself, so his wife was maintained by his Priests office, not only so, but their Whole charge.
r-crq vvz, cst p-acp px31, av po31 n1 vbds vvn p-acp po31 ng1 n1, xx av-j av, cc-acp po32 j-jn n1.
(21) section (DIV2)
4344
Image 170
5000
Que. It may be demaunded, whether it be not as lawful for such as attend the word and Sacraments now, to haue wiues,
Que. It may be demanded, whither it be not as lawful for such as attend the word and Sacraments now, to have wives,
zz pn31 vmb vbi vvn, cs pn31 vbb xx p-acp j c-acp d c-acp vvi dt n1 cc n2 av, pc-acp vhi n2,
(21) section (DIV2)
4345
Image 170
5001
as it was for the Priests? Aun.
as it was for the Priests? Nias.
c-acp pn31 vbds p-acp dt n2? dt.
(21) section (DIV2)
4345
Image 170
5002
Yes all alike, for that there is nothing against it in the word, but for it,
Yes all alike, for that there is nothing against it in the word, but for it,
uh d av, c-acp cst pc-acp vbz pix p-acp pn31 p-acp dt n1, cc-acp c-acp pn31,
(21) section (DIV2)
4346
Image 170
5003
as might be shewed, and cannot be denied by the Papists themselues: who teach that to forbid (as they speake) Priestes marriage, is not diuine, but Apostolique, or Church-law.
as might be showed, and cannot be denied by the Papists themselves: who teach that to forbid (as they speak) Priests marriage, is not divine, but Apostolic, or Church law.
c-acp vmd vbi vvn, cc vmbx vbi vvn p-acp dt njp2 px32: r-crq vvb cst pc-acp vvi (c-acp pns32 vvb) n2 n1, vbz xx j-jn, cc-acp j, cc n1.
(21) section (DIV2)
4346
Image 170
5004
They know that none of vs now doe take the vow. Quest. But what say you of their Priests, whether may they lawfully marry, or no?
They know that none of us now do take the Voelli. Quest. But what say you of their Priests, whither may they lawfully marry, or no?
pns32 vvb cst pix pp-f pno12 av vdb vvi dt n1. n1. p-acp q-crq vvb pn22 pp-f po32 n2, cs vmb pns32 av-j vvi, cc dx?
(21) section (DIV2)
4347
Image 170
5005
An. If they made a vow of single life, and cannot keepe it, they ought to marry.
Nias If they made a Voelli of single life, and cannot keep it, they ought to marry.
np1 cs pns32 vvd dt n1 pp-f j n1, cc vmbx vvi pn31, pns32 vmd pc-acp vvi.
(21) section (DIV2)
4349
Image 170
5006
But see their reasons whereupon out of Scripture theyr Church inioyneth single life.
But see their Reasons whereupon out of Scripture their Church enjoin single life.
p-acp vvi po32 n2 c-crq av pp-f n1 po32 n1 vvi j n1.
(21) section (DIV2)
4350
Image 170
5007
1 They abuse this very place, Luke, 1, 23, and 1, Chron, 24, for that they say when they ministred they were from their wiues. Aunswere.
1 They abuse this very place, Lycia, 1, 23, and 1, Chronicles, 24, for that they say when they ministered they were from their wives. Answer.
vvd pns32 vvb d j n1, av, crd, crd, cc crd, np1, crd, c-acp cst pns32 vvb c-crq pns32 vvd pns32 vbdr p-acp po32 n2. n1.
(21) section (DIV2)
4351
Image 170
5008
They were indeede from theyr vviues, especially those vvho dwelled not in Ierusalem, where the seruice was to be performed, not for any thing,
They were indeed from their wives, especially those who dwelled not in Ierusalem, where the service was to be performed, not for any thing,
pns32 vbdr av p-acp po32 n2, av-j d r-crq vvd xx p-acp np1, c-crq dt n1 vbds pc-acp vbi vvn, xx p-acp d n1,
(21) section (DIV2)
4351
Image 170
5009
but that the distance of place hindered, as such as goe to the Tearme at London, leaue theyr wiues at home.
but that the distance of place hindered, as such as go to the Term At London, leave their wives At home.
cc-acp cst dt n1 pp-f n1 vvn, c-acp d c-acp vvi p-acp dt n1 p-acp np1, vvb po32 n2 p-acp n1-an.
(21) section (DIV2)
4351
Image 170
5010
2 That 1 to Titus, a Bishop must be Sophron, the vulgar translateth, continent. Aun.
2 That 1 to Titus, a Bishop must be Sophron, the Vulgar Translate, continent. Nias.
crd cst vvd p-acp np1, dt n1 vmb vbi np1, dt j vvz, n1. dt.
(21) section (DIV2)
4352
Image 170
5011
Vnproperly, for Paul requireth the same in vviues, 1, Tim, 3, 11, and in young men, not disswading mariage,
Unproperly, for Paul requires the same in wives, 1, Tim, 3, 11, and in young men, not dissuading marriage,
av-j, c-acp np1 vvz dt d p-acp n2, crd, np1, crd, crd, cc p-acp j n2, xx vvg n1,
(21) section (DIV2)
4352
Image 170
5012
but that they should be of sound mind, and graue cariage.
but that they should be of found mind, and graven carriage.
cc-acp cst pns32 vmd vbi pp-f j n1, cc j n1.
(21) section (DIV2)
4352
Image 170
5013
3 The 2, Tim. 2, 4, None that goeth on warfare, entangleth himselfe with the businesse of this world. Aun.
3 The 2, Tim. 2, 4, None that Goes on warfare, entangleth himself with the business of this world. Nias.
crd dt crd, np1 crd, crd, pix cst vvz p-acp n1, vvz px31 p-acp dt n1 pp-f d n1. dt.
(21) section (DIV2)
4353
Image 170
5014
This may concerne Leuiticall priests as well as any, whose seruice is called warfare, and yet they were married.
This may concern Levitical Priests as well as any, whose service is called warfare, and yet they were married.
d vmb vvi j n2 c-acp av c-acp d, rg-crq n1 vbz vvn n1, cc av pns32 vbdr vvn.
(21) section (DIV2)
4354
Image 170
5015
It is spoken of all Christians who war against satan, the world, the flesh.
It is spoken of all Christians who war against satan, the world, the Flesh.
pn31 vbz vvn pp-f d np1 r-crq n1 p-acp n1, dt n1, dt n1.
(21) section (DIV2)
4354
Image 170
5016
Hee who doth but vse Gods ordinance, no more entangleth himselfe this way, then he who eateth and drinketh.
He who does but use God's Ordinance, no more entangleth himself this Way, then he who Eateth and Drinketh.
pns31 r-crq vdz p-acp vvi npg1 n1, av-dx av-dc vvz px31 d n1, cs pns31 r-crq vvz cc vvz.
(21) section (DIV2)
4354
Image 170
5017
Indeede if he wrap himselfe in an vnequall match, he entangleth himselfe:
Indeed if he wrap himself in an unequal match, he entangleth himself:
av cs pns31 vvb px31 p-acp dt j n1, pns31 vvz px31:
(21) section (DIV2)
4355
Image 170
5018
but if beeing sufficient, and dooing his dutie, if he be faine to seeke maintenaunce, it is the Churches fault.
but if being sufficient, and doing his duty, if he be feign to seek maintenance, it is the Churches fault.
cc-acp cs vbg j, cc vdg png31 n1, cs pns31 vbb j pc-acp vvi n1, pn31 vbz dt ng1 n1.
(21) section (DIV2)
4355
Image 170
5019
4 The 12, of Exod, 11, they who eate the Passeouer had their loynes girt, the loynes beeing the seate of lust. &c. Aun.
4 The 12, of Exod, 11, they who eat the Passover had their loins girded, the loins being the seat of lust. etc. Nias.
crd dt crd, pp-f j, crd, pns32 r-crq vvb dt np1 vhd po32 n2 vvn, dt n2 vbg dt n1 pp-f n1. av dt.
(21) section (DIV2)
4356
Image 171
5020
Those were not Priests all, againe symbolicall diuinitie will not beare argument.
Those were not Priests all, again symbolical divinity will not bear argument.
d vbdr xx n2 av-d, av j n1 vmb xx vvi n1.
(21) section (DIV2)
4357
Image 171
5021
But who knoweth not that at the first Passeouer they were presently to passe, and therefore were theyr long loose garments trussed vp.
But who Knoweth not that At the First Passover they were presently to pass, and Therefore were their long lose garments trussed up.
p-acp r-crq vvz xx d p-acp dt ord np1 pns32 vbdr av-j pc-acp vvi, cc av vbdr po32 j j n2 vvn a-acp.
(21) section (DIV2)
4357
Image 171
5022
5 The 28 of Exod, 42, the Priestes must haue breeches, ergo. Aun.
5 The 28 of Exod, 42, the Priests must have breeches, ergo. Nias.
crd dt crd pp-f n1, crd, dt n2 vmb vhi n2, fw-la. dt.
(21) section (DIV2)
4358
Image 171
5023
It was for their loose and open garments, least mounting the Altar, some vncomlinesse might appeare.
It was for their lose and open garments, least mounting the Altar, Some uncomeliness might appear.
pn31 vbds p-acp po32 j cc j n2, ds vvg dt n1, d n1 vmd vvi.
(21) section (DIV2)
4359
Image 171
5024
6 The 1, Corin, 7, 5, they must for beare to prayer. Now Priestes alwaies pray, or are about holy things. Aun.
6 The 1, Corin, 7, 5, they must for bear to prayer. Now Priests always pray, or Are about holy things. Nias.
crd dt crd, np1, crd, crd, pns32 vmb p-acp vvi p-acp n1. av n2 av vvb, cc vbr a-acp j n2. dt.
(21) section (DIV2)
4360
Image 171
5025
That place is of all Christians married, who are bid to pray continually, but it is onely meant of extraordinarie prayer, and fasting.
That place is of all Christians married, who Are bid to pray continually, but it is only meant of extraordinary prayer, and fasting.
cst n1 vbz pp-f d np1 vvd, r-crq vbr vvn pc-acp vvi av-j, cc-acp pn31 vbz av-j vvn pp-f j n1, cc vvg.
(21) section (DIV2)
4361
Image 171
5026
7 The 1, Sam, 21, 4, Ahimelech would not giue hallowed bread, vnlesse they had kept themselues from women. Aun.
7 The 1, Sam, 21, 4, Ahimelech would not give hallowed bred, unless they had kept themselves from women. Nias.
crd dt crd, np1, crd, crd, np1 vmd xx vvi j-vvn n1, cs pns32 vhd vvn px32 p-acp n2. dt.
(21) section (DIV2)
4362
Image 171
5027
The parties were not Priests, but souldiers, or such like.
The parties were not Priests, but Soldiers, or such like.
dt n2 vbdr xx n2, cc-acp n2, cc d av-j.
(21) section (DIV2)
4363
Image 171
5028
Neither for any thing, but in regard of legall pollution, whereto women often fell, by occasion whereof, who so touched them were vncleane.
Neither for any thing, but in regard of Legal pollution, whereto women often fell, by occasion whereof, who so touched them were unclean.
av-d p-acp d n1, cc-acp p-acp n1 pp-f j n1, c-crq n2 av vvd, p-acp n1 c-crq, q-crq av vvd pno32 vbdr j.
(21) section (DIV2)
4363
Image 171
5029
These are their cheefest reasons out of Scripture, wherby it appeareth how iniurious they are, without any great colour to theyr owne company. Now followeth concerning the wife:
These Are their chiefest Reasons out of Scripture, whereby it appears how injurious they Are, without any great colour to their own company. Now follows Concerning the wife:
d vbr po32 js-jn n2 av pp-f n1, c-crq pn31 vvz c-crq j pns32 vbr, p-acp d j n1 p-acp po32 d n1. av vvz vvg dt n1:
(21) section (DIV2)
4364
Image 171
5030
First, that shee was of the daughters of Aaron. Daughter is of the posteritie: for Aaron was diuers hundred yeeres before her. Aaron was chiefe Priest. Quest.
First, that she was of the daughters of Aaron. Daughter is of the posterity: for Aaron was diverse hundred Years before her. Aaron was chief Priest. Quest.
ord, cst pns31 vbds pp-f dt n2 pp-f np1. n1 vbz pp-f dt n1: c-acp np1 vbds j crd n2 p-acp pno31. np1 vbds j-jn n1. n1.
(21) section (DIV2)
4365
Image 171
5031
Did Zacharias take her, because hee was bound to take in his Tribe, as other were? Aun.
Did Zacharias take her, Because he was bound to take in his Tribe, as other were? Nias.
vdd np1 vvi pno31, c-acp pns31 vbds vvn pc-acp vvi p-acp po31 n1, c-acp n-jn vbdr? dt.
(21) section (DIV2)
4367
Image 171
5032
No, for Priests might marry in any Tribe. Quest. Why then? Aun.
No, for Priests might marry in any Tribe. Quest. Why then? Nias.
uh-dx, c-acp n2 vmd vvi p-acp d n1. n1. uh-crq av? dt.
(21) section (DIV2)
4368
Image 171
5033
Most likely for her grace and godlinesse, though being of the Priests stock, she could not haue much wealth for her portion.
Most likely for her grace and godliness, though being of the Priests stock, she could not have much wealth for her portion.
ds j p-acp po31 n1 cc n1, c-acp vbg pp-f dt ng1 n1, pns31 vmd xx vhi d n1 p-acp po31 n1.
(21) section (DIV2)
4370
Image 171
5034
1 Marke first how God and the world differ.
1 Mark First how God and the world differ.
crd n1 ord q-crq n1 cc dt n1 vvb.
(21) section (DIV2)
4371
Image 171
5035
Hee gaue liberty to the Priest to marry any where, we think any wife almost too good for a Minister.
He gave liberty to the Priest to marry any where, we think any wife almost too good for a Minister.
pns31 vvd n1 p-acp dt n1 pc-acp vvi d c-crq, pns12 vvb d n1 av av j c-acp dt n1.
(21) section (DIV2)
4371
Image 171
5036
2 Learne how to choose for grace and godlinesse, rather then credit or portion.
2 Learn how to choose for grace and godliness, rather then credit or portion.
crd vvi c-crq pc-acp vvi p-acp n1 cc n1, av-c cs n1 cc n1.
(21) section (DIV2)
4372
Image 171
5037
Her name was Elisabet, shee is named for the same causes that Zachary was, as before.Her name was Elisabet, she is nam for the same Causes that Zachary was, as before.
po31 n1 vbds n1, pns31 vbz vvn p-acp dt d n2 cst np1 vbds, c-acp a-acp.
(21) section (DIV2)
4373
Image 171
5038
Now foloweth ioyntly their godlinesse set downe, both iust before God. walking, &c. out, both iust before God. walking, &c. In the setting downe, we may consider the persons. the things said of them.
Now Followeth jointly their godliness Set down, both just before God. walking, etc. out, both just before God. walking, etc. In the setting down, we may Consider the Persons. the things said of them.
av vvz av-j po32 n1 vvn a-acp, d j p-acp np1. vvg, av av, d j p-acp np1. vvg, av p-acp dt n-vvg a-acp, pns12 vmb vvi dt n2. dt n2 vvd pp-f pno32.
(21) section (DIV2)
4374
Image 171
5039
Persons, both Zachary, and Elisabet, not one onely, but both, and that at & before their marriage,
Persons, both Zachary, and Elisabet, not one only, but both, and that At & before their marriage,
n2, d np1, cc n1, xx pi av-j, cc-acp d, cc cst p-acp cc p-acp po32 n1,
(21) section (DIV2)
4376
Image 171
5040
as afterward carrying with them theyr whole family, so continuing verie comfortably. 1 Learne, that it is not sufficient for one: both married, must be iust.
as afterwards carrying with them their Whole family, so Continuing very comfortably. 1 Learn, that it is not sufficient for one: both married, must be just.
c-acp av vvg p-acp pno32 po32 j-jn n1, av vvg av av-j. vvn vvb, cst pn31 vbz xx j p-acp pi: av-d vvd, vmb vbi j.
(21) section (DIV2)
4376
Image 171
5041
2 Yea before theyr mariage, which must be in the Lord, it is an hard aduenture to set vpon one vnreclaimed. Remember Salomon.
2 Yea before their marriage, which must be in the Lord, it is an hard adventure to Set upon one unreclaimed. remember Solomon.
crd uh p-acp po32 n1, r-crq vmb vbi p-acp dt n1, pn31 vbz dt j n1 pc-acp vvi p-acp crd j. np1 np1.
(21) section (DIV2)
4378
Image 171
5042
3 They must haue a care of their family.
3 They must have a care of their family.
crd pns32 vmb vhi dt n1 pp-f po32 n1.
(21) section (DIV2)
4379
Image 171
5043
Hauing exercises of religion with their family, procuring that duties of particuler calling be done according to godlinesse:
Having exercises of Religion with their family, procuring that duties of particular calling be done according to godliness:
vhg n2 pp-f n1 p-acp po32 n1, vvg d n2 pp-f j n-vvg vbb vdn p-acp p-acp n1:
(21) section (DIV2)
4380
Image 171
5044
and that their family bee brought to the publique exercises of Gods worship. 4 They must hold on theyr course, nothing must make them intermit.
and that their family be brought to the public exercises of God's worship. 4 They must hold on their course, nothing must make them intermit.
cc cst po32 n1 vbb vvn p-acp dt j n2 pp-f npg1 n1. crd pns32 vmb vvi p-acp po32 n1, pix vmb vvi pno32 vvi.
(21) section (DIV2)
4380
Image 171
5045
5 Now such a couple cannot choose but liue most comfortably, growing in assurance of their owne saluation, procuring others:
5 Now such a couple cannot choose but live most comfortably, growing in assurance of their own salvation, procuring Others:
crd av d dt n1 vmbx vvi cc-acp vvb ds av-j, vvg p-acp n1 pp-f po32 d n1, vvg n2-jn:
(21) section (DIV2)
4382
Image 171
5046
alwaies whetting each other to good, and comforting in GOD, expecting all blessings in marriage, more easily bearing all crosses incident therevnto.
always whetting each other to good, and comforting in GOD, expecting all blessings in marriage, more Easily bearing all Crosses incident thereunto.
av vvg d n-jn p-acp j, cc vvg p-acp np1, vvg d n2 p-acp n1, av-dc av-j vvg d n2 j av.
(21) section (DIV2)
4382
Image 171
5047
The second thing said of them is, that they were iust before God. And heere is the vertue, and the triall thereof.
The second thing said of them is, that they were just before God. And Here is the virtue, and the trial thereof.
dt ord n1 vvd pp-f pno32 vbz, cst pns32 vbdr j p-acp np1. cc av vbz dt n1, cc dt n1 av.
(21) section (DIV2)
4383
Image 171
5048
The vertue is iust, triall, before God. Iust a party is, who doth iustice. Iustice is obedience to the truth of God.
The virtue is just, trial, before God. Just a party is, who does Justice. justice is Obedience to the truth of God.
dt n1 vbz j, n1, p-acp np1. av dt n1 vbz, r-crq vdz n1. n1 vbz n1 p-acp dt n1 pp-f np1.
(21) section (DIV2)
4384
Image 171
5049
Iustice is eyther particuler, or generall. Particuler, is to the second Table. Generall, is obedience to the whole Law. Generall iustice is heere meant.
justice is either particular, or general. Particular, is to the second Table. General, is Obedience to the Whole Law. General Justice is Here meant.
n1 vbz d j, cc n1. j-jn, vbz p-acp dt ord n1. n1, vbz n1 p-acp dt j-jn n1. n1 n1 vbz av vvn.
(21) section (DIV2)
4386
Image 171
5050
This may be considered as it is, by imputation, or renouation. Iustice by imputation, is when all Christes righteousnes is reckoned or imputed to one.
This may be considered as it is, by imputation, or renovation. justice by imputation, is when all Christ's righteousness is reckoned or imputed to one.
d vmb vbi vvn c-acp pn31 vbz, p-acp n1, cc n1. n1 p-acp n1, vbz c-crq d npg1 n1 vbz vvn cc vvn p-acp crd.
(21) section (DIV2)
4389
Image 172
5051
Iustice by renouation, is when by the worke of the holie Ghost, one is renewed to doe the Law, this is commonlie called sanctification.
justice by renovation, is when by the work of the holy Ghost, one is renewed to do the Law, this is commonly called sanctification.
n1 p-acp n1, vbz c-crq p-acp dt n1 pp-f dt j n1, pi vbz vvn pc-acp vdi dt n1, d vbz av-j vvn n1.
(21) section (DIV2)
4391
Image 172
5052
Que. By whether of these two are they heere said to be iust? Aunsw. By both:
Que. By whither of these two Are they Here said to be just? Answer. By both:
zz p-acp cs pp-f d crd vbr pns32 av vvd pc-acp vbi j? np1. p-acp d:
(21) section (DIV2)
4392
Image 172
5053
by the first, because it serueth to acquit them before God, and to procure theyr acceptation to life euerlasting.
by the First, Because it serveth to acquit them before God, and to procure their acceptation to life everlasting.
p-acp dt ord, c-acp pn31 vvz pc-acp vvi pno32 p-acp np1, cc pc-acp vvi po32 n1 p-acp n1 j.
(21) section (DIV2)
4393
Image 172
5054
By the second, because by it they shew themselues to be righteous, both before God and man,
By the second, Because by it they show themselves to be righteous, both before God and man,
p-acp dt ord, c-acp p-acp pn31 pns32 vvb px32 pc-acp vbi j, av-d p-acp np1 cc n1,
(21) section (DIV2)
4394
Image 172
5055
& this latter is principally meant. One is so renued, when hee knoweth, loueth, and doth the will of GOD himselfe,
& this latter is principally meant. One is so renewed, when he Knoweth, loves, and does the will of GOD himself,
cc d d vbz av-j vvn. crd vbz av j-vvn, c-crq pns31 vvz, vvz, cc vdz dt n1 pp-f np1 px31,
(21) section (DIV2)
4394
Image 172
5056
and all his beeing accepted in Christ.
and all his being accepted in christ.
cc d po31 vbg vvn p-acp np1.
(21) section (DIV2)
4395
Image 172
5057
Now this thus said of thē, is so to be vnderstood, as theyr chiefe studie and indeuour,
Now this thus said of them, is so to be understood, as their chief study and endeavour,
av d av vvd pp-f pno32, vbz av pc-acp vbi vvn, c-acp po32 j-jn n1 cc n1,
(21) section (DIV2)
4396
Image 172
5058
and principall care to be and continue iust.
and principal care to be and continue just.
cc j-jn n1 pc-acp vbi cc vvi j.
(21) section (DIV2)
4396
Image 172
5059
So as that the duties of their particuler calling, rightly performed, are practises of this iustice.
So as that the duties of their particular calling, rightly performed, Are practises of this Justice.
av p-acp d dt n2 pp-f po32 j n-vvg, av-jn vvn, vbr n2 pp-f d n1.
(21) section (DIV2)
4397
Image 172
5060
Thus must euery of vs doe. In single or married life, indeuour chiefely to be iust.
Thus must every of us do. In single or married life, endeavour chiefly to be just.
av vmb d pp-f pno12 vdb. p-acp j cc j-vvn n1, vvi av-jn pc-acp vbi j.
(21) section (DIV2)
4398
Image 172
5061
2 Indeuouring to be iust, we must be renewed in all obedience. 3 Begining of iustice, is from hauing Christ his iustice to be reckoned ours.
2 Endeavouring to be just, we must be renewed in all Obedience. 3 Beginning of Justice, is from having christ his Justice to be reckoned ours.
crd vvg p-acp vbi j, pns12 vmb vbi vvn p-acp d n1. crd n1 pp-f n1, vbz p-acp j-vvg np1 po31 n1 pc-acp vbi vvn png12.
(21) section (DIV2)
4400
Image 172
5062
4 The duties of ones calling vpon dayes for them, are (being rightly performed) iust deeds, and must be followed. Quest.
4 The duties of ones calling upon days for them, Are (being rightly performed) just Deeds, and must be followed. Quest.
crd dt n2 pp-f pig n1 p-acp n2 p-acp pno32, vbr (vbg av-jn vvn) j n2, cc vmb vbi vvn. n1.
(21) section (DIV2)
4402
Image 172
5063
May not one intermit the duties of his calling? Aun. Yes: Being hindered by some crosse, for necessary refreshing, and for to doe a religious duty. Quest.
May not one intermit the duties of his calling? Nias. Yes: Being hindered by Some cross, for necessary refreshing, and for to do a religious duty. Quest.
vmb xx pi vvi dt n2 pp-f po31 n-vvg? dt. uh: vbg vvn p-acp d n1, c-acp j n-vvg, cc p-acp pc-acp vdi dt j n1. n1.
(21) section (DIV2)
4403
Image 172
5064
In what respect may one on the working day, intermit aduty of his calling, to be at a religious duty of prayer and the word?
In what respect may one on the working day, intermit aduty of his calling, to be At a religious duty of prayer and the word?
p-acp r-crq n1 vmb crd p-acp dt j-vvg n1, vvi n1 pp-f po31 n-vvg, pc-acp vbi p-acp dt j n1 pp-f n1 cc dt n1?
(21) section (DIV2)
4405
Image 172
5065
Aun. 1. When commodity appearing from his calling is vncertaine, the benefit of religious duty being certaine.
Nias. 1. When commodity appearing from his calling is uncertain, the benefit of religious duty being certain.
dt. crd c-crq n1 vvg p-acp po31 n-vvg vbz j, dt n1 pp-f j n1 vbg j.
(21) section (DIV2)
4406
Image 172
5066
2 When the duty of the calling intermitted may be recompensed by rising earlier, spending lesse, and working harder.
2 When the duty of the calling intermitted may be recompensed by rising earlier, spending less, and working harder.
crd c-crq dt n1 pp-f dt n1 vvn vmb vbi vvn p-acp vvg av-jc, vvg av-dc, cc vvg av-jc.
(21) section (DIV2)
4407
Image 172
5067
3 When one findeth in himselfe, that he is not sufficiently furnished with sauing grace, he ought first to seeke therefore. The triall followeth, before God.
3 When one finds in himself, that he is not sufficiently furnished with Saving grace, he ought First to seek Therefore. The trial follows, before God.
crd c-crq pi vvz p-acp px31, cst pns31 vbz xx av-j vvn p-acp vvg n1, pns31 vmd ord p-acp vvi av. dt n1 vvz, p-acp np1.
(21) section (DIV2)
4408
Image 172
5068
God is an infinit spirit seeing all things.God is an infinite Spirit seeing all things.
np1 vbz dt j n1 vvg d n2.
(21) section (DIV2)
4410
Image 172
5069
Before: or in his presence, a borrowed speech, taken from men, in whose eyes when things are sayd to be done, they are done before them: this sheweth Gods knowledge.Before: or in his presence, a borrowed speech, taken from men, in whose eyes when things Are said to be done, they Are done before them: this shows God's knowledge.
p-acp: cc p-acp po31 n1, dt j-vvn n1, vvn p-acp n2, p-acp rg-crq n2 c-crq n2 vbr vvn pc-acp vbi vdn, pns32 vbr vdn p-acp pno32: d vvz npg1 n1.
(21) section (DIV2)
4411
Image 172
5070
Gods knowledge, signifieth Gods perceiuing, and approuing of the thing: so Gen: 1, 17. 2, Sam: 16, 21.
God's knowledge, signifies God's perceiving, and approving of the thing: so Gen: 1, 17. 2, Sam: 16, 21.
npg1 n1, vvz n2 vvg, cc vvg pp-f dt n1: av np1: crd, crd crd, np1: crd, crd
(21) section (DIV2)
4412
Image 172
5071
Not that they deserued any thing thereby, only they were accepted in Christ, themselues remembered they had to doe with God, approued themselues to him, and had comfort in him.
Not that they deserved any thing thereby, only they were accepted in christ, themselves remembered they had to do with God, approved themselves to him, and had Comfort in him.
xx cst pns32 vvd d n1 av, av-j pns32 vbdr vvn p-acp np1, px32 vvn pns32 vhd pc-acp vdi p-acp np1, vvd px32 p-acp pno31, cc vhd n1 p-acp pno31.
(21) section (DIV2)
4413
Image 172
5072
1 Know that whatsoeuer we doe, we are vnprofitable seruants. 2 In all duties remember we haue to doe with God. 3 We must be sincere.
1 Know that whatsoever we do, we Are unprofitable Servants. 2 In all duties Remember we have to do with God. 3 We must be sincere.
vvn vvb d r-crq pns12 vdb, pns12 vbr j n2. crd n1 d n2 vvb pns12 vhb pc-acp vdi p-acp np1. crd pns12 vmb vbi j.
(21) section (DIV2)
4414
Image 172
5073
So may we iudge our selues to be,
So may we judge our selves to be,
av vmb pns12 vvi po12 n2 pc-acp vbi,
(21) section (DIV2)
4416
Image 172
5074
1 When we trauaile more with our owne harts more to be so, then any thing, caring for the witnesse of our conscience more, then the estimation of others.
1 When we travail more with our own hearts more to be so, then any thing, caring for the witness of our conscience more, then the estimation of Others.
vvd c-crq pns12 vvi av-dc p-acp po12 d n2 av-dc pc-acp vbi av, cs d n1, vvg p-acp dt n1 pp-f po12 n1 av-dc, cs dt n1 pp-f n2-jn.
(21) section (DIV2)
4417
Image 172
5075
2 When we are the same alone and in company, &c.
2 When we Are the same alone and in company, etc.
crd c-crq pns12 vbr dt d j cc p-acp n1, av
(21) section (DIV2)
4418
Image 172
5076
3 If we neuer be lifted vp in the conceit of our iustice, to thinke better of our selues, or worse of others.
3 If we never be lifted up in the conceit of our Justice, to think better of our selves, or Worse of Others.
crd cs pns12 av-x vbi vvn a-acp p-acp dt n1 pp-f po12 n1, pc-acp vvi av-jc pp-f po12 n2, cc av-jc pp-f n2-jn.
(21) section (DIV2)
4419
Image 172
5077
4 When we are willing to be tryed.
4 When we Are willing to be tried.
crd c-crq pns12 vbr j pc-acp vbi vvn.
(21) section (DIV2)
4420
Image 172
5078
The further setting out of this their godlinesse followeth, and is in expounding of the former,
The further setting out of this their godliness follows, and is in expounding of the former,
dt av-jc vvg av pp-f d po32 n1 vvz, cc vbz p-acp vvg pp-f dt j,
(21) section (DIV2)
4421
Image 172
5079
for in that they were sayd to be iust, the meaning is, that they walked in all the commaundements of the Lord.
for in that they were said to be just, the meaning is, that they walked in all the Commandments of the Lord.
c-acp p-acp cst pns32 vbdr vvn pc-acp vbi j, dt n1 vbz, cst pns32 vvd p-acp d dt n2 pp-f dt n1.
(21) section (DIV2)
4421
Image 173
5080
In that they were sayd to be iust before God: the meaning is, that they were without blame.
In that they were said to be just before God: the meaning is, that they were without blame.
p-acp cst pns32 vbdr vvn pc-acp vbi j p-acp np1: dt n1 vbz, cst pns32 vbdr p-acp n1.
(21) section (DIV2)
4422
Image 173
5081
The former part expounding their iustice, is taken from their life led according to Gods word.
The former part expounding their Justice, is taken from their life led according to God's word.
dt j n1 vvg po32 n1, vbz vvn p-acp po32 n1 vvd vvg p-acp ng1 n1.
(21) section (DIV2)
4423
Image 173
5082
1 Learne that first mens estate must be iudged by their life. 2 Life must be ruled by Gods word.
1 Learn that First men's estate must be judged by their life. 2 Life must be ruled by God's word.
vvd vvi cst ord ng2 n1 vmb vbi vvn p-acp po32 n1. crd n1 vmb vbi vvn p-acp npg1 n1.
(21) section (DIV2)
4424
Image 173
5083
The expounding and making more playne their being iust, is from the framing of their life to Gods word;
The expounding and making more plain their being just, is from the framing of their life to God's word;
dt vvg cc vvg dc n1 po32 vbg av, vbz p-acp dt vvg pp-f po32 n1 p-acp npg1 n1;
(21) section (DIV2)
4426
Image 173
5084
wherein we may see whereto they did conforme, & in what manner. They did conforme their liues, to all the commandements, and ordinances of the Lord.
wherein we may see whereto they did conform, & in what manner. They did conform their lives, to all the Commandments, and ordinances of the Lord.
c-crq pns12 vmb vvi c-crq pns32 vdd vvi, cc p-acp r-crq n1. pns32 vdd vvi po32 n2, p-acp d dt n2, cc n2 pp-f dt n1.
(21) section (DIV2)
4426
Image 173
5085
The Lord is the true Iehoua. Commandements and ordinances are two names, which set out the word of God.
The Lord is the true Iehoua. commandments and ordinances Are two names, which Set out the word of God.
dt n1 vbz dt j np1. n2 cc n2 vbr crd n2, r-crq vvd av dt n1 pp-f np1.
(21) section (DIV2)
4427
Image 173
5086
Commandemēts signifie the morrall, ordinances the ceremoniall law.
commandments signify the moral, ordinances the ceremonial law.
n2 vvb dt n1, n2 dt j n1.
(21) section (DIV2)
4428
Image 173
5087
The ordinances are called in Greeke Dikaiomata, as you would say, righteousnesses, whereupon some gather, we may be iust before thereby.
The ordinances Are called in Greek Dikaiomata, as you would say, Righteousness, whereupon Some gather, we may be just before thereby.
dt n2 vbr vvn p-acp jp np1, c-acp pn22 vmd vvi, n2, c-crq d vvb, pns12 vmb vbi j c-acp av.
(21) section (DIV2)
4429
Image 173
5088
Dikaiomata is the same Word which the 72 Interpreters in the old testament, put for Kukkim, which when men indeuour to keepe with the morrall law, good reason they should be counted iust,Dikaiomata is the same Word which the 72 Interpreters in the old Testament, put for Kukkim, which when men endeavour to keep with the moral law, good reason they should be counted just,
np1 vbz dt d n1 r-crq dt crd n2 p-acp dt j n1, vvn p-acp vvb, r-crq c-crq n2 vvi pc-acp vvi p-acp dt j n1, j n1 pns32 vmd vbi vvn j,
(21) section (DIV2)
4430
Image 173
5089
but that none could fully keepe them, see Actes, 15, 10, where they are called a yoake vnportable.
but that none could Fully keep them, see Acts, 15, 10, where they Are called a yoke unportable.
cc-acp cst pix vmd av-j vvi pno32, vvb n2, crd, crd, c-crq pns32 vbr vvn dt n1 j.
(21) section (DIV2)
4430
Image 173
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Now these commandements and ordinances are written, named, not some but all, and euery of them. Quest.
Now these Commandments and ordinances Are written, nam, not Some but all, and every of them. Quest.
av d n2 cc n2 vbr vvn, vvn, xx d p-acp d, cc d pp-f pno32. n1.
(21) section (DIV2)
4431
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5091
Can a man keepe all Gods commandements? Aun. Not of himselfe, but in Christ.
Can a man keep all God's Commandments? Nias. Not of himself, but in christ.
vmb dt n1 vvi d ng1 n2? dt. xx pp-f px31, cc-acp p-acp np1.
(21) section (DIV2)
4432
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5092
A man may be sayd to keepe all, when Christ his keeping of all is imputed to him;
A man may be said to keep all, when christ his keeping of all is imputed to him;
dt n1 vmb vbi vvn pc-acp vvi d, c-crq np1 po31 n-vvg pp-f d vbz vvn p-acp pno31;
(21) section (DIV2)
4434
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when himselfe is renewed to keepe all, as the Word requireth. The Word requireth keeping of all, legally, euangelically.
when himself is renewed to keep all, as the Word requires. The Word requires keeping of all, legally, evangelically.
c-crq px31 vbz vvn pc-acp vvi d, c-acp dt n1 vvz. dt n1 vvz vvg pp-f d, av-j, av-j.
(21) section (DIV2)
4434
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Legally, to the vttermost with the whole man, so did neuer any but Adam before his fall keepe them, and Christ.
Legally, to the uttermost with the Whole man, so did never any but Adam before his fallen keep them, and christ.
av-j, p-acp dt j p-acp dt j-jn n1, av vdd av-x d p-acp np1 p-acp po31 n1 vvi pno32, cc np1.
(21) section (DIV2)
4436
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5095
Euangelically, when one is renewed by Gods Spirit to like them, to indeuour to keepe them,
Evangelically, when one is renewed by God's Spirit to like them, to endeavour to keep them,
av-j, c-crq pi vbz vvn p-acp npg1 n1 pc-acp vvi pno32, pc-acp vvi pc-acp vvi pno32,
(21) section (DIV2)
4437
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5096
and be sory when he cannot. This is heere meant, so may one keepe them, not to deserue by them.
and be sorry when he cannot. This is Here meant, so may one keep them, not to deserve by them.
cc vbi j c-crq pns31 vmbx. d vbz av vvn, av vmb crd vvb pno32, xx pc-acp vvi p-acp pno32.
(21) section (DIV2)
4437
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5097
The order may be marked, morrall are set before ceremoniall. Learne hence: 1, that our life must be framed according to the written Word.
The order may be marked, moral Are Set before ceremonial. Learn hence: 1, that our life must be framed according to the written Word.
dt n1 vmb vbi vvn, j vbr vvn p-acp j. vvb av: crd, cst po12 n1 vmb vbi vvn vvg p-acp dt j-vvn n1.
(21) section (DIV2)
4439
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2 We must indeuour in all Gods commandements, not neglect the least. 3 Greater duties must be done first, and with greater care.
2 We must endeavour in all God's Commandments, not neglect the least. 3 Greater duties must be done First, and with greater care.
crd pns12 vmb vvi p-acp d ng1 n2, xx vvi dt ds. crd jc n2 vmb vbi vdn ord, cc p-acp jc n1.
(21) section (DIV2)
4441
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5099
4 Neuer looke to deserue any thing by your working. The manner followeth they walked. Metaphor: that is, liued; whereby is implyed.
4 Never look to deserve any thing by your working. The manner follows they walked. Metaphor: that is, lived; whereby is employed.
crd av vvb pc-acp vvi d n1 p-acp po22 n-vvg. dt n1 vvz pns32 vvd. n1: cst vbz, vvn; q-crq vbz vvn.
(21) section (DIV2)
4443
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5100
1 First, they ordered euery particular thereafter. 2 They neuer swarued from the Word. 3 They continued in it. 4 They went forward.
1 First, they ordered every particular thereafter. 2 They never swerved from the Word. 3 They continued in it. 4 They went forward.
vvd ord, pns32 vvd d j av. crd pns32 av-x vvd p-acp dt n1. crd pns32 vvd p-acp pn31. crd pns32 vvd av-j.
(21) section (DIV2)
4445
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5101
5 Looked to their iorneyes end in heauen. Now followeth the exposition of before God: that is, without reproofe.
5 Looked to their journeys end in heaven. Now follows the exposition of before God: that is, without reproof.
crd np1 p-acp po32 n2 vvb p-acp n1. av vvz dt n1 pp-f p-acp np1: cst vbz, p-acp n1.
(21) section (DIV2)
4449
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5102
One liueth without reproofe, when after his effectuall calling, he cannot iustly be charged with any grosse open sin before, or of men.
One lives without reproof, when After his effectual calling, he cannot justly be charged with any gross open since before, or of men.
pi vvz p-acp n1, c-crq p-acp po31 j n-vvg, pns31 vmbx av-j vbi vvn p-acp d j j n1 a-acp, cc pp-f n2.
(21) section (DIV2)
4451
Image 173
5103
Learne 1. That it is possible for a man by grace in this life to come to this estate.
Learn 1. That it is possible for a man by grace in this life to come to this estate.
vvb crd cst pn31 vbz j p-acp dt n1 p-acp n1 p-acp d n1 pc-acp vvi p-acp d n1.
(21) section (DIV2)
4452
Image 173
5104
2 Men must haue a care as well of good name as good conscience. 3 The most vpright must looke to be exercised with false surmises.
2 Men must have a care as well of good name as good conscience. 3 The most upright must look to be exercised with false surmises.
crd n2 vmb vhi dt n1 c-acp av pp-f j n1 c-acp j n1. crd dt av-ds av-j vmb vvi pc-acp vbi vvn p-acp j n2.
(21) section (DIV2)
4453
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5105
4 What the practises are of one that desireth to liue without reprofe.
4 What the practises Are of one that Desires to live without reproof.
crd r-crq dt n2 vbr pp-f crd cst vvz pc-acp vvi p-acp n1.
(21) section (DIV2)
4455
Image 173
5106
And those are, 1 To be vndoubtedly assured of the forgiuenesse of his sinnes, and of his vnfained conuesion vnto God,
And those Are, 1 To be undoubtedly assured of the forgiveness of his Sins, and of his unfeigned conuesion unto God,
cc d vbr, vvn pc-acp vbi av-j vvn pp-f dt n1 pp-f po31 n2, cc pp-f po31 j n1 p-acp np1,
(21) section (DIV2)
4456
Image 174
5107
and often to renue this his assurance. 2 To beware of sin in respect of God, and his owne conscience.
and often to renew this his assurance. 2 To beware of since in respect of God, and his own conscience.
cc av pc-acp vvi d po31 n1. crd pc-acp vvi pp-f n1 p-acp n1 pp-f np1, cc po31 d n1.
(21) section (DIV2)
4456
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5108
3 Through very hatred of sin not to offend. 4 Not to fal again into the same offence. 5 To shun a mans proper faults wherevnto hee is most addicted. 6 No not to commit the least of all. 7 In things lawfull which are not necessary, not to be much conuersant.
3 Through very hatred of since not to offend. 4 Not to fall again into the same offence. 5 To shun a men proper Faults whereunto he is most addicted. 6 No not to commit the least of all. 7 In things lawful which Are not necessary, not to be much conversant.
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(21) section (DIV2)
4457
Image 174
5109
8 Not to intermedle with other mens matters:
8 Not to intermeddle with other men's matters:
crd xx pc-acp vvi p-acp j-jn ng2 n2:
(21) section (DIV2)
4458
Image 174
5110
but look what he is called vnto which is needfull, that to doe. 9 To take heede of all appearance of euill. 10 Yea to auoyd euen the occasions of sinne.
but look what he is called unto which is needful, that to do. 9 To take heed of all appearance of evil. 10 Yea to avoid even the occasions of sin.
cc-acp vvb r-crq pns31 vbz vvn p-acp r-crq vbz j, cst pc-acp vdi. crd pc-acp vvi n1 pp-f d n1 pp-f n-jn. crd uh p-acp vvi av dt n2 pp-f n1.
(21) section (DIV2)
4458
Image 174
5111
5 Marke that godlinesse hath authoritie, it shall haue witnesse from the wicked.
5 Mark that godliness hath Authority, it shall have witness from the wicked.
crd n1 cst n1 vhz n1, pn31 vmb vhi n1 p-acp dt j.
(21) section (DIV2)
4459
Image 174
5112
6 Since those people among whom Zachary and Elisabet liued, did not depraue them, but gaue them their due for reputation, let not vs misconster the godly carriage of our brethren.
6 Since those people among whom Zachary and Elisabet lived, did not deprave them, but gave them their endue for reputation, let not us misconstrue the godly carriage of our brothers.
crd c-acp d n1 p-acp ro-crq np1 cc np1 vvd, vdd xx vvi pno32, cc-acp vvd pno32 po32 n-jn p-acp n1, vvb xx pno12 vvi dt j n1 pp-f po12 n2.
(21) section (DIV2)
4460
Image 174
5113
7 What ones dutie is when he is thought amisse of.
7 What ones duty is when he is Thought amiss of.
crd q-crq pi2 n1 vbz c-crq pns31 vbz vvn av pp-f.
(21) section (DIV2)
4461
Image 174
5114
It shall be the part of a Christian man when hee is slaundered by others, to retaine charitie and patience.
It shall be the part of a Christian man when he is slandered by Others, to retain charity and patience.
pn31 vmb vbi dt n1 pp-f dt njp n1 c-crq pns31 vbz vvn p-acp n2-jn, pc-acp vvi n1 cc n1.
(21) section (DIV2)
4462
Image 174
5115
1 To sift himselfe whether hee hath not sinned in some other kind, that he may seeke for pardon for it at the hands of God.
1 To sift himself whither he hath not sinned in Some other kind, that he may seek for pardon for it At the hands of God.
vvd pc-acp vvi px31 cs pns31 vhz xx vvn p-acp d j-jn n1, cst pns31 vmb vvi p-acp n1 p-acp pn31 p-acp dt n2 pp-f np1.
(21) section (DIV2)
4463
Image 174
5116
2 To lift vp his mind from the accuser vnto GOD, by whose wisedome all things are ruled,
2 To lift up his mind from the accuser unto GOD, by whose Wisdom all things Are ruled,
crd pc-acp vvi a-acp po31 n1 p-acp dt n1 p-acp np1, p-acp rg-crq n1 d n2 vbr vvn,
(21) section (DIV2)
4464
Image 174
5117
and what hee willeth, diligently to search, and to performe.
and what he wills, diligently to search, and to perform.
cc r-crq pns31 vvz, av-j pc-acp vvi, cc pc-acp vvi.
(21) section (DIV2)
4464
Image 174
5118
3 To be grieued more with the sin of the slaunder, then with our owne losse.
3 To be grieved more with the since of the slander, then with our own loss.
crd pc-acp vbi vvn av-dc p-acp dt n1 pp-f dt n1, av p-acp po12 d n1.
(21) section (DIV2)
4465
Image 174
5119
4 Not to be discouraged from endeuour in well dooing. For that is the deuils intent, by this meanes to make vs recoile.
4 Not to be discouraged from endeavour in well doing. For that is the Devils intent, by this means to make us recoil.
crd xx pc-acp vbi vvn p-acp n1 p-acp av vdg. p-acp d vbz dt ng1 n1, p-acp d n2 pc-acp vvi pno12 vvi.
(21) section (DIV2)
4466
Image 174
5120
5 Not to seeme to take knowledge of it, that it may spread the lesse, and that our aduersaries may not from our griefe gather the more ioy.
5 Not to seem to take knowledge of it, that it may spread the less, and that our Adversaries may not from our grief gather the more joy.
crd xx pc-acp vvi pc-acp vvi n1 pp-f pn31, cst pn31 vmb vvi dt av-dc, cc d po12 n2 vmb xx p-acp po12 n1 vvi dt av-dc n1.
(21) section (DIV2)
4467
Image 174
5121
The third thing sayd of them joyntly, is their partaking in the same crosse of not hauing children,
The third thing said of them jointly, is their partaking in the same cross of not having children,
dt ord n1 vvd pp-f pno32 av-j, vbz po32 n-vvg p-acp dt d n1 pp-f xx vhg n2,
(21) section (DIV2)
4468
Image 174
5122
as ve: 7, where are repeated the parties, and their crosse set downe. The parties as before Zachary, and Elisabet iust, &c. 1 Gods children are subiect to the same outward discomforts whereto other are, so as they must looke for them.
as we: 7, where Are repeated the parties, and their cross Set down. The parties as before Zachary, and Elisabet just, etc. 1 God's children Are Subject to the same outward discomforts whereto other Are, so as they must look for them.
c-acp pns12: crd, q-crq vbr vvn dt n2, cc po32 n1 vvn a-acp. dt n2 a-acp p-acp np1, cc n1 j, av vvd npg1 n2 vbr j-jn p-acp dt d j n2 c-crq n-jn vbr, av c-acp pns32 vmb vvi p-acp pno32.
(21) section (DIV2)
4468
Image 174
5123
2 Walking in Gods commandements the crosse may fall vpon one. 1 So as that iudge no man euill for his crosse.
2 Walking in God's Commandments the cross may fallen upon one. 1 So as that judge no man evil for his cross.
crd vvg p-acp npg1 n2 dt n1 vmb vvi p-acp crd. vvn av p-acp d vvb dx n1 j-jn p-acp po31 n1.
(21) section (DIV2)
4471
Image 174
5124
2 And as in thy crosse, it is good presently to examine thy hart for sin,
2 And as in thy cross, it is good presently to examine thy heart for since,
crd cc a-acp p-acp po21 n1, pn31 vbz j av-j pc-acp vvi po21 n1 p-acp n1,
(21) section (DIV2)
4473
Image 174
5125
so doe not thy selfe that wrong to thinke, that if thou haue repented for sinne, God is yet angry with thee.
so do not thy self that wrong to think, that if thou have repented for sin, God is yet angry with thee.
av vdb xx po21 n1 d n-jn pc-acp vvi, cst cs pns21 vhb vvn p-acp n1, np1 vbz av j p-acp pno21.
(21) section (DIV2)
4473
Image 174
5126
3 Both married parties may be yoaked in one crosse.
3 Both married parties may be yoked in one cross.
crd av-d vvn n2 vmb vbi vvn p-acp crd n1.
(21) section (DIV2)
4474
Image 174
5127
Their crosse is that they had no child: because &c, where is the cause, and continuance.
Their cross is that they had no child: Because etc., where is the cause, and Continuance.
po32 n1 vbz d pns32 vhd dx n1: c-acp av, c-crq vbz dt n1, cc n1.
(21) section (DIV2)
4475
Image 174
5128
This is noted as a crosse comming from God, children are the good blessings of God,
This is noted as a cross coming from God, children Are the good blessings of God,
d vbz vvn p-acp dt n1 vvg p-acp np1, n2 vbr dt j n2 pp-f np1,
(21) section (DIV2)
4476
Image 174
5129
and euery thing that hath life, hath gift to bring forth it like. Children doth God promise and giue to Abraham and others as a fauour.
and every thing that hath life, hath gift to bring forth it like. Children does God promise and give to Abraham and Others as a favour.
cc d n1 cst vhz n1, vhz n1 pc-acp vvi av pn31 av-j. np1 vdz np1 vvi cc vvi p-acp np1 cc n2-jn p-acp dt n1.
(21) section (DIV2)
4476
Image 174
5130
Indeed the want of children doth not straight way argue the anger of God, they are but a common blessing to the good and bad.
Indeed the want of children does not straight Way argue the anger of God, they Are but a Common blessing to the good and bad.
av dt n1 pp-f n2 vdz xx av-j n1 vvi dt n1 pp-f np1, pns32 vbr p-acp dt j n1 p-acp dt j cc j.
(21) section (DIV2)
4478
Image 174
5131
Euen in this kinde, Zacharie and Elisabet had more cause of griefe;
Even in this kind, Zacharias and Elisabet had more cause of grief;
av p-acp d n1, np1 cc np1 vhd dc n1 pp-f n1;
(21) section (DIV2)
4479
Image 174
5132
others, though they had not many, yet might haue a sonne, these had not so much as a daughter.
Others, though they had not many, yet might have a son, these had not so much as a daughter.
n2-jn, cs pns32 vhd xx d, av vmd vhi dt n1, d vhd xx av av-d c-acp dt n1.
(21) section (DIV2)
4479
Image 174
5133
Que. Why did God deale thus by them? Aun. It is enough that he did this:
Que. Why did God deal thus by them? Nias. It is enough that he did this:
zz c-crq vdd np1 vvi av p-acp pno32? dt. pn31 vbz d cst pns31 vdd d:
(21) section (DIV2)
4480
Image 174
5134
neuerthelesse he did it to shew, 1 That they were not iust onely for reward, as the deuill chargeth Iob.
nevertheless he did it to show, 1 That they were not just only for reward, as the Devil charges Job
av pns31 vdd pn31 pc-acp vvi, vvd cst pns32 vbdr xx j av-j p-acp n1, c-acp dt n1 vvz zz
(21) section (DIV2)
4481
Image 174
5135
2 To teach them that children are the gift of God. 3 To stir them vp to pray.
2 To teach them that children Are the gift of God. 3 To stir them up to pray.
crd pc-acp vvi pno32 d n2 vbr dt n1 pp-f np1. crd pc-acp vvi pno32 a-acp pc-acp vvi.
(21) section (DIV2)
4483
Image 174
5136
4 And make them thinke of their dutie to children as to make desire for children.
4 And make them think of their duty to children as to make desire for children.
crd cc vvi pno32 vvi pp-f po32 n1 p-acp n2 a-acp pc-acp vvi n1 p-acp n2.
(21) section (DIV2)
4485
Image 174
5137
1 Know then that God stayeth from vs children, and bringeth such other crosses. 1 So as that we must needs thinke them good, which God doth insflict. And should beare them patiently.
1 Know then that God stays from us children, and brings such other Crosses. 1 So as that we must needs think them good, which God does insflict. And should bear them patiently.
vvn vvb av cst np1 vvz p-acp pno12 n2, cc vvz d j-jn n2. vvn av c-acp cst pns12 vmb av vvi pno32 j, r-crq np1 vdz vvb. cc vmd vvi pno32 av-j.
(21) section (DIV2)
4486
Image 174
5138
2 Children are the fauour of God, & the more the greater, so as they are too blame, who thinke them a charge,
2 Children Are the favour of God, & the more the greater, so as they Are too blame, who think them a charge,
crd n2 vbr dt n1 pp-f np1, cc dt av-dc dt jc, av c-acp pns32 vbr av vvb, r-crq vvb pno32 dt n1,
(21) section (DIV2)
4488
Image 175
5139
or beeing married, would haue none. 3 Gods children may want of the common fauours, as children, &c. 4 In the crosse God maketh them drinke deeper then others.
or being married, would have none. 3 God's children may want of the Common favours, as children, etc. 4 In the cross God makes them drink Deeper then Others.
cc vbg vvn, vmd vhi pix. crd n2 n2 vmb vvi pp-f dt j n2, c-acp n2, av crd n1 dt n1 np1 vvz pno32 vvi avc-jn cs n2-jn.
(21) section (DIV2)
4488
Image 175
5140
Others may haue sonnes or daughters, these haue not so much as one daughter. 5 Yet marke they are righteous, and want nothing to euerlasting life:
Others may have Sons or daughters, these have not so much as one daughter. 5 Yet mark they Are righteous, and want nothing to everlasting life:
ng2-jn vmb vhi n2 cc n2, d vhb xx av av-d c-acp crd n1. crd av vvb pns32 vbr j, cc vvb pix p-acp j n1:
(21) section (DIV2)
4490
Image 175
5141
so good is God, though he depriue of outward comforts.
so good is God, though he deprive of outward comforts.
av j vbz np1, cs pns31 vvb pp-f j n2.
(21) section (DIV2)
4491
Image 175
5142
6 As they want the comfort of good children, so are they free from paines, cost, care,
6 As they want the Comfort of good children, so Are they free from pains, cost, care,
crd c-acp pns32 vvb dt n1 pp-f j n2, av vbr pns32 j p-acp n2, n1, n1,
(21) section (DIV2)
4492
Image 175
5143
and haue not the griefe which commeth by euill children.
and have not the grief which comes by evil children.
cc vhb xx dt n1 r-crq vvz p-acp j-jn n2.
(21) section (DIV2)
4492
Image 175
5144
7 Men should when they want children, or are vnder any crosse, know the thing they want is Gods gift, pray for it, vow it vp to God,
7 Men should when they want children, or Are under any cross, know the thing they want is God's gift, pray for it, Voelli it up to God,
crd n2 vmd c-crq pns32 vvb n2, cc vbr p-acp d n1, vvb dt n1 pns32 vvb vbz npg1 n1, vvb p-acp pn31, vvb pn31 a-acp p-acp np1,
(21) section (DIV2)
4493
Image 175
5145
if God shall giue it them, as Hanna did her Samuell. This is the crosse:
if God shall give it them, as Hannah did her Samuel. This is the cross:
cs np1 vmb vvi pn31 pno32, c-acp np1 vdd po31 np1. d vbz dt n1:
(21) section (DIV2)
4493
Image 175
5146
the cause followeth, because that Elisabet was barren, and heere is the person, and the thing: the person, Elisabet, as before.
the cause follows, Because that Elisabet was barren, and Here is the person, and the thing: the person, Elisabet, as before.
dt n1 vvz, c-acp d n1 vbds j, cc av vbz dt n1, cc dt n1: dt n1, n1, c-acp a-acp.
(21) section (DIV2)
4494
Image 175
5147
The thing, that she was barren. Barrennesse is naturall vnabilitie to conceiue.
The thing, that she was barren. barrenness is natural unability to conceive.
dt n1, cst pns31 vbds j. n1 vbz j n1 pc-acp vvi.
(21) section (DIV2)
4495
Image 175
5148
This is noted as a blemish in Elisabet, not onely for that children are a benefit,
This is noted as a blemish in Elisabet, not only for that children Are a benefit,
d vbz vvn p-acp dt n1 p-acp n1, xx av-j p-acp d n2 vbr dt n1,
(21) section (DIV2)
4497
Image 175
5149
but for that the Iewes were much giuen to outward things, and that most of the Iewish vvomen were very fruitfull,
but for that the Iewes were much given to outward things, and that most of the Jewish women were very fruitful,
cc-acp c-acp cst dt np2 vbdr av-d vvn p-acp j n2, cc cst av-ds pp-f dt jp n2 vbdr av j,
(21) section (DIV2)
4497
Image 175
5150
and they were the more desirous to beare, for that (as some thinke) euery of them looked to beare the Messias.
and they were the more desirous to bear, for that (as Some think) every of them looked to bear the Messias.
cc pns32 vbdr dt av-dc j pc-acp vvi, p-acp d (c-acp d vvb) d pp-f pno32 vvd pc-acp vvi dt np1.
(21) section (DIV2)
4497
Image 175
5151
Now this crosse is the more grieuous, for that it crossed them of one of their chiefe intents in vndertaking of marriage, namely children.
Now this cross is the more grievous, for that it crossed them of one of their chief intents in undertaking of marriage, namely children.
av d n1 vbz dt av-dc j, c-acp cst pn31 vvd pno32 a-acp crd pp-f po32 j-jn n2 p-acp vvg pp-f n1, av n2.
(21) section (DIV2)
4498
Image 175
5152
And could not be but occasion of griefe, between a maried couple. And yet this blemish was without any fault of Elisabets, beeing in her by nature, or the worke of God.
And could not be but occasion of grief, between a married couple. And yet this blemish was without any fault of Elisabets, being in her by nature, or the work of God.
cc vmd xx vbi p-acp n1 pp-f n1, p-acp dt j-vvn n1. cc av d n1 vbds p-acp d n1 pp-f n2, vbg p-acp pno31 p-acp n1, cc dt n1 pp-f np1.
(21) section (DIV2)
4499
Image 175
5153
See 1 how it pleaseth God, to let his children be vnder some reproch, and kind of infamie.
See 1 how it Pleases God, to let his children be under Some reproach, and kind of infamy.
n1 vvn c-crq pn31 vvz np1, pc-acp vvi po31 n2 vbb p-acp d n1, cc n1 pp-f n1.
(21) section (DIV2)
4501
Image 175
5154
Sure for their good, to make them walke humbly with theyr God.
Sure for their good, to make them walk humbly with their God.
j p-acp po32 j, pc-acp vvi pno32 vvi av-j p-acp po32 n1.
(21) section (DIV2)
4501
Image 175
5155
2 God many times crosseth a man in his good intents, & desires to teach vs wholy to resigne our selues ouer vnto him.
2 God many times Crosseth a man in his good intents, & Desires to teach us wholly to resign our selves over unto him.
crd n1 d n2 vvz dt n1 p-acp po31 j n2, cc vvz pc-acp vvi pno12 av-jn p-acp vvi po12 n2 a-acp p-acp pno31.
(21) section (DIV2)
4502
Image 175
5156
3 As Zachary and Elisabet for all the barrennesse and crosse, continued their iustice amongst men, and kindnes between themselues:
3 As Zachary and Elisabet for all the Barrenness and cross, continued their Justice among men, and kindness between themselves:
crd c-acp np1 cc np1 p-acp d dt n1 cc n1, vvd po32 n1 p-acp n2, cc n1 p-acp px32:
(21) section (DIV2)
4503
Image 175
5157
so must we in what domesticall crosses soeuer.
so must we in what domestical Crosses soever.
av vmb pns12 p-acp r-crq j n2 av.
(21) section (DIV2)
4503
Image 175
5158
4 It is a great comfort, howsoeuer we beare some blame, that the fault yet is not ours.
4 It is a great Comfort, howsoever we bear Some blame, that the fault yet is not ours.
crd pn31 vbz dt j n1, c-acp pns12 vvb d n1, cst dt n1 av vbz xx png12.
(21) section (DIV2)
4504
Image 175
5159
Elisabet had shame amongst women that she had no child, yet was it not her fault, but naturall barrennesse:
Elisabet had shame among women that she had no child, yet was it not her fault, but natural Barrenness:
np1 vhd n1 p-acp n2 cst pns31 vhd dx n1, av vbds pn31 xx po31 n1, cc-acp j n1:
(21) section (DIV2)
4504
Image 175
5160
the like will be a great comfort vnto vs in the like estate. The continuance remaineth:
the like will be a great Comfort unto us in the like estate. The Continuance remains:
dt av-j vmb vbi dt j n1 p-acp pno12 p-acp dt j n1. dt n1 vvz:
(21) section (DIV2)
4504
Image 175
5161
both were well striken in age, that is, this want of children continued, till they were well striken in yeeres.both were well stricken in age, that is, this want of children continued, till they were well stricken in Years.
d vbdr av vvn p-acp n1, cst vbz, d n1 pp-f n2 vvn, c-acp pns32 vbdr av vvn p-acp n2.
(21) section (DIV2)
4505
Image 175
5162
Now sure it is (no doubt) that they often prayed for children, and might seeme now to be out of hope.
Now sure it is (no doubt) that they often prayed for children, and might seem now to be out of hope.
av av-j pn31 vbz (dx n1) cst pns32 av vvd p-acp n2, cc vmd vvi av pc-acp vbi av pp-f n1.
(21) section (DIV2)
4506
Image 175
5163
1 God is wont to hold his children long time vnder the crosse, so as that they ought to prepare strength to cōtinue and hold out.
1 God is wont to hold his children long time under the cross, so as that they ought to prepare strength to continue and hold out.
vvn np1 vbz j pc-acp vvi po31 n2 j n1 p-acp dt n1, av c-acp cst pns32 vmd pc-acp vvi n1 pc-acp vvi cc vvi av.
(21) section (DIV2)
4507
Image 175
5164
2 When Gods children pray for outward things, he doth not presently giue them: the exercise of their faith, and hauing other spirituall things are better.
2 When God's children pray for outward things, he does not presently give them: the exercise of their faith, and having other spiritual things Are better.
crd c-crq npg1 n2 vvb p-acp j n2, pns31 vdz xx av-j vvi pno32: dt n1 pp-f po32 n1, cc j-vvg n-jn j n2 vbr j.
(21) section (DIV2)
4508
Image 175
5165
3 When things seeme past hope, God can worke.
3 When things seem passed hope, God can work.
crd c-crq n2 vvb p-acp n1, np1 vmb vvi.
(21) section (DIV2)
4509
Image 175
5166
The fift thing particulerly set downe touching Zachary is, that to him the tydings of Iohns beeing to be conceiued was first brought,
The fift thing particularly Set down touching Zachary is, that to him the tidings of Iohns being to be conceived was First brought,
dt ord n1 av-j vvn a-acp vvg np1 vbz, cst p-acp pno31 dt n2 pp-f npg1 vbg pc-acp vbi vvn vbds ord vvn,
(21) section (DIV2)
4510
Image 175
5167
and that from the 8 verse to the 23. Wherein is the tydings themselues, and that which immediatly followeth vpon it.
and that from the 8 verse to the 23. Wherein is the tidings themselves, and that which immediately follows upon it.
cc cst p-acp dt crd n1 p-acp dt crd c-crq vbz dt n2 px32, cc cst r-crq av-j vvz p-acp pn31.
(21) section (DIV2)
4510
Image 175
5168
The tydings are from the 8 to the 21 verse. In the tydings are the time and messenger.
The tidings Are from the 8 to the 21 verse. In the tidings Are the time and Messenger.
dt n2 vbr p-acp dt crd p-acp dt crd n1. p-acp dt n2 vbr dt n1 cc n1.
(21) section (DIV2)
4512
Image 175
5169
The time 8, 9, 10, and this is particularly set down to be when going into the house of God he burnt incense, while the people was praying.
The time 8, 9, 10, and this is particularly Set down to be when going into the house of God he burned incense, while the people was praying.
dt n1 crd, crd, crd, cc d vbz av-j vvn a-acp pc-acp vbi c-crq vvg p-acp dt n1 pp-f np1 pns31 vvd n1, cs dt n1 vbds vvg.
(21) section (DIV2)
4514
Image 175
5170
More largely set out, in that it was a part of his Priests office before.
More largely Set out, in that it was a part of his Priests office before.
av-dc av-j vvd av, p-acp cst pn31 vbds dt n1 pp-f po31 ng1 n1 a-acp.
(21) section (DIV2)
4515
Image 176
5171
God as his course came in order, according to the custome of the Priests office by lot.
God as his course Come in order, according to the custom of the Priests office by lot.
np1 p-acp po31 n1 vvd p-acp n1, vvg p-acp dt n1 pp-f dt ng1 n1 p-acp n1.
(21) section (DIV2)
4515
Image 176
5172
This latter standeth first, and therefore will wee consider of it first. It hath foure speciall poynts in it.
This latter Stands First, and Therefore will we Consider of it First. It hath foure special points in it.
d d vvz ord, cc av vmb pns12 vvi pp-f pn31 ord. pn31 vhz crd j n2 p-acp pn31.
(21) section (DIV2)
4516
Image 176
5173
1 That Zachary executed the priests office before god. 2 He did this as his course came in order.
1 That Zachary executed the Priests office before god. 2 He did this as his course Come in order.
vvd cst np1 vvd dt ng1 n1 p-acp n1. crd pns31 vdd d p-acp po31 n1 vvd p-acp n1.
(21) section (DIV2)
4517
Image 176
5174
3 There were certaine customes of the Priests office. 4 He did this by lot. The first hath what he did, and how.
3 There were certain customs of the Priests office. 4 He did this by lot. The First hath what he did, and how.
crd a-acp vbdr j n2 pp-f dt ng1 n1. crd pns31 vdd d p-acp n1. dt ord vhz q-crq pns31 vdd, cc c-crq.
(21) section (DIV2)
4519
Image 176
5175
What, he executed the Priests office: how, before God. A priest as before, representing Christ. Executing the office, is not onely to haue the credit and profit of the place,
What, he executed the Priests office: how, before God. A priest as before, representing christ. Executing the office, is not only to have the credit and profit of the place,
q-crq, pns31 vvd dt ng1 n1: c-crq, p-acp np1. dt n1 c-acp a-acp, vvg np1. vvg dt n1, vbz xx av-j pc-acp vhi dt n1 cc n1 pp-f dt n1,
(21) section (DIV2)
4522
Image 176
5176
but to doe the dutie, how troublesome soeuer it seeme.
but to do the duty, how troublesome soever it seem.
cc-acp pc-acp vdi dt n1, c-crq j av pn31 vvi.
(21) section (DIV2)
4524
Image 176
5177
1 Learne Gods goodnesse to the Church, that euen before Christes comming, hee left not the Church without instruction in Christ.
1 Learn God's Goodness to the Church, that even before Christ's coming, he left not the Church without instruction in christ.
vvn vvb npg1 n1 p-acp dt n1, cst av-j c-acp npg1 n-vvg, pns31 vvd xx dt n1 p-acp n1 p-acp np1.
(21) section (DIV2)
4525
Image 176
5178
2 We must be as ready to beare the burdens of duties, as to haue the credit and profits.
2 We must be as ready to bear the burdens of duties, as to have the credit and profits.
crd pns12 vmb vbi a-acp j pc-acp vvi dt n2 pp-f n2, c-acp pc-acp vhi dt n1 cc n2.
(21) section (DIV2)
4526
Image 176
5179
3 No trouble should hinder vs from dooing our dutie.
3 No trouble should hinder us from doing our duty.
crd dx vvb vmd vvi pno12 p-acp vdg po12 n1.
(21) section (DIV2)
4527
Image 176
5180
4 This message was brought to him, when he was in the duties of his calling,
4 This message was brought to him, when he was in the duties of his calling,
crd d n1 vbds vvn p-acp pno31, c-crq pns31 vbds p-acp dt n2 pp-f po31 n-vvg,
(21) section (DIV2)
4528
Image 176
5181
so as that it is good to attend on them.
so as that it is good to attend on them.
av c-acp cst pn31 vbz j pc-acp vvi p-acp pno32.
(21) section (DIV2)
4528
Image 176
5182
Before God: as in the presence of God, not onely as this was a religious dutie, but as of his calling.Before God: as in the presence of God, not only as this was a religious duty, but as of his calling.
p-acp np1: a-acp p-acp dt n1 pp-f np1, xx av-j c-acp d vbds dt j n1, cc-acp c-acp pp-f po31 n-vvg.
(21) section (DIV2)
4529
Image 176
5183
1 God indeede is after a speciall sort present in Church assemblies, so as we should with desire resort thether, and with reuerence continue there.
1 God indeed is After a special sort present in Church assemblies, so as we should with desire resort thither, and with Reverence continue there.
vvn np1 av vbz p-acp dt j n1 vvi p-acp n1 n2, av c-acp pns12 vmd p-acp n1 vvi av, cc p-acp n1 vvb a-acp.
(21) section (DIV2)
4530
Image 176
5184
2 In any dutie of any calling, a man should carry himselfe, as to God. The second poynt is, that he thus did, as his course came in order.
2 In any duty of any calling, a man should carry himself, as to God. The second point is, that he thus did, as his course Come in order.
crd n1 d n1 pp-f d n-vvg, dt n1 vmd vvi px31, c-acp p-acp np1. dt ord n1 vbz, cst pns31 av vdd, p-acp po31 n1 vvd p-acp n1.
(21) section (DIV2)
4531
Image 176
5185
Of these courses and order, looke verse 5. It is said his course, not that hee rushed into another mans course.
Of these courses and order, look verse 5. It is said his course, not that he rushed into Another men course.
pp-f d n2 cc n1, vvb n1 crd pn31 vbz vvn po31 n1, xx cst pns31 vvd p-acp j-jn ng1 n1.
(21) section (DIV2)
4533
Image 176
5186
Iosephus writeth that in his time, the number of parties in some one of these courses was 5000,
Iosephus Writeth that in his time, the number of parties in Some one of these courses was 5000,
np1 vvz cst p-acp po31 n1, dt n1 pp-f n2 p-acp d crd pp-f d n2 vbds crd,
(21) section (DIV2)
4535
Image 176
5187
so as though Zacharias had not executed this office, some other of the order likely might,
so as though Zacharias had not executed this office, Some other of the order likely might,
av c-acp cs np1 vhd xx vvn d n1, d n-jn pp-f dt n1 j n1,
(21) section (DIV2)
4535
Image 176
5188
or he might easily haue got some other, for consideration to haue supplyed his roome.
or he might Easily have god Some other, for consideration to have supplied his room.
cc pns31 vmd av-j vhi vvn d n-jn, p-acp n1 pc-acp vhi vvd po31 n1.
(21) section (DIV2)
4535
Image 176
5189
Greater is his commendation, that though these courses had long agone been ordained, the executiō of the duties was not neglected.
Greater is his commendation, that though these courses had long ago been ordained, the execution of the duties was not neglected.
np1 vbz po31 n1, cst cs d n2 vhd av-j av vbi vvn, dt n1 pp-f dt n2 vbds xx vvn.
(21) section (DIV2)
4535
Image 176
5190
1 Learne not to intrude into another mans course.
1 Learn not to intrude into Another men course.
vvn vvb xx pc-acp vvi p-acp j-jn ng1 n1.
(21) section (DIV2)
4536
Image 176
5191
2 We must not as many doe, when many are ioyned in one duty, put it of to others.
2 We must not as many do, when many Are joined in one duty, put it of to Others.
crd pns12 vmb xx p-acp d vdb, c-crq d vbr vvn p-acp crd n1, vvb pn31 pp-f p-acp n2-jn.
(21) section (DIV2)
4537
Image 176
5192
It is too true a saying, that which all men care for, no man careth for.
It is too true a saying, that which all men care for, no man Careth for.
pn31 vbz av j dt n-vvg, cst r-crq d n2 vvb p-acp, dx n1 vvz p-acp.
(21) section (DIV2)
4537
Image 176
5193
3 Yea we should, all that we possibly could, doe our duties our selues. 4 In no case should time continued, make duties discontinued.
3 Yea we should, all that we possibly could, do our duties our selves. 4 In not case should time continued, make duties discontinued.
crd uh pns12 vmd, d cst pns12 av-j vmd, vdb po12 n2 po12 n2. crd n1 xx n1 vmd n1 vvn, vvb n2 vvn.
(21) section (DIV2)
4538
Image 176
5194
5 Most probable it is, that Zachary in the time of breathing till his course came, he prepared himselfe to be the better furnished,
5 Most probable it is, that Zachary in the time of breathing till his course Come, he prepared himself to be the better furnished,
crd av-ds j pn31 vbz, cst np1 p-acp dt n1 pp-f vvg p-acp po31 n1 vvd, pns31 vvd px31 pc-acp vbi dt av-jc vvn,
(21) section (DIV2)
4540
Image 176
5195
for the next time to doe his duty; so should euery of vs. 1 The best preparation is, first by disburdning of the mynd of other thoughts.
for the next time to do his duty; so should every of us 1 The best preparation is, First by disburdening of the mind of other thoughts.
p-acp dt ord n1 pc-acp vdi po31 n1; av vmd d pp-f pno12 vvn dt js n1 vbz, ord p-acp vvg pp-f dt n1 pp-f j-jn n2.
(21) section (DIV2)
4540
Image 176
5196
2 By seeking to God for grace by prayer. The third poynt is: that he thus did, according to the custome of the Priests office.
2 By seeking to God for grace by prayer. The third point is: that he thus did, according to the custom of the Priests office.
crd p-acp vvg p-acp np1 p-acp n1 p-acp n1. dt ord n1 vbz: cst pns31 av vdd, vvg p-acp dt n1 pp-f dt ng1 n1.
(21) section (DIV2)
4542
Image 176
5197
Of the priests office, we haue heard before. Custome, is often practise. Custome is diuine, renewed by authority of God, humane, renewed by authority of man.
Of the Priests office, we have herd before. Custom, is often practice. Custom is divine, renewed by Authority of God, humane, renewed by Authority of man.
pp-f dt ng1 n1, pns12 vhb vvn a-acp. n1, vbz av n1. n1 vbz j-jn, vvn p-acp n1 pp-f np1, j, vvn p-acp n1 pp-f n1.
(21) section (DIV2)
4544
Image 176
5198
Humane are then good, when not binding conscience. They are to edification: comly without scandall. Both these no doubt Zachary obserued.
Humane Are then good, when not binding conscience. They Are to edification: comely without scandal. Both these no doubt Zachary observed.
j vbr av j, c-crq xx vvg n1. pns32 vbr p-acp n1: j p-acp n1. d d av-dx n1 np1 vvn.
(21) section (DIV2)
4547
Image 176
5199
It was very much that custome caused not, that Zachary did his duty with lesse care, and conscience.
It was very much that custom caused not, that Zachary did his duty with less care, and conscience.
pn31 vbds av av-d cst n1 vvd xx, cst np1 vdd po31 n1 p-acp dc n1, cc n1.
(21) section (DIV2)
4550
Image 176
5200
1 Marke, first the best custome is from God.
1 Mark, First the best custom is from God.
crd n1, ord dt js n1 vbz p-acp np1.
(21) section (DIV2)
4551
Image 176
5201
2 Good men must keepe good customes of their places, being perswaded of the lawfulnesse of them in their heart, not giuing scandall to others.
2 Good men must keep good customs of their places, being persuaded of the lawfulness of them in their heart, not giving scandal to Others.
crd j n2 vmb vvi j n2 pp-f po32 n2, vbg vvn pp-f dt n1 pp-f pno32 p-acp po32 n1, xx vvg n1 p-acp n2-jn.
(21) section (DIV2)
4552
Image 176
5202
3 Often doing a duty, should not make vs doe it the more slightly. Therefore, let vs remember Gods commandement to doe it.
3 Often doing a duty, should not make us do it the more slightly. Therefore, let us Remember God's Commandment to do it.
crd av vdg dt n1, vmd xx vvi pno12 vdi pn31 dt av-dc av-j. av, vvb pno12 vvi n2 n1 pc-acp vdi pn31.
(21) section (DIV2)
4553
Image 177
5203
The necessity we haue of doing it. The fourth poynt is, that he did thus by Lot.
The necessity we have of doing it. The fourth point is, that he did thus by Lot.
dt n1 pns12 vhb pp-f vdg pn31. dt ord n1 vbz, cst pns31 vdd av p-acp n1.
(21) section (DIV2)
4555
Image 177
5204
It may be demanded, whether he did the Priests office, according to the Lot that fell to Abia,
It may be demanded, whither he did the Priests office, according to the Lot that fell to Abia,
pn31 vmb vbi vvn, cs pns31 vdd dt ng1 n1, vvg p-acp dt n1 cst vvd p-acp np1,
(21) section (DIV2)
4557
Image 177
5205
or this of offering incense, for some thinke the number of the Priests increasing, and many duties being to be done,
or this of offering incense, for Some think the number of the Priests increasing, and many duties being to be done,
cc d pp-f vvg n1, p-acp d vvb dt n1 pp-f dt n2 vvg, cc d n2 vbg p-acp vbi vdn,
(21) section (DIV2)
4557
Image 177
5206
as offering the lambes in sacryfice, looking to the lights, burning incense, &c, all which one could not well doe;
as offering the Lambs in sacrifice, looking to the lights, burning incense, etc., all which one could not well do;
c-acp vvg dt n2 p-acp n1, vvg p-acp dt n2, j-vvg n1, av, d r-crq crd vmd xx av vdi;
(21) section (DIV2)
4557
Image 177
5207
they cast lots therefore who should doe which, and to burne incense fell to Zacharias.
they cast lots Therefore who should do which, and to burn incense fell to Zacharias.
pns32 vvd n2 av r-crq vmd vdi r-crq, cc pc-acp vvi n1 vvd p-acp np1.
(21) section (DIV2)
4557
Image 177
5208
This opinion is not much amisse, if any place of scripture would giue light vnto it.
This opinion is not much amiss, if any place of scripture would give Light unto it.
d n1 vbz xx d av, cs d n1 pp-f n1 vmd vvi n1 p-acp pn31.
(21) section (DIV2)
4557
Image 177
5209
But yet I thinke the former is meant, 1, because the scripture (that I know of) no where mentioneth the latter.
But yet I think the former is meant, 1, Because the scripture (that I know of) no where mentioneth the latter.
p-acp av pns11 vvb dt j vbz vvn, crd, c-acp dt n1 (cst pns11 vvb pp-f) dx q-crq vvz dt d.
(21) section (DIV2)
4558
Image 177
5210
2 Secondly, the former is manifest, 1, Chron, 24, 7, 10, verse.
2 Secondly, the former is manifest, 1, Chronicles, 24, 7, 10, verse.
crd ord, dt j vbz j, crd, np1, crd, crd, crd, n1.
(21) section (DIV2)
4559
Image 177
5211
3 Besides the labour of al was not so much, but one might well doe all, hauing helpe of the Leuits,
3 Beside the labour of all was not so much, but one might well do all, having help of the Leuits,
crd p-acp dt n1 pp-f d vbds xx av av-d, cc-acp pi vmd av vdi d, vhg n1 pp-f dt n2,
(21) section (DIV2)
4560
Image 177
5212
as they were wont to haue. A lot it is certaine was vsed. I omit to speake of the manner of casting lots.
as they were wont to have. A lot it is certain was used. I omit to speak of the manner of casting lots.
c-acp pns32 vbdr j pc-acp vhi. dt n1 pn31 vbz j vbds vvn. pns11 vvb pc-acp vvi pp-f dt n1 pp-f vvg n2.
(21) section (DIV2)
4560
Image 177
5213
The word of God teacheth that they were neuer vsed: 1. But in very great matters, such as were godly.
The word of God Teaches that they were never used: 1. But in very great matters, such as were godly.
dt n1 pp-f np1 vvz cst pns32 vbdr av-x vvn: crd p-acp p-acp av j n2, d c-acp vbdr j.
(21) section (DIV2)
4563
Image 177
5214
Looke Leuit, 16, 8, Ioshua, 7, 16, Acts, 1, 26. 2 To find out immediatly the will of God. Prouerbs, 16, 33.
Look Levit, 16, 8, Ioshua, 7, 16, Acts, 1, 26. 2 To find out immediately the will of God. Proverbs, 16, 33.
n1 n1, crd, crd, np1, crd, crd, n2, crd, crd crd pc-acp vvi av av-j dt n1 pp-f np1. n2, crd, crd
(21) section (DIV2)
4563
Image 177
5215
3 With great reuerence, hauing prayer before, Acts, 1, 24, 26. Indeed the souldiers cast lots for Christes garment, Ioh: 19, 24.
3 With great Reverence, having prayer before, Acts, 1, 24, 26. Indeed the Soldiers cast lots for Christ's garment, John: 19, 24.
crd p-acp j n1, vhg n1 a-acp, n2, crd, crd, crd av dt n2 vvb n2 p-acp npg1 n1, np1: crd, crd
(21) section (DIV2)
4565
Image 177
5216
Hence some godly learned haue gathered, that it is not seemly for a Christian to vse lots in sport. For better vnderstanding:
Hence Some godly learned have gathered, that it is not seemly for a Christian to use lots in sport. For better understanding:
av d j j vhb vvn, cst pn31 vbz xx j p-acp dt njp pc-acp vvi n2 p-acp n1. p-acp jc n1:
(21) section (DIV2)
4567
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know that lots are of 4 sorts. 1 Diuine, appoynted and vsed by God, these are commended of all.
know that lots Are of 4 sorts. 1 Divine, appointed and used by God, these Are commended of all.
vvb d n2 vbr pp-f crd n2. vvd j-jn, vvn cc vvn p-acp np1, d vbr vvn pp-f d.
(21) section (DIV2)
4568
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2 For diabolicall diuination, as Haman; these are condemned of all. 3 Politicall for choise of Magistrats, in cases of war, these are tollerated.
2 For diabolical divination, as Haman; these Are condemned of all. 3 Political for choice of Magistrates, in cases of war, these Are tolerated.
crd p-acp j n1, c-acp np1; d vbr vvn pp-f d. crd np1 p-acp n1 pp-f n2, p-acp n2 pp-f n1, d vbr vvn.
(21) section (DIV2)
4570
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5219
4 Ludicrous for sport, these are called into question of most, let vs try whether they be lawfull, yea or no. 1 Hierom saith:
4 Ludicrous for sport, these Are called into question of most, let us try whither they be lawful, yea or no. 1 Hieronymus Says:
crd j p-acp n1, d vbr vvn p-acp n1 pp-f ds, vvb pno12 vvi cs pns32 vbb j, uh cc uh-dx. vvn np1 vvz:
(21) section (DIV2)
4572
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5220
a lot is hidden and incomprehensible predestination, ruled by God, who dare play with this?
a lot is hidden and incomprehensible predestination, ruled by God, who Dare play with this?
dt n1 vbz vvn cc j n1, vvn p-acp np1, r-crq vvb vvi p-acp d?
(21) section (DIV2)
4573
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2 There cannot be shewed any warrant for it in scripture, by precept, practise, generall, speciall, expresse, or implyed, &c. 3 The scripture noteth wicked men to haue vsed them so:
2 There cannot be showed any warrant for it in scripture, by precept, practice, general, special, express, or employed, etc. 3 The scripture notes wicked men to have used them so:
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(21) section (DIV2)
4574
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5222
Psal, 22, 18, Iohn, 19, 24.
Psalm, 22, 18, John, 19, 24.
np1, crd, crd, np1, crd, crd
(21) section (DIV2)
4575
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5223
4 I see not but that a man may as well iest with the word, sacraments, oaths, and such like.
4 I see not but that a man may as well jest with the word, Sacraments, Oaths, and such like.
crd pns11 vvb xx p-acp d dt n1 vmb a-acp av n1 p-acp dt n1, n2, n2, cc d av-j.
(21) section (DIV2)
4576
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5224
5 Gods prouidence ruleth in all things, and therefore it may be sayd other exercises should by this reason be forbidden.
5 God's providence Ruleth in all things, and Therefore it may be said other exercises should by this reason be forbidden.
crd n2 n1 vvz p-acp d n2, cc av pn31 vmb vbi vvn j-jn n2 vmd p-acp d n1 vbi vvn.
(21) section (DIV2)
4577
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5225
Indeed Gods prouidence doth rule euery where, but in the most though, by meanes, but in a lot immediate.
Indeed God's providence does Rule every where, but in the most though, by means, but in a lot immediate.
np1 npg1 n1 vdz vvi d q-crq, cc-acp p-acp dt av-ds cs, p-acp n2, cc-acp p-acp dt n1 j.
(21) section (DIV2)
4577
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5226
Now to dally with that is dangerous and vnmeete. For example:
Now to dally with that is dangerous and unmeet. For Exampl:
av pc-acp vvi p-acp d vbz j cc j-u. p-acp n1:
(21) section (DIV2)
4577
Image 177
5227
we all liue by the gouernment of Queene, and Counsaile, should euery child, and wanton doe well, who would call the Prince & counsaile personally to determine their sports.
we all live by the government of Queen, and Counsel, should every child, and wanton do well, who would call the Prince & counsel personally to determine their sports.
pns12 d vvb p-acp dt n1 pp-f n1, cc n1, vmd d n1, cc j-jn vdb av, r-crq vmd vvi dt n1 cc n1 av-j pc-acp vvi po32 n2.
(21) section (DIV2)
4577
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5228
6 Learned men hold then are lots only lawfull, when they are necessary: what necessity is there for play?
6 Learned men hold then Are lots only lawful, when they Are necessary: what necessity is there for play?
crd j n2 vvb av vbr n2 av-j j, c-crq pns32 vbr j: r-crq n1 vbz a-acp p-acp n1?
(21) section (DIV2)
4578
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5229
7 The difference betweene learned men, cannot but make men doubt whether it be lawfull, yea or no:
7 The difference between learned men, cannot but make men doubt whither it be lawful, yea or no:
crd dt n1 p-acp j n2, vmbx p-acp vvi n2 vvi cs pn31 vbb j, uh cc uh-x:
(21) section (DIV2)
4579
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5230
then to vse them doubtingly is sin. Other reasons might be brought. Of this kind are dice, cards, tables, drawing of cuts, lotteries, &c. 1 We are to be desired to forbeare them.
then to use them doubtingly is since. Other Reasons might be brought. Of this kind Are dice, cards, tables, drawing of cuts, lotteries, etc. 1 We Are to be desired to forbear them.
av pc-acp vvi pno32 av-j vbz n1. j-jn n2 vmd vbi vvn. pp-f d n1 vbr n2, n2, n2, vvg pp-f n2, n2, av vvd pns12 vbr pc-acp vbi vvn pc-acp vvi pno32.
(21) section (DIV2)
4579
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2 We must vse Gods ordinances with reuerence.
2 We must use God's ordinances with Reverence.
crd pns12 vmb vvi npg1 n2 p-acp n1.
(21) section (DIV2)
4583
Image 177
5232
3 And as the lot determined the will of God, we must labour in all our affaires to be perswaded thereof towards vs.
3 And as the lot determined the will of God, we must labour in all our affairs to be persuaded thereof towards us
crd cc p-acp dt n1 vvd dt n1 pp-f np1, pns12 vmb vvi p-acp d po12 n2 pc-acp vbi vvn av p-acp pno12
(21) section (DIV2)
4584
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5233
The time it selfe particularly set downe followeth, and is, While he burnt incense, when he went into the Temple of the Lord, &c, verse, 10. Where are things done in time, and the order of time.
The time it self particularly Set down follows, and is, While he burned incense, when he went into the Temple of the Lord, etc., verse, 10. Where Are things done in time, and the order of time.
dt n1 pn31 n1 av-j vvn a-acp vvz, cc vbz, cs pns31 vvd n1, c-crq pns31 vvd p-acp dt n1 pp-f dt n1, av, n1, crd c-crq vbr n2 vdn p-acp n1, cc dt n1 pp-f n1.
(21) section (DIV2)
4585
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5234
Things done, burning incense, and the whole multitude continuing, &c. The order is when, or after he went into the Temple of the Lord.
Things done, burning incense, and the Whole multitude Continuing, etc. The order is when, or After he went into the Temple of the Lord.
n2 vdn, vvg n1, cc dt j-jn n1 vvg, av dt n1 vbz c-crq, cc c-acp pns31 vvd p-acp dt n1 pp-f dt n1.
(21) section (DIV2)
4587
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5235
Burning incense: is to make (as we speake) perfume by burning, this was according to Gods commandement. Exod, 30, 7, 8. There are two incense burnings mentioned in scriptures, commended by God.Burning incense: is to make (as we speak) perfume by burning, this was according to God's Commandment. Exod, 30, 7, 8. There Are two incense burnings mentioned in Scriptures, commended by God.
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(21) section (DIV2)
4589
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5236
One daily by the ordinary Priests, intercessory; Exod, 30, 8, 10. The other yearely the tenth day of the seauenth month, by the high Priest, propitiatory with blood. Leuit: 16, 11, 12. These are distinct, and therefore the quotation in our Bibles of the 30 Exod, and 16 Leuit:
One daily by the ordinary Priests, intercessory; Exod, 30, 8, 10. The other yearly the tenth day of the Seventh Monn, by the high Priest, propitiatory with blood. Levit: 16, 11, 12. These Are distinct, and Therefore the quotation in our Bibles of the 30 Exod, and 16 Levit:
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(21) section (DIV2)
4591
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5237
to this place are not fit. It may be demanded wether of these two incense burnings is heere meant.
to this place Are not fit. It may be demanded weather of these two incense burnings is Here meant.
p-acp d n1 vbr xx j. pn31 vmb vbi vvn n1 pp-f d crd n1 n2 vbz av vvn.
(21) section (DIV2)
4593
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5238
Some say the later, and therefore also iudge that Zachary was the high Priest, vnsoundly.
some say the later, and Therefore also judge that Zachary was the high Priest, unsoundly.
d vvb dt jc, cc av av vvi cst np1 vbds dt j n1, av-j.
(21) section (DIV2)
4595
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5239
1 For Luke calleth him barely the Priest not high, which he would not haue done,
1 For Luke calls him barely the Priest not high, which he would not have done,
vvn p-acp np1 vvz pno31 av-j dt n1 xx j, r-crq pns31 vmd xx vhi vdn,
(21) section (DIV2)
4596
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5240
if he had beene the high Priest. 2 He did this by Lot: so did not the high Priest.
if he had been the high Priest. 2 He did this by Lot: so did not the high Priest.
cs pns31 vhd vbn dt j n1. crd pns31 vdd d p-acp n1: av vdd xx dt j n1.
(21) section (DIV2)
4596
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5241
3 Then should he haue gone into the most Holy, which is not mentioned, and therefore not meant.
3 Then should he have gone into the most Holy, which is not mentioned, and Therefore not meant.
crd av vmd pns31 vhi vvn p-acp dt av-ds j, r-crq vbz xx vvn, cc av xx vvn.
(21) section (DIV2)
4598
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5242
4 This his perfuming, was intercessory, as may appeare by the peoples praying in the meane while.
4 This his perfuming, was intercessory, as may appear by the peoples praying in the mean while.
crd np1 po31 j-vvg, vbds j-jn, c-acp vmb vvi p-acp dt ng1 vvg p-acp dt j n1.
(21) section (DIV2)
4599
Image 178
5243
5 Zachary went home into the country, the high Priests house was in Hierusalem, looke Adrichom, 15, 1. 6 For the propitiatory, God gaue order that none should be in the Temple, now there weare a great many.
5 Zachary went home into the country, the high Priests house was in Jerusalem, look Adrichom, 15, 1. 6 For the propitiatory, God gave order that none should be in the Temple, now there wear a great many.
crd np1 vvd av-an p-acp dt n1, dt j ng1 n1 vbds p-acp np1, vvb np1, crd, crd crd p-acp dt j, np1 vvd n1 cst pix vmd vbi p-acp dt n1, av pc-acp vvi dt j d.
(21) section (DIV2)
4600
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5244
7 The high Priest at this time might be named, Matthias the sonne of Theophilus. This incense burning was the former.
7 The high Priest At this time might be nam, Matthias the son of Theophilus. This incense burning was the former.
crd dt j n1 p-acp d n1 vmd vbi vvn, np1 dt n1 pp-f np1. d n1 vvg vbds dt j.
(21) section (DIV2)
4602
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5245
It was ceremoniall, as may appeare, Exod, 30. The substance hereof, and of others was Christ making intercession for vs. Now indeed to compare it with Christ, it was but base. Yet was it very sweet.
It was ceremonial, as may appear, Exod, 30. The substance hereof, and of Others was christ making Intercession for us Now indeed to compare it with christ, it was but base. Yet was it very sweet.
pn31 vbds j, c-acp vmb vvi, j, crd dt n1 av, cc pp-f ng2-jn vbds np1 vvg n1 p-acp pno12 av av pc-acp vvi pn31 p-acp np1, pn31 vbds cc-acp j. av vbds pn31 av j.
(21) section (DIV2)
4604
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5246
Looke Exod, 30.34, 35, 36, 37. It was burnt in the morning and euening. Looke Exod. 30, 7, 8. I gather then 1 That the Papists haue no colour for their Frankincense burning at their masse, frō this place or such others.
Look Exod, 30.34, 35, 36, 37. It was burned in the morning and evening. Look Exod 30, 7, 8. I gather then 1 That the Papists have no colour for their Frankincense burning At their mass, from this place or such Others.
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(21) section (DIV2)
4606
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5247
All ceremonies were mortall in thēselues, died in Christ, were deadly afterwards. 2 Christ is our Mediator, not onely of redemption, but intercession. Ephe. 5, 2. 3 How base soeuer Gods ordinances seeme, they must be vsed with reuerence and diligence.
All ceremonies were Mortal in themselves, died in christ, were deadly afterwards. 2 christ is our Mediator, not only of redemption, but Intercession. Ephes 5, 2. 3 How base soever God's ordinances seem, they must be used with Reverence and diligence.
d n2 vbdr j-jn p-acp px32, vvd p-acp np1, vbdr j av. crd np1 vbz po12 n1, xx av-j pp-f n1, cc-acp n1. np1 crd, crd crd np1 j av npg1 n2 vvb, pns32 vmb vbi vvn p-acp n1 cc n1.
(21) section (DIV2)
4609
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5248
4 As the perfume smelled sweet, so dooth Christ in the nostrils of God, and we in him.
4 As the perfume smelled sweet, so doth christ in the nostrils of God, and we in him.
crd p-acp dt n1 vvd j, av vdz np1 p-acp dt n2 pp-f np1, cc pns12 p-acp pno31.
(21) section (DIV2)
4612
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5249
5 As this perfume was daily, so should we seeke to God in Christ euery day.
5 As this perfume was daily, so should we seek to God in christ every day.
crd c-acp d n1 vbds j, av vmd pns12 vvi p-acp np1 p-acp np1 d n1.
(21) section (DIV2)
4613
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6 As this was euening, and morning, so should be begin and end the day by prayers to God in Christ.
6 As this was evening, and morning, so should be begin and end the day by Prayers to God in christ.
crd c-acp d vbds n1, cc n1, av vmd vbi vvi cc vvi dt n1 p-acp n2 p-acp np1 p-acp np1.
(21) section (DIV2)
4614
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5251
The order is, (for it is heere best to take the wordes as they lie) when, or after he went into the Temple of the Lord.
The order is, (for it is Here best to take the words as they lie) when, or After he went into the Temple of the Lord.
dt n1 vbz, (c-acp pn31 vbz av js pc-acp vvi dt n2 c-acp pns32 vvb) c-crq, cc c-acp pns31 vvd p-acp dt n1 pp-f dt n1.
(21) section (DIV2)
4615
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5252
Not that he had not his priuate prayers before.
Not that he had not his private Prayers before.
xx d pns31 vhd xx po31 j n2 a-acp.
(21) section (DIV2)
4616
Image 178
5253
This order noteth the place, the place is marked by his comming to it, and the owner of it.
This order notes the place, the place is marked by his coming to it, and the owner of it.
d n1 vvz dt n1, dt n1 vbz vvn p-acp po31 n-vvg p-acp pn31, cc dt n1 pp-f pn31.
(21) section (DIV2)
4617
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5254
The place is the Temple whereto he came, the owner of it is the Lord.
The place is the Temple whereto he Come, the owner of it is the Lord.
dt n1 vbz dt n1 c-crq pns31 vvd, dt n1 pp-f pn31 vbz dt n1.
(21) section (DIV2)
4618
Image 178
5255
The Temple most vsually taken, is the whole building, first founded and beautified by Salomon, reedified in the time of Ezra and Nehemiah,
The Temple most usually taken, is the Whole building, First founded and beautified by Solomon, reedified in the time of Ezra and Nehemiah,
dt n1 av-ds av-j vvn, vbz dt j-jn n1, ord vvn cc vvn p-acp np1, vvn p-acp dt n1 pp-f np1 cc np1,
(21) section (DIV2)
4619
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5256
after repaired by Herod the great, spoken of before, for the solemne worship of God. 1 It had three parts.
After repaired by Herod the great, spoken of before, for the solemn worship of God. 1 It had three parts.
a-acp vvd p-acp np1 dt j, vvn pp-f p-acp, p-acp dt j n1 pp-f np1. vvd pn31 vhd crd n2.
(21) section (DIV2)
4619
Image 178
5257
The first the outermost, called the Court, where the people kept theyr assemblies, called Salomons porch, where Christ and his Apostles preached, whence Christ draue the buyers and the sellers.
The First the outermost, called the Court, where the people kept their assemblies, called Solomon's porch, where christ and his Apostles preached, whence christ drove the buyers and the sellers.
dt ord dt j, vvd dt n1, c-crq dt n1 vvd po32 n2, vvn np1 n1, c-crq np1 cc po31 n2 vvd, c-crq np1 vvd dt n2 cc dt n2.
(21) section (DIV2)
4620
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5258
2 The second called the Holy, where the Priests burn• sacrifice and Incense.
2 The second called the Holy, where the Priests burn• sacrifice and Incense.
crd dt ord vvd dt j, c-crq dt ng1 n1 n1 cc n1.
(21) section (DIV2)
4621
Image 179
5259
3 The third, called the most holy, where was the Arke, whetherto went once a yeere the high Priest, to make reconciliation for the people.
3 The third, called the most holy, where was the Ark, whetherto went once a year the high Priest, to make reconciliation for the people.
crd dt ord, vvd dt av-ds j, c-crq vbds dt n1, av vvd a-acp dt n1 dt j n1, pc-acp vvi n1 p-acp dt n1.
(21) section (DIV2)
4622
Image 179
5260
This Temple was a type of Christ.
This Temple was a type of christ.
d n1 vbds dt n1 pp-f np1.
(21) section (DIV2)
4623
Image 179
5261
This manner of distinction was ceremonious, and for those times, as the Author to the Hebrewes noteth, 9, 10. The temple heere so called, is the second roome or distinction.
This manner of distinction was ceremonious, and for those times, as the Author to the Hebrews notes, 9, 10. The temple Here so called, is the second room or distinction.
d n1 pp-f n1 vbds j, cc p-acp d n2, c-acp dt n1 p-acp dt njpg2 vvz, crd, crd dt n1 av av vvn, vbz dt ord n1 cc n1.
(21) section (DIV2)
4624
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5262
So as that the Papists haue no warrant for distinguishing theyr Churches (as they do) into body,
So as that the Papists have no warrant for distinguishing their Churches (as they do) into body,
av p-acp d dt njp2 vhb dx n1 p-acp vvg po32 n2 (c-acp pns32 vdb) p-acp n1,
(21) section (DIV2)
4626
Image 179
5263
and Chauncell, &c, hauing no warrant of commaundement. Obiect. Gods Temple was so: therefore. Solu. God directed it so.
and Chancel, etc., having no warrant of Commandment. Object. God's Temple was so: Therefore. Solu. God directed it so.
cc n1, av, vhg dx n1 pp-f n1. n1. npg1 n1 vbds av: av. fw-la. np1 vvd pn31 av.
(21) section (DIV2)
4626
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5264
The case is not like, when the Priest was in the holy, or most holy, nothing was said,
The case is not like, when the Priest was in the holy, or most holy, nothing was said,
dt n1 vbz xx av-j, c-crq dt n1 vbds p-acp dt j, cc av-ds j, pix vbds vvn,
(21) section (DIV2)
4628
Image 179
5265
so as the people were not defrauded of edification: in the Papists Churches, most is done in the Chauncell, which the people heare not,
so as the people were not defrauded of edification: in the Papists Churches, most is done in the Chancel, which the people hear not,
av c-acp dt n1 vbdr xx vvd pp-f n1: p-acp dt njp2 n2, av-ds vbz vdn p-acp dt n1, r-crq dt n1 vvb xx,
(21) section (DIV2)
4628
Image 179
5266
but walke vp and downe in the body of the Church.
but walk up and down in the body of the Church.
cc-acp vvb a-acp cc a-acp p-acp dt n1 pp-f dt n1.
(21) section (DIV2)
4628
Image 179
5267
To this Zachary came first, not onely dooing the dutie, but in manner and forme as it should be, the like must wee doe.
To this Zachary Come First, not only doing the duty, but in manner and Form as it should be, the like must we do.
p-acp d np1 vvd ord, xx av-j vdg dt n1, cc-acp p-acp n1 cc n1 c-acp pn31 vmd vbi, dt av-j vmb pns12 vdi.
(21) section (DIV2)
4629
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5268
2 He was not content to be in the place, but to doe the dutie substantially, no more must we.
2 He was not content to be in the place, but to do the duty substantially, no more must we.
crd pns31 vbds xx j pc-acp vbi p-acp dt n1, cc-acp pc-acp vdi dt n1 av-j, av-dx dc vmb pns12.
(21) section (DIV2)
4630
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5269
3 Though the Temple were then euen a den of thieues, hee did not for his part forbeare to come, to due his dutie commaunded.
3 Though the Temple were then even a den of thieves, he did not for his part forbear to come, to due his duty commanded.
crd c-acp dt n1 vbdr av av-j dt n1 pp-f n2, pns31 vdd xx p-acp po31 n1 vvi pc-acp vvi, p-acp j-jn po31 n1 vvd.
(21) section (DIV2)
4631
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5270
Why then should we forbeare Gods ordinances for wicked resorters to them, so that we doe not cōmunicate theyr sinnes?
Why then should we forbear God's ordinances for wicked resorters to them, so that we do not communicate their Sins?
q-crq av vmd pns12 vvi npg1 n2 p-acp j n2 p-acp pno32, av cst pns12 vdb xx vvi po32 n2?
(21) section (DIV2)
4632
Image 179
5271
The owner of the Temple is the Lord, Iehoua the true God, the Father, Sonne, and holy Ghost.
The owner of the Temple is the Lord, Iehoua the true God, the Father, Son, and holy Ghost.
dt n1 pp-f dt n1 vbz dt n1, np1 dt j np1, dt n1, n1, cc j n1.
(21) section (DIV2)
4633
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5272
Not that he was tied to the Temple, or did infuse actuall holinesse into it, as some fondly thought, but for that.
Not that he was tied to the Temple, or did infuse actual holiness into it, as Some fondly Thought, but for that.
xx d pns31 vbds vvn p-acp dt n1, cc vdd vvi j n1 p-acp pn31, c-acp d av-j vvn, cc-acp p-acp d.
(21) section (DIV2)
4634
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5273
1 God commaunded it to be built. 2 It was dedicate to his honour and seruice. 3 Thereupon called by his name. 4 Wherein himselfe made speciall appearance in fauour. 5 And still (though it were prophaned) kept the name and vse. 6 Till the Iewes not returning to God, it was vtterly rased. 1 Learne first not to thinke superstitiously of Churches, putting holinesse in the place.
1 God commanded it to be built. 2 It was dedicate to his honour and service. 3 Thereupon called by his name. 4 Wherein himself made special appearance in favour. 5 And still (though it were Profaned) kept the name and use. 6 Till the Iewes not returning to God, it was utterly rased. 1 Learn First not to think superstitiously of Churches, putting holiness in the place.
vvn np1 vvd pn31 pc-acp vbi vvn. crd pn31 vbds vvn p-acp po31 n1 cc n1. crd av vvn p-acp po31 n1. crd c-crq px31 vvd j n1 p-acp n1. crd cc av (cs pn31 vbdr vvn) vvd dt n1 cc vvi. crd p-acp dt np2 xx vvg p-acp np1, pn31 vbds av-j vvn. crd vvb ord xx pc-acp vvi av-j pp-f n2, vvg n1 p-acp dt n1.
(21) section (DIV2)
4634
Image 179
5274
2 Wee must not iudge of our deedes by intention, it is necessary to haue Gods warrant for euery thing,
2 we must not judge of our Deeds by intention, it is necessary to have God's warrant for every thing,
crd pns12 vmb xx vvi pp-f po12 n2 p-acp n1, pn31 vbz j pc-acp vhi n2 vvb p-acp d n1,
(21) section (DIV2)
4635
Image 179
5275
as Salomon had for the Temple. 3 Publique places are for Gods publique seruice. 4 And should be called by his name, if by any.
as Solomon had for the Temple. 3 Public places Are for God's public service. 4 And should be called by his name, if by any.
c-acp np1 vhd p-acp dt n1. crd j n2 vbr p-acp n2 j n1. crd cc vmd vbi vvn p-acp po31 n1, cs p-acp d.
(21) section (DIV2)
4635
Image 179
5276
5 In holy publique assemblies, there is a more speciall presence of God. 6 Therefore let vs looke to our feet when we come thether. Eccle. 4, 5. 7 Churches that haue beene abused, the abuse taken away, may serue for the worship of God.
5 In holy public assemblies, there is a more special presence of God. 6 Therefore let us look to our feet when we come thither. Eccle. 4, 5. 7 Churches that have been abused, the abuse taken away, may serve for the worship of God.
crd n1 j j n2, pc-acp vbz dt av-dc j n1 pp-f np1. crd av vvb pno12 vvi p-acp po12 n2 c-crq pns12 vvb av. np1 crd, crd crd n2 cst vhb vbn vvn, dt n1 vvn av, vmb vvi p-acp dt n1 pp-f np1.
(21) section (DIV2)
4638
Image 179
5277
8 As the Lords Temple (when the people among whō it was, would not repent) was turned,
8 As the lords Temple (when the people among whom it was, would not Repent) was turned,
crd p-acp dt n2 n1 (c-crq dt n1 p-acp ro-crq pn31 vbds, vmd xx vvi) vbds vvn,
(21) section (DIV2)
4641
Image 179
5278
so may any visible Church be defaced.
so may any visible Church be defaced.
av vmb d j n1 vbi vvn.
(21) section (DIV2)
4641
Image 179
5279
The second thing done in the time is, that the whole multitude of the people were without in prayer, while the incense was burning.
The second thing done in the time is, that the Whole multitude of the people were without in prayer, while the incense was burning.
dt ord n1 vdn p-acp dt n1 vbz, cst dt j-jn n1 pp-f dt n1 vbdr p-acp p-acp n1, cs dt n1 vbds vvg.
(21) section (DIV2)
4642
Image 179
5280
This setteth out the time precisely, and seemeth to haue beene in the feast of trumpets.
This sets out the time precisely, and seems to have been in the feast of trumpets.
d vvz av dt n1 av-j, cc vvz pc-acp vhi vbn p-acp dt n1 pp-f n2.
(21) section (DIV2)
4643
Image 179
5281
Iohn was prophecied to be the voice of a crier.
John was prophesied to be the voice of a crier.
np1 vbds vvn pc-acp vbi dt n1 pp-f dt n1.
(21) section (DIV2)
4644
Image 179
5282
Hee began to preach in the feast of trumpets, therefore it is most likely he was thereabouts conceiued, which was the 11 of September, on Thursday.
He began to preach in the feast of trumpets, Therefore it is most likely he was thereabouts conceived, which was the 11 of September, on Thursday.
pns31 vvd pc-acp vvi p-acp dt n1 pp-f n2, av pn31 vbz av-ds j pns31 vbds av vvn, r-crq vbds dt crd pp-f np1, p-acp np1.
(21) section (DIV2)
4644
Image 179
5283
For Christ, who was 6 months younger then Iohn, was conceiued the 25 of March. But be this as it may be, heere are fiue things to be marked.
For christ, who was 6 months younger then John, was conceived the 25 of March. But be this as it may be, Here Are fiue things to be marked.
p-acp np1, r-crq vbds crd n2 jc cs np1, vbds vvn dt crd pp-f n1. p-acp vbi d c-acp pn31 vmb vbi, av vbr crd n2 pc-acp vbi vvn.
(21) section (DIV2)
4644
Image 179
5284
1 What was done, they prayed. 2 Of whom, the vvhole multitude of people. 3 Where, without. 4 When, while the incense was burning.
1 What was done, they prayed. 2 Of whom, the Whole multitude of people. 3 Where, without. 4 When, while the incense was burning.
vvd r-crq vbds vdn, pns32 vvd. crd pp-f ro-crq, dt j-jn n1 pp-f n1. crd c-crq, p-acp. crd c-crq, cs dt n1 vbds vvg.
(21) section (DIV2)
4646
Image 180
5285
5 How long, while the incense was burning. I shall not neede to shew what it is to pray.
5 How long, while the incense was burning. I shall not need to show what it is to pray.
crd np1 j, cs dt n1 vbds vvg. pns11 vmb xx vvi pc-acp vvi r-crq pn31 vbz pc-acp vvi.
(21) section (DIV2)
4646
Image 180
5286
It is crauing things needfull of God according to his will, or so, praysing him.
It is craving things needful of God according to his will, or so, praising him.
pn31 vbz vvg n2 j pp-f np1 vvg p-acp po31 n1, cc av, vvg pno31.
(21) section (DIV2)
4647
Image 180
5287
It is not said whether one vttered the prayer, and the others ioyned thereto, or whether (as in singing of Psalmes) they all vttered them together. I thinke this latter.
It is not said whither one uttered the prayer, and the Others joined thereto, or whither (as in singing of Psalms) they all uttered them together. I think this latter.
pn31 vbz xx vvn cs pi vvd dt n1, cc dt n2-jn vvd av, cc cs (c-acp p-acp vvg pp-f n2) pns32 d vvd pno32 av. pns11 vvb d d.
(21) section (DIV2)
4648
Image 180
5288
Looke the title of the Psalm, 22. Sure it was some set forme of prayer, to agree with the set forme of the incense-burning.
Look the title of the Psalm, 22. Sure it was Some Set Form of prayer, to agree with the Set Form of the incense-burning.
n1 dt n1 pp-f dt n1, crd av-j pn31 vbds d vvn n1 pp-f n1, pc-acp vvi p-acp dt j-vvn n1 pp-f dt j.
(21) section (DIV2)
4649
Image 180
5289
Forget not then, 1 That one of practise in the Temple of the Lord, is to pray.
Forget not then, 1 That one of practice in the Temple of the Lord, is to pray.
vvb xx av, crd d crd pp-f n1 p-acp dt n1 pp-f dt n1, vbz pc-acp vvi.
(21) section (DIV2)
4651
Image 180
5290
2 That set formes of prayer are warrantable. 3 That they should be resorted vnto.
2 That Set forms of prayer Are warrantable. 3 That they should be resorted unto.
crd cst vvd n2 pp-f n1 vbr j. crd cst pns32 vmd vbi vvn p-acp.
(21) section (DIV2)
4652
Image 180
5291
4 Then is Christes intercession for vs, when we by his Spirit can pray for our selues.
4 Then is Christ's Intercession for us, when we by his Spirit can pray for our selves.
crd av vbz npg1 n1 p-acp pno12, c-crq pns12 p-acp po31 n1 vmb vvi p-acp po12 n2.
(21) section (DIV2)
4654
Image 180
5292
The people prayed. The people are heere, such as Paule 1, Cor, 14, 23, calleth vnlearned. Not Priests,The people prayed. The people Are Here, such as Paul 1, Cor, 14, 23, calls unlearned. Not Priests,
dt n1 vvd. dt n1 vbr av, d c-acp np1 vvd, uh, crd, crd, vvz j. xx n2,
(21) section (DIV2)
4655
Image 180
5293
though it can not be thought but some Priests were among thē, but they are thus called by the greater part, who for that (as some think) this was one of the three feastiuall times when all the males were to appeare, were of diuers sorts, some of higher place, who might pretend employment in greater matters, poorer, who might alledge that they could not attend this, ouerlaboured, who should need refreshing.
though it can not be Thought but Some Priests were among them, but they Are thus called by the greater part, who for that (as Some think) this was one of the three festival times when all the males were to appear, were of diverse sorts, Some of higher place, who might pretend employment in greater matters, Poorer, who might allege that they could not attend this, ouerlaboured, who should need refreshing.
cs pn31 vmb xx vbi vvn p-acp d n2 vbdr p-acp pno32, cc-acp pns32 vbr av vvn p-acp dt jc n1, r-crq p-acp d (c-acp d vvb) d vbds pi pp-f dt crd n1 n2 c-crq d dt n2-jn vbdr pc-acp vvi, vbdr pp-f j n2, d pp-f jc n1, r-crq vmd vvi n1 p-acp jc n2, jc, q-crq vmd vvi cst pns32 vmd xx vvi d, j, r-crq vmd vvi vvg.
(21) section (DIV2)
4655
Image 180
5294
VVomen are not heere mentioned, but sure it is there were of them. As may appeare by Anna, 1, Sam, 1, and Luke, 2, 30. Mary came vp with Ioseph to the feasts afterward.
VVomen Are not Here mentioned, but sure it is there were of them. As may appear by Anna, 1, Sam, 1, and Lycia, 2, 30. Mary Come up with Ioseph to the feasts afterwards.
n2 vbr xx av vvn, cc-acp av-j pn31 vbz a-acp vbdr pp-f pno32. p-acp vmb vvi p-acp np1, crd, np1, crd, cc av, crd, crd np1 vvd a-acp p-acp np1 p-acp dt n2 av.
(21) section (DIV2)
4656
Image 180
5295
Yea children came, as may appeare by the precept.
Yea children Come, as may appear by the precept.
uh n2 vvd, c-acp vmb vvi p-acp dt n1.
(21) section (DIV2)
4658
Image 180
5296
Exo. 23, 17. and the practise, Luke the 2, 42, 43. Thus seemeth Paule to haue beene brought vp.
Exo. 23, 17. and the practice, Lycia the 2, 42, 43. Thus seems Paul to have been brought up.
np1 crd, crd cc dt n1, av dt crd, crd, crd av vvz np1 pc-acp vhi vbn vvn a-acp.
(21) section (DIV2)
4658
Image 180
5297
Nowe for that good examples are patterns for vs, we must learne,
Now for that good Examples Are patterns for us, we must Learn,
av p-acp cst j n2 vbr n2 p-acp pno12, pns12 vmb vvi,
(21) section (DIV2)
4658
Image 180
5298
1 Not men in high place to pretend employment vnnecessary, for exemption from the duties of the worship of God,
1 Not men in high place to pretend employment unnecessary, for exemption from the duties of the worship of God,
vvd xx n2 p-acp j n1 pc-acp vvi n1 j, p-acp n1 p-acp dt n2 pp-f dt n1 pp-f np1,
(21) section (DIV2)
4659
Image 180
5299
though the duties seeme baser, as ordinary prayer. 2 Poore men in pretense of needing to worke or buy, &c, must not forbeare.
though the duties seem baser, as ordinary prayer. 2 Poor men in pretense of needing to work or buy, etc., must not forbear.
cs dt n2 vvb jc, c-acp j n1. crd j n2 p-acp n1 pp-f vvg pc-acp vvi cc vvi, av, vmb xx vvi.
(21) section (DIV2)
4659
Image 180
5300
3 Seruants should not make such times only for bodily refreshing,
3 Servants should not make such times only for bodily refreshing,
crd n2 vmd xx vvi d n2 av-j p-acp j n-vvg,
(21) section (DIV2)
4661
Image 180
5301
4 Yea women which aske more dressing, and nurse children, must all they can, cast to be at such assemblies.
4 Yea women which ask more dressing, and nurse children, must all they can, cast to be At such assemblies.
crd uh n2 r-crq vvb n1 vvg, cc n1 n2, vmb d pns32 vmb, vvd pc-acp vbi p-acp d n2.
(21) section (DIV2)
4662
Image 180
5302
5 Children should their way chalked to the house of God. They were in the Temple singing Hosanna.
5 Children should their Way chalked to the house of God. They were in the Temple singing Hosanna.
crd n2 vmd po32 n1 vvn p-acp dt n1 pp-f np1. pns32 vbdr p-acp dt n1 vvg n1.
(21) section (DIV2)
4663
Image 180
5303
Now some thinke that this meeting was on a weeke day, to wit, Thursday, for which I will not much contend.
Now Some think that this meeting was on a Week day, to wit, Thursday, for which I will not much contend.
av d vvb cst d n1 vbds p-acp dt n1 n1, pc-acp vvi, np1, p-acp r-crq pns11 vmb xx d vvi.
(21) section (DIV2)
4664
Image 180
5304
Sure it is, Gods seruants did resort together to the worship of God, not only on the Sabbaoths and set feasts, but on other dayes. God appoynted the daily sacrifice:
Sure it is, God's Servants did resort together to the worship of God, not only on the Sabbaoths and Set feasts, but on other days. God appointed the daily sacrifice:
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(21) section (DIV2)
4664
Image 180
5305
thether to did Anna Luc, 2, 37, resort. Gods seruants meditate in his word day and night.
thither to did Anna Luke, 2, 37, resort. God's Servants meditate in his word day and night.
av pc-acp vdd np1 np1, crd, crd, n1. npg1 n2 vvi p-acp po31 n1 n1 cc n1.
(21) section (DIV2)
4665
Image 180
5306
A practise see, Act, 13, 42.
A practice see, Act, 13, 42.
dt n1 vvi, n1, crd, crd
(21) section (DIV2)
4667
Image 180
5307
And such exercises as are needfull, warrantable by the good lawes of our country, should we take as appoynted from God.
And such exercises as Are needful, warrantable by the good laws of our country, should we take as appointed from God.
cc d n2 c-acp vbr j, j p-acp dt j n2 pp-f po12 n1, vmd pns12 vvi c-acp vvn p-acp np1.
(21) section (DIV2)
4668
Image 180
5308
We ought therefore to resort to the weeke exercises especially.
We ought Therefore to resort to the Week exercises especially.
pns12 vmd av pc-acp vvi p-acp dt n1 n2 av-j.
(21) section (DIV2)
4668
Image 180
5309
1 For that we haue as necessary vse of them for our soules, as of markets for bodily affaires.
1 For that we have as necessary use of them for our Souls, as of Markets for bodily affairs.
vvn p-acp cst pns12 vhb p-acp j n1 pp-f pno32 p-acp po12 n2, c-acp pp-f n2 p-acp j n2.
(21) section (DIV2)
4669
Image 180
5310
2 They will be in steede of houshold exercises, which all should haue, but few haue.
2 They will be in steed of household exercises, which all should have, but few have.
crd pns32 vmb vbi p-acp n1 pp-f n1 n2, r-crq d vmd vhi, cc-acp d vhb.
(21) section (DIV2)
4670
Image 180
5311
3 Men are so ignorant, as it is very necessary thus to be helped.
3 Men Are so ignorant, as it is very necessary thus to be helped.
crd n2 vbr av j, c-acp pn31 vbz av j av pc-acp vbi vvn.
(21) section (DIV2)
4671
Image 180
5312
4 Few or none absent, but spend as much or more time in the weeke worse.
4 Few or none absent, but spend as much or more time in the Week Worse.
crd np1 cc pix j, cc-acp vvb c-acp av-d cc dc n1 p-acp dt n1 av-jc.
(21) section (DIV2)
4672
Image 180
5313
5 Men may make supply of the time, by rising early, going late to bed, working harder, spending lesse.
5 Men may make supply of the time, by rising early, going late to Bed, working harder, spending less.
crd n2 vmb vvi n1 pp-f dt n1, p-acp vvg av-j, vvg av-j p-acp n1, vvg av-jc, vvg dc.
(21) section (DIV2)
4673
Image 180
5314
6 It hath beene the practise of best Churches 7 This people haue done it more heertofore then now. Men should not goe back.
6 It hath been the practice of best Churches 7 This people have done it more heretofore then now. Men should not go back.
crd pn31 vhz vbn dt n1 pp-f js n2 crd d n1 vhb vdn pn31 av-dc av av av. np1 vmd xx vvi av.
(21) section (DIV2)
4674
Image 180
5315
8 Strangers doe come, 9. Those who are nigh the Church haue little excuse.
8 Strangers do come, 9. Those who Are High the Church have little excuse.
crd n2 vdb vvi, crd d r-crq vbr av-j dt n1 vhb j n1.
(21) section (DIV2)
4676
Image 182
5316
10 By thus resorting we should bewray our true loue to good things, when thus without constraint we resort.
10 By thus resorting we should bewray our true love to good things, when thus without constraint we resort.
crd p-acp av vvg pns12 vmd vvi po12 j n1 p-acp j n2, c-crq av p-acp n1 pns12 vvb.
(21) section (DIV2)
4677
Image 182
5317
We would not secure any man, and speake but for the good of all. This people praying, was a multitude, and whole.
We would not secure any man, and speak but for the good of all. This people praying, was a multitude, and Whole.
pns12 vmd xx vvi d n1, cc vvb cc-acp p-acp dt j pp-f d. d n1 vvg, vbds dt n1, cc j-jn.
(21) section (DIV2)
4678
Image 182
5318
It is thought, this multitude came by occasion of the feast, according as Exod, 23, 14. Yet sure the trumpets was not one of thē,
It is Thought, this multitude Come by occasion of the feast, according as Exod, 23, 14. Yet sure the trumpets was not one of them,
pn31 vbz vvn, d n1 vvd p-acp n1 pp-f dt n1, vvg p-acp j, crd, crd av j dt n2 vbds xx crd pp-f pno32,
(21) section (DIV2)
4680
Image 182
5319
but might be about the feasts of trumpets. Sure this multitude was either by occasion of the feast, or otherwise.
but might be about the feasts of trumpets. Sure this multitude was either by occasion of the feast, or otherwise.
cc-acp vmd vbi p-acp dt n2 pp-f n2. j d n1 vbds av-d p-acp n1 pp-f dt n1, cc av.
(21) section (DIV2)
4680
Image 182
5320
If it were by occasion of the feast, marke Exod, 34, 24. 1 God promiseth his people outward things if they seeke spirituall.
If it were by occasion of the feast, mark Exod, 34, 24. 1 God promises his people outward things if they seek spiritual.
cs pn31 vbdr p-acp n1 pp-f dt n1, vvb j, crd, crd vvn np1 vvz po31 n1 j n2 cs pns32 vvb j.
(21) section (DIV2)
4681
Image 182
5321
2 The people trust God, and doe not feare want. 3 They had their whole families in good order, who could bring them thus thether.
2 The people trust God, and do not Fear want. 3 They had their Whole families in good order, who could bring them thus thither.
crd dt n1 vvb np1, cc vdb xx vvi n1. crd pns32 vhd po32 j-jn n2 p-acp j n1, r-crq vmd vvi pno32 av av.
(21) section (DIV2)
4683
Image 182
5322
If it were not by occasion of the feast, yet did Gods seruants so in Hierusalem.
If it were not by occasion of the feast, yet did God's Servants so in Jerusalem.
cs pn31 vbdr xx p-acp n1 pp-f dt n1, av vdd npg1 ng1 av p-acp np1.
(21) section (DIV2)
4685
Image 182
5323
Looke Psal, 110, 3, Psal, 8, 4. So should we doe. This multitude whole, was in prayer.
Look Psalm, 110, 3, Psalm, 8, 4. So should we do. This multitude Whole, was in prayer.
n1 np1, crd, crd, np1, crd, crd av vmd pns12 vdb. d n1 j-jn, vbds p-acp n1.
(21) section (DIV2)
4685
Image 182
5324
Ioyning in hart to one voyce, or with one voyce did pray. There was no priuate behauiour or exercises. The children ioyned with them.
Joining in heart to one voice, or with one voice did pray. There was no private behaviour or exercises. The children joined with them.
vvg p-acp n1 p-acp crd n1, cc p-acp crd n1 vdd vvi. a-acp vbds dx j-jn n1 cc n2. dt n2 vvn p-acp pno32.
(21) section (DIV2)
4687
Image 182
5325
Now followeth where, this was without; that is, in the first part of the Temple, appoynted for the people, to shadow out that yet things of Christ were not most cleere.
Now follows where, this was without; that is, in the First part of the Temple, appointed for the people, to shadow out that yet things of christ were not most clear.
av vvz c-crq, d vbds p-acp; cst vbz, p-acp dt ord n1 pp-f dt n1, vvn p-acp dt n1, pc-acp vvi av cst av n2 pp-f np1 vbdr xx av-ds av-j.
(21) section (DIV2)
4690
Image 182
5326
This was but ceremoniall, neither was it in base conceit of the people.
This was but ceremonial, neither was it in base conceit of the people.
d vbds cc-acp j, dx vbds pn31 p-acp j n1 pp-f dt n1.
(21) section (DIV2)
4690
Image 182
5327
1 The Papists haue no warrant for prouiding so now, especially with that contempt of the people, not prouiding for their edifying.
1 The Papists have no warrant for providing so now, especially with that contempt of the people, not providing for their edifying.
vvd dt njp2 vhb dx n1 p-acp vvg av av, av-j p-acp d n1 pp-f dt n1, xx vvg p-acp po32 n-vvg.
(21) section (DIV2)
4691
Image 182
5328
2 The Iewes kept Gods ordinances in small matters, so should we, & not count it precisenesse.
2 The Iewes kept God's ordinances in small matters, so should we, & not count it preciseness.
crd dt np2 vvd n2 n2 p-acp j n2, av vmd pns12, cc xx vvi pn31 n1.
(21) section (DIV2)
4692
Image 182
5329
3 Much more should we keepe the great commandements. The time when, while the incense was burning.
3 Much more should we keep the great Commandments. The time when, while the incense was burning.
crd av-d av-dc vmd pns12 vvi dt j n2. dt n1 c-crq, cs dt n1 vbds vvg.
(21) section (DIV2)
4693
Image 182
5330
This was early in the morning.
This was early in the morning.
d vbds av-j p-acp dt n1.
(21) section (DIV2)
4695
Image 182
5331
1 We must be early in Gods seruice, 2, Must know the meaning thereof, 3, In hart must doe as the seruice sheweth.
1 We must be early in God's service, 2, Must know the meaning thereof, 3, In heart must do as the service shows.
vvd pns12 vmb vbi j p-acp npg1 n1, crd, vmb vvi dt n1 av, crd, p-acp n1 vmb vdi c-acp dt n1 vvz.
(21) section (DIV2)
4696
Image 182
5332
The last is, how long. While the incense was burning.
The last is, how long. While the incense was burning.
dt ord vbz, c-crq av-j. n1 dt n1 vbds vvg.
(21) section (DIV2)
4697
Image 182
5333
It seemeth that it was not very long, but it was the vsuall time appoynted by God, kept by the people;
It seems that it was not very long, but it was the usual time appointed by God, kept by the people;
pn31 vvz cst pn31 vbds xx av av-j, cc-acp pn31 vbds dt j n1 vvn p-acp np1, vvn p-acp dt n1;
(21) section (DIV2)
4698
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now the Iewes manner was being with the first, not to depart till the assembly were dismissed,
now the Iewes manner was being with the First, not to depart till the assembly were dismissed,
av dt np2 n1 vbds vbg p-acp dt ord, xx pc-acp vvi p-acp dt n1 vbdr vvn,
(21) section (DIV2)
4698
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as Numb: 6, 23, so Nehem, 8, 3. And for continuance, looke Act: 20, 7, 11. Some were with Christ three dayes. Matth, 15, 32. This is spoken of prayer, it must be stretched to preaching, to diuine seruice, and worship of God.
as Numb: 6, 23, so Nehemiah, 8, 3. And for Continuance, look Act: 20, 7, 11. some were with christ three days. Matthew, 15, 32. This is spoken of prayer, it must be stretched to preaching, to divine service, and worship of God.
c-acp j: crd, crd, av np1, crd, crd cc p-acp n1, vvb n1: crd, crd, crd d vbdr p-acp np1 crd n2. av, crd, crd d vbz vvn pp-f n1, pn31 vmb vbi vvn p-acp vvg, p-acp j-jn n1, cc n1 pp-f np1.
(21) section (DIV2)
4698
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It is hard to continue in any good thing, much more in these; yet must we endeauour thereafter.
It is hard to continue in any good thing, much more in these; yet must we endeavour thereafter.
pn31 vbz j pc-acp vvi p-acp d j n1, av-d av-dc p-acp d; av vmb pns12 vvi av.
(21) section (DIV2)
4701
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To leese but a part is very preiudiciall; It is not well to mislike a man for holding vs the time.
To lose but a part is very prejudicial; It is not well to mislike a man for holding us the time.
pc-acp vvi p-acp dt n1 vbz av j; pn31 vbz xx av pc-acp vvi dt n1 p-acp vvg pno12 dt n1.
(21) section (DIV2)
4702
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Thus far for the time, the messenger followeth, verse, 11, and so forward. Where we may sunder the person and his speech.
Thus Far for the time, the Messenger follows, verse, 11, and so forward. Where we may sunder the person and his speech.
av av-j p-acp dt n1, dt n1 vvz, n1, crd, cc av av-j. c-crq pns12 vmb vvi dt n1 cc po31 n1.
(21) section (DIV2)
4703
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The person, verse, 11, 12. The speech in the rest. And the person, alone, or with the accident which fell out at his presence.
The person, verse, 11, 12. The speech in the rest. And the person, alone, or with the accident which fell out At his presence.
dt n1, n1, crd, crd dt n1 p-acp dt n1. cc dt n1, av-j, cc p-acp dt n1 r-crq vvd av p-acp po31 n1.
(21) section (DIV2)
4705
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In the person may be marked, 1 his nature and office, an Angell of the Lord, 2 his manner of presence, he appeared to him.
In the person may be marked, 1 his nature and office, an Angel of the Lord, 2 his manner of presence, he appeared to him.
p-acp dt n1 vmb vbi vvn, vvn po31 n1 cc n1, dt n1 pp-f dt n1, crd po31 n1 pp-f n1, pns31 vvn p-acp pno31.
(21) section (DIV2)
4707
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3 His situation and place, standing at the right side of the altar of incense.
3 His situation and place, standing At the right side of the altar of incense.
crd po31 n1 cc n1, vvg p-acp dt j-jn n1 pp-f dt n1 pp-f n1.
(21) section (DIV2)
4708
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In the nature and office may be seene what he is, an Angell. Whence and from whom, of the Lord.
In the nature and office may be seen what he is, an Angel. Whence and from whom, of the Lord.
p-acp dt n1 cc n1 vmb vbi vvn r-crq pns31 vbz, dt n1. q-crq cc p-acp ro-crq, pp-f dt n1.
(21) section (DIV2)
4709
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Angell is a greeke word, and signifieth in scriptures, first a nature or substance spirituall, created according to the image of God, being no part of another.Angel is a greek word, and signifies in Scriptures, First a nature or substance spiritual, created according to the image of God, being no part of Another.
n1 vbz dt jp n1, cc vvz p-acp n2, ord dt n1 cc n1 j, vvd vvg p-acp dt n1 pp-f np1, vbg dx n1 pp-f n-jn.
(21) section (DIV2)
4710
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And this is one of the most excellentest creatures that are.
And this is one of the most excellentest creatures that Are.
cc d vbz pi pp-f dt av-ds js n2 cst vbr.
(21) section (DIV2)
4710
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Secondly, it signifieth office, or one sent, in which sense, Iohn the Baptist is called an Angell. Mala: 3, 1.
Secondly, it signifies office, or one sent, in which sense, John the Baptist is called an Angel. Mala: 3, 1.
ord, pn31 vvz n1, cc pi vvd, p-acp r-crq n1, np1 dt n1 vbz vvn dt n1. np1: crd, crd
(21) section (DIV2)
4711
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Thirdly, it signifieth both these together, as els where in scriptures, so in this place. And so Angells are sayd to be ministring spirits, &c. Heb, 1, 14. The Lord, heere, is the true Iehoua, whose, the Angells are sayd to be.
Thirdly, it signifies both these together, as Else where in Scriptures, so in this place. And so Angels Are said to be ministering spirits, etc. Hebrew, 1, 14. The Lord, Here, is the true Iehoua, whose, the Angels Are said to be.
ord, pn31 vvz d d av, c-acp av c-crq p-acp n2, av p-acp d n1. cc av n2 vbr vvn pc-acp vbi j-vvg n2, av n1, crd, crd dt n1, av, vbz dt j np1, r-crq, dt n2 vbr vvn pc-acp vbi.
(21) section (DIV2)
4712
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1 For that he created them, 2 They are about him in most speciall manner of seruice, 3 Doe his commandements towards all the creatures, but especially toward his Church.
1 For that he created them, 2 They Are about him in most special manner of service, 3 Doe his Commandments towards all the creatures, but especially towards his Church.
vvn p-acp cst pns31 vvd pno32, crd pns32 vbr p-acp pno31 p-acp ds j n1 pp-f n1, crd n1 po31 n2 p-acp d dt n2, cc-acp av-j p-acp po31 n1.
(21) section (DIV2)
4714
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5348
Yet is it not ordinary, especially in these latter times, immediatly to vse these toward men. We may learne from hence.
Yet is it not ordinary, especially in these latter times, immediately to use these towards men. We may Learn from hence.
av vbz pn31 xx j, av-j p-acp d d n2, av-j pc-acp vvi d p-acp n2. pns12 vmb vvi p-acp av.
(21) section (DIV2)
4715
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1 Angels are not onely motions, they are essences and beings.
1 Angels Are not only motions, they Are essences and beings.
crd n2 vbr xx av-j n2, pns32 vbr n2 cc n2.
(21) section (DIV2)
4716
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5350
2 How carefull God is for the good of his children, that rather then they should want, sendeth his owne Angels for their good. Quest.
2 How careful God is for the good of his children, that rather then they should want, sends his own Angels for their good. Quest.
crd np1 j np1 vbz p-acp dt j pp-f po31 n2, cst av-c av pns32 vmd vvi, vvz po31 d n2 p-acp po32 j. n1.
(21) section (DIV2)
4717
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5351
Could not God haue acquainted Zacharias with this, some other way? Aun. Yes: but for the excellency of the thing he vsed an Angell.
Could not God have acquainted Zacharias with this, Some other Way? Nias. Yes: but for the excellency of the thing he used an Angel.
vmd xx np1 vhi vvn np1 p-acp d, d j-jn n1? dt. uh: cc-acp p-acp dt n1 pp-f dt n1 pns31 vvd dt n1.
(21) section (DIV2)
4718
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3 We must take heede how we hurt godly men, vpon whom Angels doe attend.
3 We must take heed how we hurt godly men, upon whom Angels do attend.
crd pns12 vmb vvi n1 c-crq pns12 vvd j n2, p-acp r-crq n2 vdb vvi.
(21) section (DIV2)
4720
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4 We ought to be ready to serue the necessities of the Saintes, sithens the Angels are so,
4 We ought to be ready to serve the necessities of the Saints, since the Angels Are so,
crd pns12 vmd pc-acp vbi j pc-acp vvi dt n2 pp-f dt n2, p-acp dt n2 vbr av,
(21) section (DIV2)
4721
Image 183
5354
5 None should thinke basely of the Ministerie, seeing Angels some times execute the duties thereof,
5 None should think basely of the Ministry, seeing Angels Some times execute the duties thereof,
crd np1 vmd vvi av-j pp-f dt n1, vvg n2 d n2 vvi dt n2 av,
(21) section (DIV2)
4722
Image 183
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and that in smaller matters, then to teach saluation by Christ. So that parents should not grutch their children to the Ministery.
and that in smaller matters, then to teach salvation by christ. So that Parents should not grutch their children to the Ministry.
cc cst p-acp jc n2, cs pc-acp vvi n1 p-acp np1. av d n2 vmd xx vvi po32 n2 p-acp dt n1.
(21) section (DIV2)
4722
Image 183
5356
The manner of presence followeth, appeared to him. Heere is how he bewrayed himselfe, and to whom.
The manner of presence follows, appeared to him. Here is how he bewrayed himself, and to whom.
dt n1 pp-f n1 vvz, vvd p-acp pno31. av vbz c-crq pns31 vvd px31, cc p-acp ro-crq.
(21) section (DIV2)
4723
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5357
He bewrayed himselfe to sight, for so signified the word appeared, that is, was seene.
He bewrayed himself to sighed, for so signified the word appeared, that is, was seen.
pns31 vvd px31 p-acp n1, c-acp av vvd dt n1 vvd, cst vbz, vbds vvn.
(21) section (DIV2)
4724
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5358
Hee appeared by hauing a bodily shape (most likely of a man) wherein appeared extraordinary brightnesse.
He appeared by having a bodily shape (most likely of a man) wherein appeared extraordinary brightness.
pns31 vvd p-acp vhg dt j n1 (av-ds j pp-f dt n1) c-crq vvd j n1.
(21) section (DIV2)
4725
Image 183
5359
Otherwise Angels haue no bodies of their owne. The bodies they haue, are not Phantasticall, but made and dissolued by God.
Otherwise Angels have no bodies of their own. The bodies they have, Are not Fantastical, but made and dissolved by God.
av n2 vhb dx n2 pp-f po32 d. dt n2 pns32 vhb, vbr xx j, cc-acp vvd cc vvn p-acp np1.
(21) section (DIV2)
4726
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5360
Why do Angels appeare like men? Some thinke, in former times to prefigure the incarnation of Christ:
Why do Angels appear like men? some think, in former times to prefigure the incarnation of christ:
q-crq vdb n2 vvi av-j n2? d vvb, p-acp j n2 pc-acp vvi dt n1 pp-f np1:
(21) section (DIV2)
4728
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I iudge, that they might more familiarly be with men. This appearing is extraordinary. 1 Doe not thinke that Angels haue bodies of their own:
I judge, that they might more familiarly be with men. This appearing is extraordinary. 1 Doe not think that Angels have bodies of their own:
pns11 vvb, cst pns32 vmd av-dc av-jn vbi p-acp n2. d vvg vbz j. crd n1 xx vvi d n2 vhb n2 pp-f po32 d:
(21) section (DIV2)
4728
Image 183
5362
Thevr wings signifie theyr swiftnesse to doe the will of GOD. 2 God making and dissoluing Angels bodies, can doe any thing.
Thevr wings signify their swiftness to do the will of GOD. 2 God making and dissolving Angels bodies, can do any thing.
fw-la n2 vvi po32 n1 pc-acp vdi dt n1 pp-f np1. crd np1 vvg cc vvg n2 n2, vmb vdi d n1.
(21) section (DIV2)
4730
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3 Neuer looke after apparition of Angels. The word & sacraments are cleere enough. Good Angels speake according to Gods word. He appeared to Zacharias.
3 Never look After apparition of Angels. The word & Sacraments Are clear enough. Good Angels speak according to God's word. He appeared to Zacharias.
crd av vvb p-acp n1 pp-f n2. dt n1 cc n2 vbr j av-d. j n2 vvb vvg p-acp ng1 n1. pns31 vvd p-acp np1.
(21) section (DIV2)
4732
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So godly men finde more fauours then they looke for. Some beeing hospitall, receiued Angels. Heb, 13, 2. Let vs waite therefore in our callings in well dooing.
So godly men find more favours then they look for. some being hospital, received Angels. Hebrew, 13, 2. Let us wait Therefore in our callings in well doing.
av j n2 vvi dc n2 cs pns32 vvb p-acp. d vbg n1, vvd n2. n1, crd, crd vvb pno12 vvi av p-acp po12 n2 p-acp av vdg.
(21) section (DIV2)
4734
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5365
The last is his situation, standing, place, at the right, &c. that is, about the Altar, and at the right side.
The last is his situation, standing, place, At the right, etc. that is, about the Altar, and At the right side.
dt ord vbz po31 n1, vvg, n1, p-acp dt n-jn, av cst vbz, p-acp dt n1, cc p-acp dt j-jn n1.
(21) section (DIV2)
4736
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Standing, sheweth readinesse to deliuer his message. For the Altar, looke Exod, 30, 1, 2, 3, &c. Right side is in comparison of man.
Standing, shows readiness to deliver his message. For the Altar, look Exod, 30, 1, 2, 3, etc. Right side is in comparison of man.
vvg, vvz n1 pc-acp vvi po31 n1. p-acp dt n1, vvb j, crd, crd, crd, crd, av j-jn n1 vbz p-acp n1 pp-f n1.
(21) section (DIV2)
4737
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5367
Hart in man is the left side, the other is right, which according to diuers positions, changeth.
Heart in man is the left side, the other is right, which according to diverse positions, changes.
n1 p-acp n1 vbz dt j n1, dt n-jn vbz j-jn, r-crq vvg p-acp j n2, vvz.
(21) section (DIV2)
4740
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5368
The Iewes Temple had three partitions. It looked to the West. The Altar of incense was in the middle partition.
The Iewes Temple had three partitions. It looked to the West. The Altar of incense was in the middle partition.
dt np2 n1 vhd crd n2. pn31 vvd p-acp dt n1. dt n1 pp-f n1 vbds p-acp dt j-jn n1.
(21) section (DIV2)
4741
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5369
This of East and West is not but ceremoniall, so as the Papists haue no reason to presse such constitutions.
This of East and West is not but ceremonial, so as the Papists have no reason to press such constitutions.
d pp-f n1 cc n1 vbz xx p-acp j, av c-acp dt njp2 vhb dx n1 pc-acp vvi d n2.
(21) section (DIV2)
4744
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5370
The accident which fell out at the Angels presence followeth, verse, 12. And when Zacharias saw him, he was, &c. VVhere the chiefe thing is, Zacharias beeing troubled, and feared.
The accident which fell out At the Angels presence follows, verse, 12. And when Zacharias saw him, he was, etc. Where the chief thing is, Zacharias being troubled, and feared.
dt n1 r-crq vvd av p-acp dt ng1 n1 vvz, n1, crd cc c-crq np1 vvd pno31, pns31 vbds, av c-crq dt j-jn n1 vbz, np1 vbg vvn, cc vvd.
(21) section (DIV2)
4745
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5371
This is set out by the partie, Zacharias, the occasion, seeing, &c. We will follow the words.
This is Set out by the party, Zacharias, the occasion, seeing, etc. We will follow the words.
d vbz vvn av p-acp dt n1, np1, dt n1, vvg, av pns12 vmb vvi dt n2.
(21) section (DIV2)
4747
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5372
Zacharias as before, a godly man, walking in all the commaundements, &c. So hath it beene with other godly men, Daniell, the Shepheards, Peter, Acts, 12, 11, Esay, 6, 5. 1 The best men cary about them some reliques of sin & corruption, which may humble them.
Zacharias as before, a godly man, walking in all the Commandments, etc. So hath it been with other godly men, Daniell, the Shepherds, Peter, Acts, 12, 11, Isaiah, 6, 5. 1 The best men carry about them Some Relics of since & corruption, which may humble them.
np1 c-acp a-acp, dt j n1, vvg p-acp d dt n2, av np1 vhz pn31 vbn p-acp j-jn j n2, np1, dt n2, np1, n2, crd, crd, np1, crd, crd vvn dt js n2 vvi p-acp pno32 d n2 pp-f n1 cc n1, r-crq vmb vvi pno32.
(21) section (DIV2)
4748
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5373
2 No doubt Zacharias was not thus but vpon this occasion, so as wee must not iudge of our estate by present feeling and confidence.
2 No doubt Zacharias was not thus but upon this occasion, so as we must not judge of our estate by present feeling and confidence.
crd dx vvb np1 vbds xx av cc-acp p-acp d n1, av c-acp pns12 vmb xx vvi pp-f po12 n1 p-acp j n-vvg cc n1.
(21) section (DIV2)
4750
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3 It is hard to come to a thorough insight into our weaknesse, or measure of strength.
3 It is hard to come to a thorough insight into our weakness, or measure of strength.
crd pn31 vbz j pc-acp vvi p-acp dt j n1 p-acp po12 n1, cc n1 pp-f n1.
(21) section (DIV2)
4751
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4 If godly men be sometimes thus shaken, themselues nor others, must not for that mislike them.
4 If godly men be sometime thus shaken, themselves nor Others, must not for that mislike them.
crd cs j n2 vbb av av vvn, px32 cc n2-jn, vmb xx p-acp d vvb pno32.
(21) section (DIV2)
4752
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5 And if godly men feele these somtimes, what may the wicked looke for? The occasion is seeing, that is, the Angel.
5 And if godly men feel these sometimes, what may the wicked look for? The occasion is seeing, that is, the Angel.
crd cc cs j n2 vvb d av, q-crq vmb dt j n1 p-acp? dt n1 vbz vvg, cst vbz, dt n1.
(21) section (DIV2)
4753
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5377
Not onely for that he was in a place, where at such times none but the Priests were to be,
Not only for that he was in a place, where At such times none but the Priests were to be,
xx av-j p-acp cst pns31 vbds p-acp dt n1, c-crq p-acp d n2 pix cc-acp dt n2 vbdr pc-acp vbi,
(21) section (DIV2)
4755
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but also for that there appeared some glory and maiestie, more then ordinary in a man.
but also for that there appeared Some glory and majesty, more then ordinary in a man.
cc-acp av c-acp cst a-acp vvd d n1 cc n1, av-dc cs j p-acp dt n1.
(21) section (DIV2)
4755
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5379
It is to be marked, that the Angel comming to Zacharias was seene of him. Balaam a good while could not see the Angel.
It is to be marked, that the Angel coming to Zacharias was seen of him. balaam a good while could not see the Angel.
pn31 vbz pc-acp vbi vvn, cst dt n1 vvg p-acp np1 vbds vvn pp-f pno31. np1 dt j n1 vmd xx vvi dt n1.
(21) section (DIV2)
4756
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1 This must we labour after, whē God offereth meanes to see and perceiue them.
1 This must we labour After, when God Offereth means to see and perceive them.
vvd d vmb pns12 vvi a-acp, c-crq np1 vvz n2 pc-acp vvi cc vvi pno32.
(21) section (DIV2)
4757
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5381
2 Till Zacharias saw, he did not feare, whereby our not fearing, or hauing hart in our selues, is for that wee see not God.
2 Till Zacharias saw, he did not Fear, whereby our not fearing, or having heart in our selves, is for that we see not God.
crd np1 np1 vvd, pns31 vdd xx vvi, c-crq po12 xx vvg, cc vhg n1 p-acp po12 n2, vbz p-acp cst pns12 vvb xx np1.
(21) section (DIV2)
4758
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3 It is maruaile that God himselfe beeing present euery where, Zacharias could not open the eyes of his minde to perceiue him,
3 It is marvel that God himself being present every where, Zacharias could not open the eyes of his mind to perceive him,
crd pn31 vbz n1 cst np1 px31 vbg j d q-crq, np1 vmd xx vvi dt n2 pp-f po31 n1 pc-acp vvi pno31,
(21) section (DIV2)
4759
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5383
but was more affected with bodily sight: such is all our weaknesse.
but was more affected with bodily sighed: such is all our weakness.
cc-acp vbds av-dc vvn p-acp j n1: d vbz d po12 n1.
(21) section (DIV2)
4759
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4 If Zacharias was thus affected at sight, why are we nothing at hearing Gods word, and feeling his corrections? Quest.
4 If Zacharias was thus affected At sighed, why Are we nothing At hearing God's word, and feeling his corrections? Quest.
crd cs np1 vbds av vvn p-acp n1, q-crq vbr pns12 pix p-acp vvg npg1 n1, cc vvg po31 n2? n1.
(21) section (DIV2)
4760
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5385
Did not Zacharias feare before? An. Yes. But when more occasion was offered, he feared more. So must wee.
Did not Zacharias Fear before? Nias Yes. But when more occasion was offered, he feared more. So must we.
vdd xx np1 vvi a-acp? np1 uh. p-acp q-crq n1 n1 vbds vvn, pns31 vvd av-dc. av vmb pns12.
(21) section (DIV2)
4761
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5386
Zacharias saw the Angell appearing in a bodily shape. An Angell is but a creature, somewhat indeede aboue a man.
Zacharias saw the Angel appearing in a bodily shape. an Angel is but a creature, somewhat indeed above a man.
np1 vvd dt n1 vvg p-acp dt j n1. dt n1 vbz p-acp dt n1, av av p-acp dt n1.
(21) section (DIV2)
4762
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1 Learne a practise of humiliation, when you would abase your selfe, neuer compare your selfe with your equall or inferiour,
1 Learn a practice of humiliation, when you would abase your self, never compare your self with your equal or inferior,
vvn vvb dt n1 pp-f n1, c-crq pn22 vmd vvi po22 n1, av-x vvb po22 n1 p-acp po22 j-jn cc j-jn,
(21) section (DIV2)
4764
Image 184
5388
but with superiors, otherwise then the most doe.
but with superiors, otherwise then the most doe.
cc-acp p-acp n2-jn, av av dt av-ds n1.
(21) section (DIV2)
4764
Image 184
5389
2 If Zacharias could not abide the presence of the seruaunt, what would hee or wee doe at the presence of the Lord?
2 If Zacharias could not abide the presence of the servant, what would he or we do At the presence of the Lord?
crd cs np1 vmd xx vvi dt n1 pp-f dt n1, r-crq vmd pns31 cc pns12 vdb p-acp dt n1 pp-f dt n1?
(21) section (DIV2)
4765
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3 And if a messenger of good tydings be thus terrible, what would one that should denounce the euerlasting wrath of God?
3 And if a Messenger of good tidings be thus terrible, what would one that should denounce the everlasting wrath of God?
crd cc cs dt n1 pp-f j n2 vbb av j, q-crq vmd pi cst vmd vvi dt j n1 pp-f np1?
(21) section (DIV2)
4766
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4 And seeing that Zacharias thus feared, it cannot be, but wicked men at Gods presence, will call for the Mountaines to fall vpon them, &c. There remaineth, that he was troubled, and feare fell vpon him.
4 And seeing that Zacharias thus feared, it cannot be, but wicked men At God's presence, will call for the Mountains to fallen upon them, etc. There remains, that he was troubled, and Fear fell upon him.
crd cc vvg cst np1 av vvd, pn31 vmbx vbi, cc-acp j n2 p-acp npg1 n1, vmb vvi p-acp dt n2 pc-acp vvi p-acp pno32, av pc-acp vvz, cst pns31 vbds vvn, cc n1 vvd p-acp pno31.
(21) section (DIV2)
4767
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5392
Heere are two branches, the first, that he was troubled.
Here Are two branches, the First, that he was troubled.
av vbr crd n2, dt ord, cst pns31 vbds vvn.
(21) section (DIV2)
4769
Image 184
5393
This word troubled, is like water stirred when one cannot see through it, & sheweth a great perplexitie of mind,
This word troubled, is like water stirred when one cannot see through it, & shows a great perplexity of mind,
d n1 vvn, vbz j n1 vvn c-crq pi vmbx vvi p-acp pn31, cc vvz dt j n1 pp-f n1,
(21) section (DIV2)
4770
Image 184
5394
when one cannot tell what to thinke. Some such thing is said of Christ. Iohn, 11, 33. Iohn, 13, 21. Saue that Christ troubled himselfe, God troubled Zacharias:
when one cannot tell what to think. some such thing is said of christ. John, 11, 33. John, 13, 21. Save that christ troubled himself, God troubled Zacharias:
c-crq pi vmbx vvi r-crq pc-acp vvi. d d n1 vbz vvn pp-f np1. np1, crd, crd np1, crd, crd vvb cst np1 vvd px31, np1 vvd np1:
(21) section (DIV2)
4770
Image 184
5395
Christ was like faire water in a pure glasse without mixture of dregs, Zacharias was not so.
christ was like fair water in a pure glass without mixture of dregs, Zacharias was not so.
np1 vbds av-j j n1 p-acp dt j n1 p-acp n1 pp-f n2, np1 vbds xx av.
(21) section (DIV2)
4771
Image 184
5396
1 Learne that Christians should not be Stoicks, without affections, or passions. 2 They sometimes in somethings are ignorant.
1 Learn that Christians should not be Stoics, without affections, or passion. 2 They sometime in somethings Are ignorant.
vvd vvi cst np1 vmd xx vbi njp2, p-acp n2, cc n2. crd pns32 av p-acp n2 vbr j.
(21) section (DIV2)
4772
Image 184
5397
3 For a time, sometimes they are at theyr wits end. 4 So to be exercised, is not a desperate estate, no more then Zacharias was.
3 For a time, sometime they Are At their wits end. 4 So to be exercised, is not a desperate estate, no more then Zacharias was.
crd p-acp dt n1, av pns32 vbr p-acp po32 n2 vvi. crd av pc-acp vbi vvn, vbz xx dt j n1, av-dx dc cs np1 vbds.
(21) section (DIV2)
4774
Image 184
5398
5 Zacharias beeing in it, ranne not away, but stoode it out: so must we, and shall haue a good issue.
5 Zacharias being in it, ran not away, but stood it out: so must we, and shall have a good issue.
crd np1 vbg p-acp pn31, vvd xx av, cc-acp vvd pn31 av: av vmb pns12, cc vmb vhi dt j n1.
(21) section (DIV2)
4776
Image 184
5399
The second is, feare fell vpon, the affection, and propertie. Affection, feare, propertie, suddainnesse. Feare heere signifieth looking to suffer some euill.
The second is, Fear fell upon, the affection, and property. Affection, Fear, property, suddainnesse. fear Here signifies looking to suffer Some evil.
dt ord vbz, vvb vvd p-acp, dt n1, cc n1. n1, vvb, n1, n1. vvb av vvz vvg pc-acp vvi d n-jn.
(21) section (DIV2)
4777
Image 184
5400
This is the worser kinde of feare. There is another, which is of desiring to doe no euill.
This is the Worse kind of Fear. There is Another, which is of desiring to do no evil.
d vbz dt jc n1 pp-f n1. pc-acp vbz j-jn, r-crq vbz pp-f vvg pc-acp vdi dx n-jn.
(21) section (DIV2)
4779
Image 184
5401
1 The former feare is not euill, so it be not alone. 2 Gods children may sometime be shaken with feare.
1 The former Fear is not evil, so it be not alone. 2 God's children may sometime be shaken with Fear.
vvd dt j n1 vbz xx j-jn, av pn31 vbb xx j. crd n2 n2 vmb av vbi vvn p-acp n1.
(21) section (DIV2)
4780
Image 184
5402
The suddainnesse appeareth by the word of fell vppon him. 1 Crosses many times come suddainly.
The suddainnesse appears by the word of fell upon him. 1 Crosses many times come suddenly.
dt n1 vvz p-acp dt n1 pp-f vvd p-acp pno31. crd n2 d n2 vvb av-j.
(21) section (DIV2)
4782
Image 185
5403
2 Present grace on the suddaine, is like to be true.
2 Present grace on the sudden, is like to be true.
crd j n1 p-acp dt j, vbz av-j pc-acp vbi j.
(21) section (DIV2)
4784
Image 185
5404
3 Now as Zacharias said nothing, it should be our best course if we came where euill apparitions are, not (as many doe) to offer speech.
3 Now as Zacharias said nothing, it should be our best course if we Come where evil apparitions Are, not (as many do) to offer speech.
crd av c-acp np1 vvd pix, pn31 vmd vbi po12 js n1 cs pns12 vvd c-crq j-jn n2 vbr, xx (c-acp d vdb) pc-acp vvi n1.
(21) section (DIV2)
4785
Image 185
5405
1 For that wee haue no calling thereto, ordinarie or extraordinary. 2 By this speech hurt came to mankind in Eue.
1 For that we have no calling thereto, ordinary or extraordinary. 2 By this speech hurt Come to mankind in Eue.
vvn p-acp cst pns12 vhb dx vvg av, j cc j. crd p-acp d n1 n1 vvd p-acp n1 p-acp np1.
(21) section (DIV2)
4786
Image 185
5406
Consider the sonnes of Sceua, Acts, 19, 13, 14, 15, 16. Besides, this hath made the deuils testimonie of some account. Quest. What should we doe? Aun. Call vpon God by prayer.
Consider the Sons of Sceva, Acts, 19, 13, 14, 15, 16. Beside, this hath made the Devils testimony of Some account. Quest. What should we do? Nias. Call upon God by prayer.
vvb dt n2 pp-f np1, n2, crd, crd, crd, crd, crd a-acp, d vhz vvn dt ng1 n1 pp-f d n1. n1. q-crq vmd pns12 vdi? dt. n1 p-acp np1 p-acp n1.
(21) section (DIV2)
4788
Image 185
5407
Now followeth the Angels speech, from verse 13, to the end of the 22, where we may consider it,
Now follows the Angels speech, from verse 13, to the end of the 22, where we may Consider it,
av vvz dt ng1 n1, p-acp n1 crd, p-acp dt n1 pp-f dt crd, c-crq pns12 vmb vvi pn31,
(21) section (DIV2)
4792
Image 185
5408
and what fell out vpon it immediatly. It to verse 21. VVhat fell out vpon it immediatly. ver: 21, 22, 23.
and what fell out upon it immediately. It to verse 21. What fell out upon it immediately. ver: 21, 22, 23.
cc q-crq vvd av p-acp pn31 av-j. pn31 p-acp n1 crd q-crq vvd av p-acp pn31 av-j. fw-la: crd, crd, crd
(21) section (DIV2)
4792
Image 185
5409
And this speech it selfe, is either First. Aunswering.
And this speech it self, is either First. Answering.
cc d n1 pn31 n1, vbz av-d ord. vvg.
(21) section (DIV2)
4794
Image 185
5410
First from 13 to the latter end of 17. And heere the Euangelist sheweth, 1 That the Angell spake, 2 what he spake.
First from 13 to the latter end of 17. And Here the Evangelist shows, 1 That the Angel spoke, 2 what he spoke.
ord p-acp crd p-acp dt d n1 pp-f crd cc av dt np1 vvz, crd d dt n1 vvd, crd r-crq pns31 vvd.
(21) section (DIV2)
4795
Image 185
5411
That hee spake, but the Angell saide to him, vvhere is 1 The party who, the Angell. 2 The action what, sayd. 3 The party to whom, Zacharias.
That he spoke, but the Angel said to him, where is 1 The party who, the Angel. 2 The actium what, said. 3 The party to whom, Zacharias.
cst pns31 vvd, p-acp dt n1 vvd p-acp pno31, c-crq vbz vvn dt n1 r-crq, dt n1. crd dt n1 r-crq, vvd. crd dt n1 p-acp ro-crq, np1.
(21) section (DIV2)
4796
Image 185
5412
The Angell, far aboue man in excellencie, sent to man, thinketh no scorne to doe the message himselfe.The Angel, Far above man in excellency, sent to man, Thinketh no scorn to do the message himself.
dt n1, av-j p-acp n1 p-acp n1, vvn p-acp n1, vvz dx n1 pc-acp vdi dt n1 px31.
(21) section (DIV2)
4797
Image 185
5413
No more should any, how great soeuer their places be, refuse to doe their duties, euen to the meanest, and if neede be, euen by themselues.
No more should any, how great soever their places be, refuse to do their duties, even to the Meanest, and if need be, even by themselves.
av-dx dc vmd d, c-crq j av po32 n2 vbb, vvb pc-acp vdi po32 n2, av p-acp dt js, cc cs n1 vbi, av p-acp px32.
(21) section (DIV2)
4798
Image 185
5414
It may be demaunded, whether this saying or speaking was with some sound to the eare or sence, to the minde or both. Aun.
It may be demanded, whither this saying or speaking was with Some found to the ear or sense, to the mind or both. Nias.
pn31 vmb vbi vvn, cs d n-vvg cc vvg vbds p-acp d n1 p-acp dt n1 cc n1, p-acp dt n1 cc d. dt.
(21) section (DIV2)
4799
Image 185
5415
The Angell appearing in a bodily shape, might vse a bodily voice. Sure it is Zacharias did vnderstand him.
The Angel appearing in a bodily shape, might use a bodily voice. Sure it is Zacharias did understand him.
dt n1 vvg p-acp dt j n1, vmd vvi dt j n1. av-j pn31 vbz np1 vdd vvi pno31.
(21) section (DIV2)
4800
Image 185
5416
So must Angels speake as that they may be vnderstood. So must people heare as vnderstand.
So must Angels speak as that they may be understood. So must people hear as understand.
av vmb n2 vvi p-acp cst pns32 vmb vbi vvn. av vmb n1 vvi p-acp vvi.
(21) section (DIV2)
4802
Image 185
5417
Zacharias when the Angell spake vnto him, was greatly perplexed.
Zacharias when the Angel spoke unto him, was greatly perplexed.
np1 c-crq dt n1 vvd p-acp pno31, vbds av-j vvn.
(21) section (DIV2)
4804
Image 185
5418
Thus God neglecteth not the troubled, but many times in their greatest neede cheereth them vp.
Thus God neglecteth not the troubled, but many times in their greatest need Cheereth them up.
av np1 vvz xx dt j-vvn, cc-acp d n2 p-acp po32 js n1 vvz pno32 a-acp.
(21) section (DIV2)
4805
Image 185
5419
Now followeth what he spake, feare not Zacharias, and so on to the end of the 17 verse.
Now follows what he spoke, Fear not Zacharias, and so on to the end of the 17 verse.
av vvz r-crq pns31 vvd, vvb xx np1, cc av a-acp p-acp dt n1 pp-f dt crd n1.
(21) section (DIV2)
4806
Image 185
5420
All which speech is partly, 1 comfort to Zacharias in his present estate. 2 words of the Angels generall charge.
All which speech is partly, 1 Comfort to Zacharias in his present estate. 2 words of the Angels general charge.
d r-crq n1 vbz av, crd n1 p-acp np1 p-acp po31 j n1. crd n2 pp-f dt n2 j n1.
(21) section (DIV2)
4807
Image 185
5421
Of comfort, feare not Zacharias. Where first it may be demanded, whether the Angell were sent of purpose to comfort Zacharias. Aun. I thinke, no:
Of Comfort, Fear not Zacharias. Where First it may be demanded, whither the Angel were sent of purpose to Comfort Zacharias. Nias. I think, no:
pp-f n1, vvb xx np1. c-crq ord pn31 vmb vbi vvn, cs dt n1 vbdr vvn pp-f n1 pc-acp vvi np1. dt. pns11 vvb, dx:
(21) section (DIV2)
4808
Image 185
5422
Neuerthelesse Zacharias his feare falling out, God would haue him comforted, that the Angels message might be the better entertained.
Nevertheless Zacharias his Fear falling out, God would have him comforted, that the Angels message might be the better entertained.
av np1 po31 n1 vvg av, np1 vmd vhi pno31 vvn, cst dt ng1 n1 vmd vbi dt av-jc vvn.
(21) section (DIV2)
4809
Image 185
5423
This the Angell presently knowing from God, comforteth Zacharias. 1 None of vs must without warrant from God, aduenture vpon any thing.
This the Angel presently knowing from God, comforts Zacharias. 1 None of us must without warrant from God, adventure upon any thing.
np1 dt n1 av-j vvg p-acp np1, vvz np1. vvd pix pp-f pno12 vmb p-acp vvi p-acp np1, n1 p-acp d n1.
(21) section (DIV2)
4809
Image 185
5424
2 We ought like the Angels quickly to perceiue the wil & meaning of God.
2 We ought like the Angels quickly to perceive the will & meaning of God.
crd pns12 vmd vvi dt n2 av-j pc-acp vvi dt n1 cc n1 pp-f np1.
(21) section (DIV2)
4811
Image 185
5425
3 God would haue vs so to be disposed in minde, as that his commandements might sinck the deeper into vs.
3 God would have us so to be disposed in mind, as that his Commandments might sink the Deeper into us
crd np1 vmd vhi pno12 av pc-acp vbi vvn p-acp n1, c-acp cst po31 n2 vmd vvi dt jc-jn p-acp pno12
(21) section (DIV2)
4812
Image 185
5426
So are we disposed when cast downe by feare, we are lifted vp by faith.
So Are we disposed when cast down by Fear, we Are lifted up by faith.
av vbr pns12 vvn c-crq vvn a-acp p-acp n1, pns12 vbr vvn a-acp p-acp n1.
(21) section (DIV2)
4813
Image 185
5427
This comfort, forbiddeth to feare, where we may marke the manner of speaking to the party, and the words of comfort.
This Comfort, forbiddeth to Fear, where we may mark the manner of speaking to the party, and the words of Comfort.
d n1, vvz pc-acp vvi, c-crq pns12 vmb vvi dt n1 pp-f vvg p-acp dt n1, cc dt n2 pp-f n1.
(21) section (DIV2)
4814
Image 185
5428
The manner is, that the Angell calleth him by his name, Zacharias.
The manner is, that the Angel calls him by his name, Zacharias.
dt n1 vbz, cst dt n1 vvz pno31 p-acp po31 n1, np1.
(21) section (DIV2)
4815
Image 185
5429
Thereby shewing that this apparision was not a thing at all aduentures, but for Zacharias sake, which he likewise should marke.
Thereby showing that this apparition was not a thing At all adventures, but for Zacharias sake, which he likewise should mark.
av vvg cst d n1 vbds xx dt n1 p-acp d n2, cc-acp p-acp np1 n1, r-crq pns31 av vmd vvi.
(21) section (DIV2)
4816
Image 185
5430
God would haue his people know, when he sendeth generall meanes, he doth particularly respect his.
God would have his people know, when he sends general means, he does particularly respect his.
np1 vmd vhi po31 n1 vvi, c-crq pns31 vvz j n2, pns31 vdz av-j vvi po31.
(21) section (DIV2)
4817
Image 186
5431
The people of God must particularly apply these meanes to themselues.
The people of God must particularly apply these means to themselves.
dt n1 pp-f np1 vmb av-j vvi d n2 p-acp px32.
(21) section (DIV2)
4818
Image 186
5432
The words of comfort, are, feare not, and signifie not only that he should not feare,
The words of Comfort, Are, Fear not, and signify not only that he should not Fear,
dt n2 pp-f n1, vbr, vvb xx, cc vvb xx j cst pns31 vmd xx vvi,
(21) section (DIV2)
4819
Image 186
5433
but should be of good courage. It may be demanded whether all feare is heere forbidden. Aun.
but should be of good courage. It may be demanded whither all Fear is Here forbidden. Nias.
cc-acp vmd vbi pp-f j n1. pn31 vmb vbi vvn cs d n1 vbz av vvn. dt.
(21) section (DIV2)
4819
Image 186
5434
No. For some feare is necessary and commendable. Quest. What feare is forbidden? An: we must consider that feare is diuers, 1 Some proceedeth from vnbeleefe, some from faith:
No. For Some Fear is necessary and commendable. Quest. What Fear is forbidden? an: we must Consider that Fear is diverse, 1 some Proceedeth from unbelief, Some from faith:
uh-dx p-acp d n1 vbz j cc j. n1. q-crq n1 vbz vvn? dt: pns12 vmb vvi d n1 vbz j, crd d vvz p-acp n1, d p-acp n1:
(21) section (DIV2)
4821
Image 186
5435
againe, some feare driueth from God, some to seeke God and his fauour. Some feare is to suffer euill, some, to doe euill.
again, Some Fear Driveth from God, Some to seek God and his favour. some Fear is to suffer evil, Some, to do evil.
av, d n1 vvz p-acp np1, d pc-acp vvi np1 cc po31 n1. d n1 vbz pc-acp vvi j-jn, d, pc-acp vdi j-jn.
(21) section (DIV2)
4822
Image 186
5436
That feare is heere forbidden which is from vnbeliefe, which driueth from God.
That Fear is Here forbidden which is from unbelief, which Driveth from God.
cst n1 vbz av vvn r-crq vbz p-acp n1, r-crq vvz p-acp np1.
(21) section (DIV2)
4824
Image 186
5437
That feare which is to suffer euill, is not simply forbidden, except it be alone without feare of doing euill,
That Fear which is to suffer evil, is not simply forbidden, except it be alone without Fear of doing evil,
cst n1 r-crq vbz pc-acp vvi j-jn, vbz xx av-j vvn, c-acp pn31 vbb j p-acp n1 pp-f vdg n-jn,
(21) section (DIV2)
4825
Image 186
5438
or be immoderat and too much.
or be immoderate and too much.
cc vbi j cc av av-d.
(21) section (DIV2)
4825
Image 186
5439
Otherwise it hath it vse to preserue humility, the softnesse of the hart, stirring vp to prayer.
Otherwise it hath it use to preserve humility, the softness of the heart, stirring up to prayer.
av pn31 vhz pn31 n1 pc-acp vvi n1, dt n1 pp-f dt n1, vvg a-acp p-acp n1.
(21) section (DIV2)
4826
Image 186
5440
Now for that Zachary did feare too much, he is bid not to feare, that is,
Now for that Zachary did Fear too much, he is bid not to Fear, that is,
av p-acp cst np1 vdd vvi av av-d, pns31 vbz vvn xx pc-acp vvi, cst vbz,
(21) section (DIV2)
4827
Image 186
5441
as he did, or so much.
as he did, or so much.
c-acp pns31 vdd, cc av av-d.
(21) section (DIV2)
4827
Image 186
5442
Where we may see, that Gods children thinke themselues, many times in worse estate then indeed they are.
Where we may see, that God's children think themselves, many times in Worse estate then indeed they Are.
c-crq pns12 vmb vvi, cst npg1 n2 vvb px32, d n2 p-acp jc n1 cs av pns32 vbr.
(21) section (DIV2)
4828
Image 186
5443
That they haue not such cause to feare, as they thinke many times they haue. Quest.
That they have not such cause to Fear, as they think many times they have. Quest.
cst pns32 vhb xx d n1 pc-acp vvi, c-acp pns32 vvb d n2 pns32 vhb. n1.
(21) section (DIV2)
4829
Image 186
5444
How should I know whether I ought to feare? Aun. Search your conscience, if you find any sin vnrepented of, feare.
How should I know whither I ought to Fear? Nias. Search your conscience, if you find any since unrepented of, Fear.
q-crq vmd pns11 vvi cs pns11 vmd pc-acp vvi? dt. n1 po22 n1, cs pn22 vvb d n1 n1 pp-f, n1.
(21) section (DIV2)
4830
Image 186
5445
Zachary must not only not feare, but be of good cheere, that is, be perswaded of Gods loue toward him, and looke for a benefit.
Zachary must not only not Fear, but be of good cheer, that is, be persuaded of God's love towards him, and look for a benefit.
np1 vmb xx j xx n1, cc-acp vbb pp-f j n1, cst vbz, vbb vvn pp-f npg1 n1 p-acp pno31, cc vvi p-acp dt n1.
(21) section (DIV2)
4832
Image 186
5446
So must euery repentant sinner doe. Indeed will some say, if a good Angell did bid me not feare; it were somwhat. Aun.
So must every repentant sinner do. Indeed will Some say, if a good Angel did bid me not Fear; it were somewhat. Nias.
av vmb d j n1 vdb. av vmb d vvi, cs dt j n1 vdd vvi pno11 xx vvi; pn31 vbdr av. dt.
(21) section (DIV2)
4833
Image 186
5447
We haue the promises of God in his word, aboue the Angels words.
We have the promises of God in his word, above the Angels words.
pns12 vhb dt n2 pp-f np1 p-acp po31 n1, p-acp dt n2 n2.
(21) section (DIV2)
4835
Image 186
5448
Thus far for the comfort, now follow the words of the Angels generall charge, for thy prayer is heard, &c.
Thus Far for the Comfort, now follow the words of the Angels general charge, for thy prayer is herd, etc.
av av-j p-acp dt n1, av vvb dt n2 pp-f dt n2 j n1, p-acp po21 n1 vbz vvn, av
(21) section (DIV2)
4836
Image 186
5449
And these we may consider ioyned to the former, or whole in them selues.
And these we may Consider joined to the former, or Whole in them selves.
cc d pns12 vmb vvi vvn p-acp dt j, cc j-jn p-acp pno32 n2.
(21) section (DIV2)
4837
Image 186
5450
The word ioyning them is, for, which sheweth that the Angell presently maketh profitable vse of his message,
The word joining them is, for, which shows that the Angel presently makes profitable use of his message,
dt n1 vvg pno32 vbz, p-acp, r-crq vvz d dt n1 av-j vvz j n1 pp-f po31 n1,
(21) section (DIV2)
4838
Image 186
5451
as euery Angel in office ought to doe.
as every Angel in office ought to do.
c-acp d n1 p-acp n1 vmd pc-acp vdi.
(21) section (DIV2)
4838
Image 186
5452
Ministers are Surgeons, and Physitians, to apply plaisters to vlcers, and medicines to diseases, & therefore doth God giue them the tongue of the learned to minister a word in season, instruction to ignorant, comfort to the heauy soule, reproofe to the sinner:
Ministers Are Surgeons, and Physicians, to apply plasters to ulcers, and medicines to diseases, & Therefore does God give them the tongue of the learned to minister a word in season, instruction to ignorant, Comfort to the heavy soul, reproof to the sinner:
ng1 vbr n2, cc n2, pc-acp vvi n2 p-acp n2, cc n2 p-acp n2, cc av vdz np1 vvi pno32 dt n1 pp-f dt j pc-acp vvi dt n1 p-acp n1, n1 p-acp j, n1 p-acp dt j n1, n1 p-acp dt n1:
(21) section (DIV2)
4838
Image 186
5453
so as people should pray that their Ministers thus should doe, and themselues should desire thus (if they will be healed) to be delt with.
so as people should pray that their Ministers thus should do, and themselves should desire thus (if they will be healed) to be dealt with.
av c-acp n1 vmd vvi d po32 n2 av vmd vdi, cc px32 vmd vvi av (cs pns32 vmb vbi vvn) pc-acp vbi vvn p-acp.
(21) section (DIV2)
4838
Image 186
5454
In this manner the Angell applieth:
In this manner the Angel Applieth:
p-acp d n1 dt n1 vvz:
(21) section (DIV2)
4839
Image 186
5455
he whose prayer is heard, and who shall haue a most excellent sonne, must not feare.
he whose prayer is herd, and who shall have a most excellent son, must not Fear.
pns31 rg-crq n1 vbz vvn, cc r-crq vmb vhi dt av-ds j n1, vmb xx vvi.
(21) section (DIV2)
4839
Image 186
5456
But thy prayer is heard, and thou shalt haue a sonne. Therefore.
But thy prayer is herd, and thou shalt have a son. Therefore.
p-acp po21 n1 vbz vvn, cc pns21 vm2 vhi dt n1. av.
(21) section (DIV2)
4840
Image 186
5457
Now that one whose prayers are heard, neede not feare, it is cleere, for God who heareth, doth promise to heare in loue;
Now that one whose Prayers Are herd, need not Fear, it is clear, for God who hears, does promise to hear in love;
av cst pi rg-crq n2 vbr vvn, vvb xx n1, pn31 vbz j, c-acp np1 r-crq vvz, vdz vvi pc-acp vvi p-acp n1;
(21) section (DIV2)
4841
Image 186
5458
and the things prayed for, and granted, are such as shew we are in most high fauour with God,
and the things prayed for, and granted, Are such as show we Are in most high favour with God,
cc dt n2 vvd p-acp, cc vvn, vbr d c-acp vvb pns12 vbr p-acp av-ds j n1 p-acp np1,
(21) section (DIV2)
4841
Image 186
5459
as forgiuenesse of sin, iustification, adoption, &c. The like might be said of such a child as Iohn was.
as forgiveness of since, justification, adoption, etc. The like might be said of such a child as John was.
c-acp n1 pp-f n1, n1, n1, av dt av-j vmd vbi vvn pp-f d dt n1 c-acp np1 vbds.
(21) section (DIV2)
4841
Image 186
5460
The words of the message or charge whole in themselues followe, an haue two branches: 1 thy prayer is heard: 2 thy wife Elizabet shall beare thee a child.
The words of the message or charge Whole in themselves follow, an have two branches: 1 thy prayer is herd: 2 thy wife Elizabeth shall bear thee a child.
dt n2 pp-f dt n1 cc n1 j-jn p-acp px32 vvi, dt vhb crd n2: crd po21 n1 vbz vvn: crd po21 n1 np1 vmb vvi pno21 dt n1.
(21) section (DIV2)
4843
Image 186
5461
In the former we may consider, 1 Zacharies practise of prayer, 2 The successe: is heard.
In the former we may Consider, 1 Zacharies practice of prayer, 2 The success: is herd.
p-acp dt j pns12 vmb vvi, crd np1 n1 pp-f n1, crd dt n1: vbz vvn.
(21) section (DIV2)
4844
Image 186
5462
The word heere translated prayer, is in Greeke as much as deprecatiō, that is, prayer for remouing,
The word Here translated prayer, is in Greek as much as deprecation, that is, prayer for removing,
dt n1 av vvn n1, vbz p-acp jp p-acp d c-acp n1, cst vbz, n1 p-acp vvg,
(21) section (DIV2)
4845
Image 186
5463
or keeping away euils, but by a speech, putting part for the whole, is well translated, prayer.
or keeping away evils, but by a speech, putting part for the Whole, is well translated, prayer.
cc vvg av n2-jn, cc-acp p-acp dt n1, vvg n1 p-acp dt j-jn, vbz av vvn, n1.
(21) section (DIV2)
4845
Image 187
5464
Prayer is a crauing for of things from God, according to his will. Gods will requireth that our prayers should haue warrant.
Prayer is a craving for of things from God, according to his will. God's will requires that our Prayers should have warrant.
n1 vbz dt vvg p-acp pp-f n2 p-acp np1, vvg p-acp po31 n1. npg1 n1 vvz d po12 n2 vmd vhi n1.
(21) section (DIV2)
4846
Image 187
5465
1 Of commandement to pray and promise to be heard. 2 That we should desire to be heard for Christ.
1 Of Commandment to pray and promise to be herd. 2 That we should desire to be herd for christ.
crd pp-f n1 pc-acp vvi cc vvb pc-acp vbi vvn. crd cst pns12 vmd vvi pc-acp vbi vvn p-acp np1.
(21) section (DIV2)
4848
Image 187
5466
3 That we should haue a feeling of the things we pray for. 4 That we should aske in speciall faith, with perswasion that we shalbe heard.
3 That we should have a feeling of the things we pray for. 4 That we should ask in special faith, with persuasion that we shall herd.
crd cst pns12 vmd vhi dt n-vvg pp-f dt n2 pns12 vvb p-acp. crd cst pns12 vmd vvi p-acp j n1, p-acp n1 cst pns12 vmb|vbi vvn.
(21) section (DIV2)
4850
Image 187
5467
5 That we must pray in repentance, and charity. 6 That we refer the performance of our prayers to the glory of God. Quest.
5 That we must pray in Repentance, and charity. 6 That we refer the performance of our Prayers to the glory of God. Quest.
crd cst pns12 vmb vvi p-acp n1, cc n1. crd cst pns12 vvb dt n1 pp-f po12 n2 p-acp dt n1 pp-f np1. n1.
(21) section (DIV2)
4852
Image 187
5468
What did Zachary pray for? Aun.
What did Zachary pray for? Nias.
q-crq vdd np1 vvi p-acp? dt.
(21) section (DIV2)
4854
Image 187
5469
All things necessary for his owne saluation, the discharge of his place at home and abroade in his priests office,
All things necessary for his own salvation, the discharge of his place At home and abroad in his Priests office,
av-d n2 j p-acp po31 d n1, dt n1 pp-f po31 n1 p-acp n1-an cc av p-acp po31 ng1 n1,
(21) section (DIV2)
4855
Image 187
5470
and for outward comforts, as a child: so far as God should see good. And this prayer of his, was not once, but iterated and often.
and for outward comforts, as a child: so Far as God should see good. And this prayer of his, was not once, but iterated and often.
cc p-acp j n2, c-acp dt n1: av av-j c-acp np1 vmd vvi j. cc d n1 pp-f png31, vbds xx a-acp, cc-acp vvn cc av.
(21) section (DIV2)
4855
Image 187
5471
1 Learne that it is one dutie of Gods children, to pray. 2 And that according to the former rules.
1 Learn that it is one duty of God's children, to pray. 2 And that according to the former rules.
vvd vvi cst pn31 vbz crd n1 pp-f npg1 n2, pc-acp vvi. crd cc d vvg p-acp dt j n2.
(21) section (DIV2)
4857
Image 187
5472
3 And for things which they ought to wish for. 4 And that with frequentation, and continuance.
3 And for things which they ought to wish for. 4 And that with frequentation, and Continuance.
crd cc p-acp n2 r-crq pns32 vmd pc-acp vvi p-acp. crd cc d p-acp n1, cc n1.
(21) section (DIV2)
4859
Image 187
5473
Now followeth the successe, is heard. Quest. Of whom? Aun. Of him to whom it was made namely of God.
Now follows the success, is herd. Quest. Of whom? Nias. Of him to whom it was made namely of God.
av vvz dt n1, vbz vvn. n1. pp-f qo-crq? dt. pp-f pno31 p-acp ro-crq pn31 vbds vvn av pp-f np1.
(21) section (DIV2)
4861
Image 187
5474
Hearing is properly in a body which hath eares, and is ascribed to God according to the worke of hearing, which is to conuey knowledge,
Hearing is properly in a body which hath ears, and is ascribed to God according to the work of hearing, which is to convey knowledge,
np1 vbz av-j p-acp dt n1 r-crq vhz n2, cc vbz vvn p-acp np1 vvg p-acp dt n1 pp-f vvg, r-crq vbz pc-acp vvi n1,
(21) section (DIV2)
4863
Image 187
5475
so as that, is heard: is as much as if he should say, is taken knowledge of.
so as that, is herd: is as much as if he should say, is taken knowledge of.
av c-acp cst, vbz vvn: vbz p-acp d c-acp cs pns31 vmd vvi, vbz vvn n1 pp-f.
(21) section (DIV2)
4863
Image 187
5476
Gods taking knowledge is of all things and persons in generall; and of his Church and children in speciall.
God's taking knowledge is of all things and Persons in general; and of his Church and children in special.
npg1 vvg n1 vbz pp-f d n2 cc n2 p-acp n1; cc pp-f po31 n1 cc n2 p-acp j.
(21) section (DIV2)
4864
Image 187
5477
This second kind is heere meant. It hath 2 degrees 1: approbation, the second performance of the prayer.
This second kind is Here meant. It hath 2 Degrees 1: approbation, the second performance of the prayer.
d ord n1 vbz av vvn. pn31 vhz crd n2 crd: n1, dt ord n1 pp-f dt n1.
(21) section (DIV2)
4865
Image 187
5478
Approbation is whereby God liketh the petition. Performance is, when God doth the thing desired.
Approbation is whereby God liketh the petition. Performance is, when God does the thing desired.
n1 vbz c-crq np1 vvz dt n1. n1 vbz, c-crq np1 vdz dt n1 vvd.
(21) section (DIV2)
4867
Image 187
5479
God alwaies liketh the prayers, sometimes hee doth not performe them, and that for these endes.
God always liketh the Prayers, sometime he does not perform them, and that for these ends.
np1 av vvz dt n2, av pns31 vdz xx vvi pno32, cc cst p-acp d n2.
(21) section (DIV2)
4869
Image 187
5480
1 That hee might exercise theyr faith and hope with other graces, which would not be so much,
1 That he might exercise their faith and hope with other graces, which would not be so much,
vvd cst pns31 vmd vvi po32 n1 cc n1 p-acp j-jn n2, r-crq vmd xx vbi av av-d,
(21) section (DIV2)
4870
Image 187
5481
if we had feeling and enioying. 2 To make vs thinke better of the things the longer deferred.
if we had feeling and enjoying. 2 To make us think better of the things the longer deferred.
cs pns12 vhd n1 cc vvg. crd pc-acp vvi pno12 vvi av-jc pp-f dt n2 dt av-jc vvn.
(21) section (DIV2)
4870
Image 187
5482
3 That God might shew his seruants to pray as well for conscience, as reward, not all for what will ye giue me.
3 That God might show his Servants to pray as well for conscience, as reward, not all for what will you give me.
crd cst np1 vmd vvi po31 n2 pc-acp vvi c-acp av c-acp n1, c-acp n1, xx d p-acp r-crq vmb pn22 vvi pno11.
(21) section (DIV2)
4872
Image 187
5483
4 To inure his children more to humiliation, and to beare crossings of men, when God himselfe thus dealeth with his children.
4 To inure his children more to humiliation, and to bear crossings of men, when God himself thus deals with his children.
crd pc-acp vvi po31 n2 av-dc p-acp n1, cc pc-acp vvi n2-vvg pp-f n2, c-crq np1 px31 av vvz p-acp po31 n2.
(21) section (DIV2)
4873
Image 187
5484
5 To make vs more thankfull for good things when we haue them. 1 Know that God alloweth not euery bodies prayer.
5 To make us more thankful for good things when we have them. 1 Know that God alloweth not every bodies prayer.
crd pc-acp vvi pno12 dc j p-acp j n2 c-crq pns12 vhb pno32. vvd vvi cst np1 vvz xx d ng1 n1.
(21) section (DIV2)
4874
Image 187
5485
2 God alwaies alloweth his childrens prayers.
2 God always alloweth his Children's Prayers.
crd n1 av vvz po31 ng2 n2.
(21) section (DIV2)
4876
Image 187
5486
3 When God performeth not the prayers of his chyldren, the former ends must be wrought in them.
3 When God Performeth not the Prayers of his children, the former ends must be wrought in them.
crd c-crq np1 vvz xx dt n2 pp-f po31 n2, dt j n2 vmb vbi vvn p-acp pno32.
(21) section (DIV2)
4877
Image 187
5487
4 When GOD seeth good, he performeth the desires of his children. Que. Why doth the Angell tell Zachary that his prayer was heard? Aun.
4 When GOD sees good, he Performeth the Desires of his children. Que. Why does the Angel tell Zachary that his prayer was herd? Nias.
crd c-crq np1 vvz j, pns31 vvz dt n2 pp-f po31 n2. zz c-crq vdz dt n1 vvb np1 cst po31 n1 vbds vvn? dt.
(21) section (DIV2)
4878
Image 187
5488
Because not onely he, but the best of Gods chyldren sometimes doubt heereof at some instant,
Because not only he, but the best of God's children sometime doubt hereof At Some instant,
p-acp xx av-j pns31, cc-acp dt js pp-f ng1 n2 av vvb av p-acp d n-jn,
(21) section (DIV2)
4880
Image 187
5489
so as that if we be assailed with such feare, it was Zacharias his case. Quest.
so as that if we be assailed with such Fear, it was Zacharias his case. Quest.
av c-acp cst cs pns12 vbb vvn p-acp d n1, pn31 vbds np1 po31 n1. n1.
(21) section (DIV2)
4880
Image 187
5490
How might I know that my prayer is heard, no Angell telling me so? Aun.
How might I know that my prayer is herd, no Angel telling me so? Nias.
q-crq vmd pns11 vvb cst po11 n1 vbz vvn, dx n1 vvg pno11 av? dt.
(21) section (DIV2)
4881
Image 187
5491
Gods word telleth vs, that if we aske things thereafter, God heareth vs, and this is as good as if all the Angels in heauen should tell vs. Hetherto the first branch of the message: the latter followeth. Thy wife Elizabet, &c. This telleth him that hee shall haue a sonne, and that shortly. more largely. Shortly:
God's word Telleth us, that if we ask things thereafter, God hears us, and this is as good as if all the Angels in heaven should tell us Hitherto the First branch of the message: the latter follows. Thy wife Elizabeth, etc. This Telleth him that he shall have a son, and that shortly. more largely. Shortly:
npg1 n1 vvz pno12, cst cs pns12 vvb n2 av, np1 vvz pno12, cc d vbz a-acp j c-acp cs d dt n2 p-acp n1 vmd vvi pno12 av dt ord n1 pp-f dt n1: dt d vvz. po21 n1 np1, av d vvz pno31 cst pns31 vmb vhi dt n1, cc cst av-j. dc av-j. av-j:
(21) section (DIV2)
4882
Image 187
5492
thy wife Elizabet shall beare thee a sonne, promising a gift.thy wife Elizabeth shall bear thee a son, promising a gift.
po21 n1 np1 vmb vvi pno21 dt n1, vvg dt n1.
(21) section (DIV2)
4886
Image 188
5493
VVherein wee may consider: 1 the kinde of the gift, a sonne: 2 the party by whom, thy wife Elizabet: 3 the manner how, shall beare: 4 the party to whom, thee olde Zacharias.
Wherein we may Consider: 1 the kind of the gift, a son: 2 the party by whom, thy wife Elizabeth: 3 the manner how, shall bear: 4 the party to whom, thee old Zacharias.
c-crq pns12 vmb vvi: crd dt n1 pp-f dt n1, dt n1: crd dt n1 p-acp ro-crq, po21 n1 np1: crd dt n1 c-crq, vmb vvi: crd dt n1 p-acp ro-crq, pno21 j np1.
(21) section (DIV2)
4887
Image 188
5494
VVee will follow the words in the text. The first is the partie by whom, set out by relation and name. By relation:
We will follow the words in the text. The First is the party by whom, Set out by Relation and name. By Relation:
pns12 vmb vvi dt n2 p-acp dt n1. dt ord vbz dt n1 p-acp ro-crq, vvn av p-acp n1 cc n1. p-acp n1:
(21) section (DIV2)
4888
Image 188
5495
thy wife: where marke who she is, and how he calleth her. 1 Shee is his lawfull wife, no concubine, or strumpet.thy wife: where mark who she is, and how he calls her. 1 She is his lawful wife, no concubine, or strumpet.
po21 n1: q-crq vvb r-crq pns31 vbz, cc c-crq pns31 vvz pno31. vvd pns31 vbz po31 j n1, dx n1, cc n1.
(21) section (DIV2)
4889
Image 188
5496
Honest men alwaies keepe them to their wiues, cracke not theyr maide-seruaunts, and then conuey them away,
Honest men always keep them to their wives, Crac not their maide-seruaunts, and then convey them away,
j n2 av vvi pno32 p-acp po32 n2, vvb xx po32 n2, cc av vvi pno32 av,
(21) section (DIV2)
4891
Image 188
5497
& helpe them to a sory marriage. 2 She was barren, and by yeeres past child-bearing.
& help them to a sorry marriage. 2 She was barren, and by Years passed childbearing.
cc vvi pno32 p-acp dt j n1. crd pns31 vbds j, cc p-acp n2 p-acp vvg.
(21) section (DIV2)
4891
Image 188
5498
1 Learne that nothing is impossible to God, especiallie his promises.
1 Learn that nothing is impossible to God, especially his promises.
vvd vvi cst pix vbz j p-acp np1, av-j po31 n2.
(21) section (DIV2)
4893
Image 188
5499
2 And they who are child-bearing, let them seeke to God, he can send if they want children.
2 And they who Are childbearing, let them seek to God, he can send if they want children.
crd cc pns32 r-crq vbr j, vvb pno32 vvi p-acp np1, pns31 vmb vvi cs pns32 vvb n2.
(21) section (DIV2)
4894
Image 188
5500
3 Though wiues be old, GOD can affoord sufficient comfort by them, though not children, others as good as that,
3 Though wives be old, GOD can afford sufficient Comfort by them, though not children, Others as good as that,
crd cs n2 vbb j, np1 vmb vvi j n1 p-acp pno32, cs xx n2, n2-jn p-acp j c-acp d,
(21) section (DIV2)
4895
Image 188
5501
yea many times more sounder then younger.
yea many times more sounder then younger.
uh d n2 av-dc jc cs jc.
(21) section (DIV2)
4895
Image 188
5502
Wiues who are not wayed, know not theyr duties, theyr husbands dispositions, are not euery way fitted equally to draw.
Wives who Are not weighed, know not their duties, their Husbands dispositions, Are not every Way fitted equally to draw.
n2 r-crq vbr xx vvn, vvb xx po32 n2, po32 ng1 n2, vbr xx d n1 vvn av-j pc-acp vvi.
(21) section (DIV2)
4896
Image 188
5503
So as that men should not mislike the wife of their youth in her age.
So as that men should not mislike the wife of their youth in her age.
av p-acp d n2 vmd xx vvi dt n1 pp-f po32 n1 p-acp po31 n1.
(21) section (DIV2)
4897
Image 188
5504
He calleth her by the name of his wife, as he would haue done toward any other man, not a Priest, he speaketh not disdainfully, or scornfully.
He calls her by the name of his wife, as he would have done towards any other man, not a Priest, he speaks not disdainfully, or scornfully.
pns31 vvz pno31 p-acp dt n1 pp-f po31 n1, c-acp pns31 vmd vhi vdn p-acp d j-jn n1, xx dt n1, pns31 vvz xx av-j, cc av-j.
(21) section (DIV2)
4898
Image 188
5505
So should we learne to speake of Bishops, wiues, vvho may as well marry as any,
So should we Learn to speak of Bishops, wives, who may as well marry as any,
av vmd pns12 vvi pc-acp vvi pp-f n2, n2, r-crq vmb c-acp av vvi p-acp d,
(21) section (DIV2)
4899
Image 188
5506
and that by the learning of Papists, not vowing. Her name is Elisabet, that signifieth the oath of the mightie God.
and that by the learning of Papists, not vowing. Her name is Elisabet, that signifies the oath of the mighty God.
cc cst p-acp dt n1 pp-f njp2, xx vvg. po31 n1 vbz np1, cst vvz dt n1 pp-f dt j np1.
(21) section (DIV2)
4899
Image 188
5507
I know not how true that obseruation of some Iewes is, that good people are set downe by name in scriptures: not so wicked.
I know not how true that observation of Some Iewes is, that good people Are Set down by name in Scriptures: not so wicked.
pns11 vvb xx c-crq j d n1 pp-f d npg1 vbz, cst j n1 vbr vvn a-acp p-acp n1 p-acp n2: xx av j.
(21) section (DIV2)
4901
Image 188
5508
I take it she is named as to shew, that euen by that his only and old wife, should haue a sonne.
I take it she is nam as to show, that even by that his only and old wife, should have a son.
pns11 vvb pn31 pns31 vbz vvn a-acp pc-acp vvi, cst av-j p-acp d po31 j cc j n1, vmd vhi dt n1.
(21) section (DIV2)
4902
Image 188
5509
He had but this one wife, so is the miracle manifest. The manner standeth next, shall beare, where is the speciall manner, and the time indefinit.
He had but this one wife, so is the miracle manifest. The manner Stands next, shall bear, where is the special manner, and the time indefinite.
pns31 vhd p-acp d crd n1, av vbz dt n1 j. dt n1 vvz ord, vmb vvi, c-crq vbz dt j n1, cc dt n1 j.
(21) section (DIV2)
4903
Image 188
5510
Beare, the word vsed, signifieth as wel to beget as beare, the meaning is, shall conceiue, goe with child,Bear, the word used, signifies as well to beget as bear, the meaning is, shall conceive, go with child,
n1, dt n1 vvd, vvz a-acp av pc-acp vvi p-acp vvi, dt n1 vbz, vmb vvi, vvb p-acp n1,
(21) section (DIV2)
4905
Image 188
5511
and in time be safe deliuered.
and in time be safe Delivered.
cc p-acp n1 vbb j vvn.
(21) section (DIV2)
4905
Image 188
5512
It had beene some comfort, that she might haue helped to bring it vp as a dry Nurse,
It had been Some Comfort, that she might have helped to bring it up as a dry Nurse,
pn31 vhd vbn d n1, cst pns31 vmd vhi vvn pc-acp vvi pn31 a-acp p-acp dt j n1,
(21) section (DIV2)
4906
Image 188
5513
but to beare it in her body was very much:
but to bear it in her body was very much:
cc-acp pc-acp vvi pn31 p-acp po31 n1 vbds av av-d:
(21) section (DIV2)
4906
Image 188
5514
not only in respect of the great paines of childbearing in any, but especially of the first childe,
not only in respect of the great pains of childbearing in any, but especially of the First child,
xx av-j p-acp n1 pp-f dt j n2 pp-f vvg p-acp d, cc-acp av-j pp-f dt ord n1,
(21) section (DIV2)
4906
Image 188
5515
when the Mother is very old, or very young, there is great danger, & yet the spirit of God speaketh nothing hereof, though it implyeth them.
when the Mother is very old, or very young, there is great danger, & yet the Spirit of God speaks nothing hereof, though it Implies them.
c-crq dt n1 vbz av j, cc av j, pc-acp vbz j n1, cc av dt n1 pp-f np1 vvz pix av, cs pn31 vvz pno32.
(21) section (DIV2)
4906
Image 188
5516
1 Mark that these outward burdens of bearing & bringing vp children, are common to the godly and wicked,
1 Mark that these outward burdens of bearing & bringing up children, Are Common to the godly and wicked,
crd n1 cst d j n2 pp-f vvg cc vvg a-acp n2, vbr j p-acp dt j cc j,
(21) section (DIV2)
4907
Image 188
5517
so as that the most godly shall not be freed from them.
so as that the most godly shall not be freed from them.
av c-acp cst dt av-ds j vmb xx vbi vvn p-acp pno32.
(21) section (DIV2)
4907
Image 188
5518
2 Women thinking of paines of child-bearing, should renue repentance for the first fall, remembring the curse euer since.
2 Women thinking of pains of childbearing, should renew Repentance for the First fallen, remembering the curse ever since.
crd n2 vvg pp-f n2 pp-f vvg, vmd vvi n1 p-acp dt ord n1, vvg dt n1 av a-acp.
(21) section (DIV2)
4908
Image 188
5519
3 Though Gods benefits be sometimes mingled vvith crosses and hardnesse, wee must not be discouraged, looke not at the hardnesse, looke vpon the fauour.
3 Though God's benefits be sometime mingled with Crosses and hardness, we must not be discouraged, look not At the hardness, look upon the favour.
crd c-acp npg1 n2 vbb av vvn p-acp n2 cc n1, pns12 vmb xx vbi vvn, vvb xx p-acp dt n1, vvb p-acp dt n1.
(21) section (DIV2)
4909
Image 188
5520
The time is indefinitely set, 1 to exercise his faith.
The time is indefinitely Set, 1 to exercise his faith.
dt n1 vbz av-j vvn, vvn pc-acp vvi po31 n1.
(21) section (DIV2)
4910
Image 188
5521
And yet God performed it as soone as might be, so diuers times God dealeth with his.
And yet God performed it as soon as might be, so diverse times God deals with his.
cc av np1 vvd pn31 a-acp av c-acp vmd vbi, av j n2 np1 vvz p-acp png31.
(21) section (DIV2)
4911
Image 188
5522
The party to whom this gift is, to thee: O old, and not very rich Zacharias.
The party to whom this gift is, to thee: Oh old, and not very rich Zacharias.
dt n1 p-acp ro-crq d n1 vbz, p-acp pno21: uh j, cc xx av j np1.
(21) section (DIV2)
4912
Image 188
5523
Que. To me might Zacharias say, and not to herselfe? Aun.
Que. To me might Zacharias say, and not to herself? Nias.
zz p-acp pno11 n1 np1 vvi, cc xx p-acp px31? dt.
(21) section (DIV2)
4913
Image 188
5524
Yes to her to, but to thee as of thy body lawfullie begotten, which thou in most speciall sort must thinke of for thy selfe, because:
Yes to her to, but to thee as of thy body lawfully begotten, which thou in most special sort must think of for thy self, Because:
uh p-acp pno31 p-acp, cc-acp p-acp pno21 a-acp pp-f po21 n1 av-j vvn, r-crq pns21 p-acp av-ds j n1 vmb vvi pp-f p-acp po21 n1, c-acp:
(21) section (DIV2)
4914
Image 188
5525
1 How soeuer children are to the Mother, they keepe, and propagate the Fathers name to posteritie, and stand in his stead.
1 How soever children Are to the Mother, they keep, and propagate the Father's name to posterity, and stand in his stead.
vvd c-crq av n2 vbr p-acp dt n1, pns32 vvb, cc vvi dt ng1 n1 p-acp n1, cc vvb p-acp po31 n1.
(21) section (DIV2)
4915
Image 188
5526
2 In old age begotten, they are wont to be loued most, as Gene, 24, 36, and Gene, 37, 3.
2 In old age begotten, they Are wont to be loved most, as Gene, 24, 36, and Gene, 37, 3.
crd n1 j n1 vvn, pns32 vbr j pc-acp vbi vvn av-ds, c-acp zz, crd, crd, cc zz, crd, crd
(21) section (DIV2)
4916
Image 189
5527
For that the Father seeing them, thinketh him selfe not altogether spent, is delighted to refresh himselfe vvith such young things,
For that the Father seeing them, Thinketh him self not altogether spent, is delighted to refresh himself with such young things,
p-acp d dt n1 vvg pno32, vvz pno31 n1 xx av vvn, vbz vvn pc-acp vvi px31 p-acp d j n2,
(21) section (DIV2)
4917
Image 189
5528
but especially, if he haue but one, and that prooue toward, and likely to doe well, so is it heere.
but especially, if he have but one, and that prove towards, and likely to do well, so is it Here.
cc-acp av-j, cs pns31 vhb cc-acp crd, cc d vvb p-acp, cc j pc-acp vdi av, av vbz pn31 av.
(21) section (DIV2)
4917
Image 189
5529
And it is to be marked, that the Angell saith, shee shall beare to thee,
And it is to be marked, that the Angel Says, she shall bear to thee,
cc pn31 vbz pc-acp vbi vvn, cst dt n1 vvz, pns31 vmb vvi p-acp pno21,
(21) section (DIV2)
4918
Image 189
5530
and neuer forbeareth to tell him this, in respect of his age, or want of wealth.
and never forbeareth to tell him this, in respect of his age, or want of wealth.
cc av-x vvz pc-acp vvi pno31 d, p-acp n1 pp-f po31 n1, cc n1 pp-f n1.
(21) section (DIV2)
4918
Image 189
5531
1 Thinke that if wee haue such ioy to haue a childe in our old age, what pleasure doth GOD take in our beeing borne anew to him, after long time.
1 Think that if we have such joy to have a child in our old age, what pleasure does GOD take in our being born anew to him, After long time.
vvd vvi cst cs pns12 vhb d n1 pc-acp vhi dt n1 p-acp po12 j n1, r-crq n1 vdz np1 vvi p-acp po12 vbg vvn av p-acp pno31, c-acp j n1.
(21) section (DIV2)
4919
Image 189
5532
2 Euen Fathers ought to loue their children, and the more, because they haue had the lesse paines with them.
2 Even Father's ought to love their children, and the more, Because they have had thee less pains with them.
crd j n2 vmd pc-acp vvi po32 n2, cc dt av-dc, c-acp pns32 vhb vhn pno32 dc n2 p-acp pno32.
(21) section (DIV2)
4920
Image 189
5533
3 We must not be discouraged if God send vs children, when we are not likely to liue to see their bringing vp,
3 We must not be discouraged if God send us children, when we Are not likely to live to see their bringing up,
crd pns12 vmb xx vbi vvn cs np1 vvb pno12 n2, c-crq pns12 vbr xx j pc-acp vvi pc-acp vvi po32 vvg a-acp,
(21) section (DIV2)
4921
Image 189
5534
or if we haue not great wealth in that kind, let vs doe our vttermost for the present,
or if we have not great wealth in that kind, let us do our uttermost for the present,
cc cs pns12 vhb xx j n1 p-acp d n1, vvb pno12 vdi po12 j c-acp dt j,
(21) section (DIV2)
4921
Image 189
5535
and leaue the rest to God. Salomon and loseph did not fare worst. 4 Children are bound to increase mutuall loue between parents.
and leave the rest to God. Solomon and loseph did not fare worst. 4 Children Are bound to increase mutual love between Parents.
cc vvi dt n1 p-acp np1. np1 cc n1 vdd xx vvi av-js. crd n2 vbr vvn pc-acp vvi j n1 p-acp n2.
(21) section (DIV2)
4921
Image 189
5536
5 Husbands should more loue theyr wiues, for more children brought forth. Looke Gene 29, 34, 1, Sam, 1.
5 Husbands should more love their wives, for more children brought forth. Looke Gene 29, 34, 1, Sam, 1.
crd n2 vmd dc vvi po32 n2, p-acp dc n2 vvd av. np1 zz crd, crd, crd, np1, crd
(21) section (DIV2)
4923
Image 189
5537
The kind of benefit is a sonne. A child is a benefit. Especially to a Iew.
The kind of benefit is a son. A child is a benefit. Especially to a Iew.
dt n1 pp-f n1 vbz dt n1. dt n1 vbz dt n1. av-j p-acp dt np1.
(21) section (DIV2)
4924
Image 189
5538
Promised children in scriptures were excellent, as Isaac, Iosiah, Christ, Sampson, the Shunamites child, whom some thinke to haue beene Ionas the prophet.
Promised children in Scriptures were excellent, as Isaac, Josiah, christ, Sampson, the Shunamites child, whom Some think to have been Ionas the Prophet.
vvd n2 p-acp n2 vbdr j, c-acp np1, np1, np1, np1, dt np2 n1, ro-crq d vvb pc-acp vhi vbn np1 dt n1.
(21) section (DIV2)
4927
Image 189
5539
Let vs thanke God for children, and indeauour they may be good, by praying for them, giuing them to God, vsing all meanes for their good.
Let us thank God for children, and endeavour they may be good, by praying for them, giving them to God, using all means for their good.
vvb pno12 vvi np1 p-acp n2, cc n1 pns32 vmb vbi j, p-acp vvg p-acp pno32, vvg pno32 p-acp np1, vvg d n2 p-acp po32 j.
(21) section (DIV2)
4928
Image 189
5540
Now followeth the further, or more largely setting downe of the latter clause of his message, and that 1 by the name 2 by the effects of this child.
Now follows the further, or more largely setting down of the latter clause of his message, and that 1 by the name 2 by the effects of this child.
av vvz dt jc, cc av-dc av-j vvg a-acp pp-f dt d n1 pp-f po31 n1, cc d crd p-acp dt n1 crd p-acp dt n2 pp-f d n1.
(21) section (DIV2)
4929
Image 189
5541
For the name, it is said, thou shalt call his name Iohn.
For the name, it is said, thou shalt call his name John.
p-acp dt n1, pn31 vbz vvn, pns21 vm2 vvi po31 n1 np1.
(21) section (DIV2)
4930
Image 189
5542
Wherein we may consider the name, the party who giueth order for it, the meanes by whom it is.
Wherein we may Consider the name, the party who gives order for it, the means by whom it is.
c-crq pns12 vmb vvi dt n1, dt n1 r-crq vvz n1 p-acp pn31, dt n2 p-acp ro-crq pn31 vbz.
(21) section (DIV2)
4931
Image 189
5543
The name is Iohn. Iohn may some body say: did the Angell speake English? No, but he signified such a name as our Iohn expresseth.
The name is John. John may Some body say: did the Angel speak English? No, but he signified such a name as our John Expresses.
dt n1 vbz np1. np1 vmb d n1 vvb: vdd dt n1 vvb np1? uh-dx, cc-acp pns31 vvd d dt n1 p-acp po12 np1 vvz.
(21) section (DIV2)
4932
Image 189
5544
The name Iohn, in the Hebrew or Siriack is of the name God, Iah: and a word which signifieth fauour, fauoured of God.
The name John, in the Hebrew or Syriac is of the name God, God: and a word which signifies favour, favoured of God.
dt n1 np1, p-acp dt njp cc n1 vbz pp-f dt n1 np1, np1: cc dt n1 r-crq vvz n1, vvn pp-f np1.
(21) section (DIV2)
4934
Image 189
5545
Neither is this name thus, but all for the most of scripture names are significatiue, implying some good thing.
Neither is this name thus, but all for the most of scripture names Are significative, implying Some good thing.
d vbz d n1 av, cc-acp d c-acp dt ds pp-f n1 n2 vbr j, vvg d j n1.
(21) section (DIV2)
4935
Image 189
5546
So should our names which we giue be. Some offend in excesse, as those who take names of God, as Iesuits, Emmanuel.
So should our names which we give be. some offend in excess, as those who take names of God, as Iesuits, Emmanuel.
av vmd po12 n2 r-crq pns12 vvb vbi. d vvi p-acp n1, c-acp d r-crq vvb n2 pp-f np1, c-acp np2, np1.
(21) section (DIV2)
4936
Image 189
5547
Of Angels, as Gabriel, Michael, &c. Of vertues, as patience, grace, &c. In defect, as giuing names of flowers or stones, or Heathen names to Christians. Quest.
Of Angels, as Gabriel, Michael, etc. Of Virtues, as patience, grace, etc. In defect, as giving names of flowers or stones, or Heathen names to Christians. Quest.
pp-f n2, c-acp np1, np1, av pp-f n2, c-acp n1, n1, av p-acp n1, c-acp vvg n2 pp-f n2 cc n2, cc j-jn n2 p-acp np1. n1.
(21) section (DIV2)
4938
Image 189
5548
Is it not lawfull to giue any of these latter names noted. Aun.
Is it not lawful to give any of these latter names noted. Nias.
vbz pn31 xx j pc-acp vvi d pp-f d d n2 vvn. dt.
(21) section (DIV2)
4941
Image 189
5549
I thinke it not so conuenient, for that there be other very good, and we ought to vse what meanes of good we can, &c.
I think it not so convenient, for that there be other very good, and we ought to use what means of good we can, etc.
pns11 vvb pn31 xx av j, c-acp cst pc-acp vbi j-jn av j, cc pns12 vmd pc-acp vvi r-crq n2 pp-f j pns12 vmb, av
(21) section (DIV2)
4942
Image 189
5550
The party who giueth this name is implied, to be he who sent the Angell, what is God,
The party who gives this name is implied, to be he who sent the Angel, what is God,
dt n1 r-crq vvz d n1 vbz vvn, pc-acp vbi pns31 r-crq vvd dt n1, r-crq vbz np1,
(21) section (DIV2)
4943
Image 189
5551
so hath he giuen names to other choise persons in scriptures.
so hath he given names to other choice Persons in Scriptures.
av vhz pns31 vvn n2 p-acp j-jn n1 n2 p-acp n2.
(21) section (DIV2)
4943
Image 189
5552
To teach vs to marke such notable personages, whom God hath so called, we shall find many worthy things in them.
To teach us to mark such notable Personages, whom God hath so called, we shall find many worthy things in them.
pc-acp vvi pno12 pc-acp vvi d j n2, ro-crq np1 vhz av vvn, pns12 vmb vvi d j n2 p-acp pno32.
(21) section (DIV2)
4944
Image 189
5553
As also that we should marke euen names, and the least things in scripture, much more the greatest.
As also that we should mark even names, and the least things in scripture, much more the greatest.
c-acp av cst pns12 vmd vvi av-j n2, cc dt ds n2 p-acp n1, av-d av-dc dt js.
(21) section (DIV2)
4945
Image 189
5554
Now it is to be marked that it is said, thou shalt call, that is, thou oughtest to call when I so appoint, that though it be but a small matter, thou doe not violate this charge.
Now it is to be marked that it is said, thou shalt call, that is, thou Ought to call when I so appoint, that though it be but a small matter, thou do not violate this charge.
av pn31 vbz pc-acp vbi vvn cst pn31 vbz vvn, pns21 vm2 vvi, cst vbz, pns21 vmd2 pc-acp vvi c-crq pns11 av vvi, cst cs pn31 vbb p-acp dt j n1, pns21 vdb xx vvi d n1.
(21) section (DIV2)
4946
Image 189
5555
Nothing is little which God commandeth. One cannot be to precise in keeping the least of Gods appointments.
Nothing is little which God commands. One cannot be to precise in keeping the least of God's appointments.
np1 vbz j r-crq np1 vvz. crd vmbx vbi p-acp j p-acp vvg dt ds pp-f npg1 n2.
(21) section (DIV2)
4947
Image 189
5556
The meanes by whom this name is giuen, thou: that is, his father. So doe we see elswhere in scriptures, so did Adam giue names to the creatures,
The means by whom this name is given, thou: that is, his father. So do we see elsewhere in Scriptures, so did Adam give names to the creatures,
dt n2 p-acp ro-crq d n1 vbz vvn, pns21: cst vbz, po31 n1. av vdb pns12 vvb av p-acp n2, av vdd np1 vvi n2 p-acp dt n2,
(21) section (DIV2)
4949
Image 189
5557
so did Iacob change Be-nonie to Beniamin. And whereas mothers doe it, it should be by the liking of fathers.
so did Iacob change Be-nonie to Benjamin. And whereas mother's do it, it should be by the liking of Father's.
av vdd np1 vvi j p-acp np1. cc cs n2 vdb pn31, pn31 vmd vbi p-acp dt n-vvg pp-f n2.
(21) section (DIV2)
4950
Image 190
5558
Wherefore Parents should not wholy put ouer this duty of name giuing to children, to the witnesses.
Wherefore Parents should not wholly put over this duty of name giving to children, to the Witnesses.
c-crq n2 vmd xx av-jn vvn p-acp d n1 pp-f n1 vvg p-acp n2, p-acp dt n2.
(21) section (DIV2)
4952
Image 190
5559
And if the father should giue the name, it is most meete he should be present at the giuing of it,
And if the father should give the name, it is most meet he should be present At the giving of it,
cc cs dt n1 vmd vvi dt n1, pn31 vbz av-ds j pns31 vmd vbi j p-acp dt vvg pp-f pn31,
(21) section (DIV2)
4953
Image 190
5560
for that in his right, the child is interessed in the couenant.
for that in his right, the child is interested in the Covenant.
c-acp cst p-acp po31 n-jn, dt n1 vbz vvn p-acp dt n1.
(21) section (DIV2)
4953
Image 190
5561
Now followe the effectes of this child, and those, 1 by themselues, 2 in their causes. By themselues verse. 14: which according to the diuersity of the parties are diuers.
Now follow the effects of this child, and those, 1 by themselves, 2 in their Causes. By themselves verse. 14: which according to the diversity of the parties Are diverse.
av vvi dt n2 pp-f d n1, cc d, vvn p-acp px32, crd p-acp po32 n2. p-acp px32 n1. crd: r-crq vvg p-acp dt n1 pp-f dt n2 vbr j.
(21) section (DIV2)
4954
Image 190
5562
One party is the father, the other many,
One party is the father, the other many,
crd n1 vbz dt n1, dt n-jn d,
(21) section (DIV2)
4956
Image 190
5563
The father was old, and as it might seeme, comfortlesse in this age, yet God respecteth him,
The father was old, and as it might seem, comfortless in this age, yet God respecteth him,
dt n1 vbds j, cc c-acp pn31 vmd vvi, av-j p-acp d n1, av np1 vvz pno31,
(21) section (DIV2)
4957
Image 190
5564
as no doubt he doth others in the like case. Ob. It may be demanded; whether the mother should not haue comfort. Sol. Yes:
as no doubt he does Others in the like case. Ob. It may be demanded; whither the mother should not have Comfort. Sol. Yes:
c-acp dx n1 pns31 vdz ng2-jn p-acp dt j n1. np1 pn31 vmb vbi vvn; cs dt n1 vmd xx vhi n1. np1 uh:
(21) section (DIV2)
4957
Image 190
5565
but that is implied in the fathers ioy.
but that is implied in the Father's joy.
cc-acp cst vbz vvn p-acp dt ng1 n1.
(21) section (DIV2)
4959
Image 190
5566
The things which are said to befall the father, are ioy and gladnesse, both which arise from conceit of some present or hoped good.
The things which Are said to befall the father, Are joy and gladness, both which arise from conceit of Some present or hoped good.
dt n2 r-crq vbr vvn pc-acp vvi dt n1, vbr n1 cc n1, d r-crq vvb p-acp n1 pp-f d j cc vvd j.
(21) section (DIV2)
4960
Image 190
5567
They differ not much, saue that ioy may be said to be more inward, gladnesse more outward:
They differ not much, save that joy may be said to be more inward, gladness more outward:
pns32 vvb xx d, p-acp d n1 vmb vbi vvn pc-acp vbi av-dc j, n1 av-dc j:
(21) section (DIV2)
4961
Image 190
5568
ioy the lesle, gladnesse the more. These and such like affections are diuersly in the vnregenerate regenerate.
joy the lesle, gladness the more. These and such like affections Are diversely in the unregenerate regenerate.
vvb dt dc, n1 dt av-dc. d cc d j n2 vbr av-j p-acp dt j vvn.
(21) section (DIV2)
4961
Image 190
5569
In the regenerate, they are, 1 in this which please God, 2 stirred by the spirit of sanctification, 3 kept in good measure. It is otherwise in vnregenerate.
In the regenerate, they Are, 1 in this which please God, 2 stirred by the Spirit of sanctification, 3 kept in good measure. It is otherwise in unregenerate.
p-acp dt j-vvn, pns32 vbr, vvn p-acp d r-crq vvb np1, crd vvd p-acp dt n1 pp-f n1, crd vvd p-acp j n1. pn31 vbz av p-acp j.
(21) section (DIV2)
4963
Image 190
5570
These were to be in Zachary in the best kind. It is not said whence these should come, certaine it is from GOD. Godly men are not Stoicks. All reioycing is not lawfull.
These were to be in Zachary in the best kind. It is not said whence these should come, certain it is from GOD. Godly men Are not Stoics. All rejoicing is not lawful.
d vbdr pc-acp vbi p-acp np1 p-acp dt js n1. pn31 vbz xx vvn c-crq d vmd vvi, j pn31 vbz p-acp np1. j n2 vbr xx njp2. av-d vvg vbz xx j.
(21) section (DIV2)
4964
Image 190
5571
The ioy we haue, God giueth. God giueth for comfort.
The joy we have, God gives. God gives for Comfort.
dt n1 pns12 vhb, np1 vvz. np1 vvz p-acp n1.
(21) section (DIV2)
4965
Image 190
5572
God promising outward things, we are to looke for them by faith and the more he giueth vs, the more must we be cheerefull in his seruice.
God promising outward things, we Are to look for them by faith and the more he gives us, the more must we be cheerful in his service.
np1 vvg j n2, pns12 vbr pc-acp vvi p-acp pno32 p-acp n1 cc dt av-dc pns31 vvz pno12, dt av-dc vmb pns12 vbi j p-acp po31 n1.
(21) section (DIV2)
4966
Image 190
5573
The effects in respect of other (who are many) followe. Where besides the parties, we may consider the kind of thing, and the occasion. We will begin backward.
The effects in respect of other (who Are many) follow. Where beside the parties, we may Consider the kind of thing, and the occasion. We will begin backward.
dt n2 p-acp n1 pp-f j-jn (r-crq vbr d) vvb. c-crq p-acp dt n2, pns12 vmb vvi dt n1 pp-f n1, cc dt n1. pns12 vmb vvi av-j.
(21) section (DIV2)
4967
Image 190
5574
The occasion is his: that is, Iohn Baptists birth.
The occasion is his: that is, John Baptists birth.
dt n1 vbz po31: cst vbz, np1 np1 n1.
(21) section (DIV2)
4967
Image 190
5575
His birth, to speake properly, is his comming into the world, but this is not meant alone,
His birth, to speak properly, is his coming into the world, but this is not meant alone,
po31 n1, pc-acp vvi av-j, vbz png31 vvg p-acp dt n1, cc-acp d vbz xx vvn av-j,
(21) section (DIV2)
4968
Image 190
5576
but especially his life, office, and discharge thereof in loue, whereof they are said to reioyce at his birth;
but especially his life, office, and discharge thereof in love, whereof they Are said to rejoice At his birth;
cc-acp av-j po31 n1, n1, cc vvi av p-acp n1, c-crq pns32 vbr vvn pc-acp vvi p-acp po31 n1;
(21) section (DIV2)
4968
Image 190
5577
so Iob misliking his life, curseth his birth, conception, &c, 3 Iob. 3, thus in detestation of Naball and Ahab is said, that there shall not be left a dog, &c.
so Job misliking his life, Curseth his birth, conception, etc., 3 Job 3, thus in detestation of Nabal and Ahab is said, that there shall not be left a dog, etc.
av np1 vvg po31 n1, vvz po31 n1, n1, av, crd zz crd, av p-acp n1 pp-f np1 cc np1 vbz vvn, cst a-acp vmb xx vbi vvn dt n1, av
(21) section (DIV2)
4968
Image 190
5578
So, blessed is the belly that beare thee. Now thus affections thus noted of the people, should teach vs offices, and that,
So, blessed is the belly that bear thee. Now thus affections thus noted of the people, should teach us Offices, and that,
av, vvn vbz dt n1 cst vvb pno21. av av n2 av vvn pp-f dt n1, vmd vvi pno12 n2, cc cst,
(21) section (DIV2)
4969
Image 190
5579
1 The nature of true loue stretcheth to all things, belonging to the thing beloued. 2 That men must be iudged of by their duties, and execution thereof.
1 The nature of true love Stretcheth to all things, belonging to the thing Beloved. 2 That men must be judged of by their duties, and execution thereof.
vvd dt n1 pp-f j n1 vvz p-acp d n2, vvg p-acp dt n1 vvn. crd d n2 vmb vbi vvn pp-f p-acp po32 n2, cc n1 av.
(21) section (DIV2)
4971
Image 190
5580
3 Men must loue ministeries, like Iohns conuincing of sinne. 4 Yet so, as that they must loue Christ whereto they must be lead.
3 Men must love ministeries, like Iohns convincing of sin. 4 Yet so, as that they must love christ whereto they must be led.
crd n2 vmb vvi n2, av-j npg1 vvg pp-f n1. crd av av, c-acp cst pns32 vmb vvi np1 c-crq pns32 vmb vbi vvn.
(21) section (DIV2)
4973
Image 190
5581
5 And seeing that Iohn was as well for the whole Church as priuate persons, we all should reioyce at occasions of Church good.
5 And seeing that John was as well for the Whole Church as private Persons, we all should rejoice At occasions of Church good.
crd cc vvg cst np1 vbds a-acp av c-acp dt j-jn n1 c-acp j n2, pns12 d vmd vvi p-acp n2 pp-f n1 j.
(21) section (DIV2)
4975
Image 190
5582
The affection noted in the parties is, that they shall reioyce. Reioycing (I take it) is nothing but to bewray conceiued ioy.
The affection noted in the parties is, that they shall rejoice. Rejoicing (I take it) is nothing but to bewray conceived joy.
dt n1 vvn p-acp dt n2 vbz, cst pns32 vmb vvi. vvg (pns11 vvb pn31) vbz pix p-acp pc-acp vvi j-vvn n1.
(21) section (DIV2)
4976
Image 190
5583
This was, as especially by the former occasion, so not without simpathy to Zacharias and Elisabets ioy.
This was, as especially by the former occasion, so not without Sympathy to Zacharias and Elisabets joy.
d vbds, c-acp av-j p-acp dt j n1, av xx p-acp n1 p-acp np1 cc n2 vvb.
(21) section (DIV2)
4978
Image 190
5584
The reioycing is alwaies with some feeling. And as a man would thinke, but a small matter where no dooing is mentioned:
The rejoicing is always with Some feeling. And as a man would think, but a small matter where no doing is mentioned:
dt vvg vbz av p-acp d n-vvg. cc c-acp dt n1 vmd vvi, cc-acp dt j n1 c-crq dx vdg vbz vvn:
(21) section (DIV2)
4979
Image 190
5585
yet it is implied that they witnessed their ioy. 1 The greater Gods benefits are, the greater feeling of them should we haue.
yet it is implied that they witnessed their joy. 1 The greater God's benefits Are, the greater feeling of them should we have.
av pn31 vbz vvn cst pns32 vvd po32 n1. vvd dt jc n2 n2 vbr, dt jc n1 pp-f pno32 vmd pns12 vhb.
(21) section (DIV2)
4979
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2 If we can doe nothing els, it is acceptable to God, when we doe but reioyce at good things.
2 If we can do nothing Else, it is acceptable to God, when we do but rejoice At good things.
crd cs pns12 vmb vdi pix av, pn31 vbz j p-acp np1, c-crq pns12 vdb p-acp vvi p-acp j n2.
(21) section (DIV2)
4981
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5587
3 We must not be wanting when occasion serueth to witnesse our ioy.
3 We must not be wanting when occasion serveth to witness our joy.
crd pns12 vmb xx vbi vvg c-crq n1 vvz pc-acp vvi po12 n1.
(21) section (DIV2)
4982
Image 191
5588
4 If we should ioy, when good things are enioyed, we should looke for them when we want them.
4 If we should joy, when good things Are enjoyed, we should look for them when we want them.
crd cs pns12 vmd vvi, c-crq j n2 vbr vvn, pns12 vmd vvi p-acp pno32 c-crq pns12 vvb pno32.
(21) section (DIV2)
4983
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5589
The parties are many, many may be vsed strictly of any number aboue two. Heere it signifieth diuerse besides the parenty.
The parties Are many, many may be used strictly of any number above two. Here it signifies diverse beside the parenty.
dt n2 vbr d, d vmb vbi vvn av-j pp-f d n1 p-acp crd. av pn31 vvz j p-acp dt n1.
(21) section (DIV2)
4984
Image 191
5590
Now surely these times were very corrupt, wherein one would thinke there had not beene one good, so it is,
Now surely these times were very corrupt, wherein one would think there had not been one good, so it is,
av av-j d n2 vbdr av j, c-crq pi vmd vvi a-acp vhd xx vbn pi j, av pn31 vbz,
(21) section (DIV2)
4986
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5591
1 God alwayes hath his number in the worst times. 2 We must not dispise the beginings of grace, they will grow.
1 God always hath his number in the worst times. 2 We must not despise the beginnings of grace, they will grow.
vvd np1 av vhz po31 n1 p-acp dt js n2. crd pns12 vmb xx vvi dt n2 pp-f n1, pns32 vmb vvi.
(21) section (DIV2)
4987
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5592
3 Marke the power of godlinesse, it hath the same worke, in many, and all in whom it is.
3 Mark the power of godliness, it hath the same work, in many, and all in whom it is.
crd n1 dt n1 pp-f n1, pn31 vhz dt d n1, p-acp d, cc d p-acp ro-crq pn31 vbz.
(21) section (DIV2)
4989
Image 191
5593
Hetherto the effects, now followe the causes towards the effects. in them selues.
Hitherto the effects, now follow the Causes towards the effects. in them selves.
av dt n2, av vvb dt n2 p-acp dt n2. p-acp pno32 n2.
(21) section (DIV2)
4990
Image 191
5594
Towards the effects, and so they are brought into proue, and confirme them as for that Iohn should be such a one, the parents and others should haue cause, and ought to reioyce.
Towards the effects, and so they Are brought into prove, and confirm them as for that John should be such a one, the Parents and Others should have cause, and ought to rejoice.
p-acp dt n2, cc av pns32 vbr vvn p-acp vvi, cc vvi pno32 a-acp p-acp cst np1 vmd vbi d dt pi, dt n2 cc n2-jn vmd vhi n1, cc pi pc-acp vvi.
(21) section (DIV2)
4991
Image 191
5595
So as who doe not, are iustly to be blamed. The causes in themselues are reckoned vp in 4 branches.
So as who do not, Are justly to be blamed. The Causes in themselves Are reckoned up in 4 branches.
av p-acp r-crq vdb xx, vbr av-j pc-acp vbi vvn. dt n2 p-acp px32 vbr vvn a-acp p-acp crd n2.
(21) section (DIV2)
4992
Image 191
5596
The first, he, that is, Iohn, shalbe great in the sight of the Lord. Where we may see what is said of him: he shalbe great.
The First, he, that is, John, shall great in the sighed of the Lord. Where we may see what is said of him: he shall great.
dt ord, pns31, cst vbz, np1, vmb|vbi j p-acp dt n1 pp-f dt n1. q-crq pns12 vmb vvi r-crq vbz vvn pp-f pno31: pns31 vmb|vbi j.
(21) section (DIV2)
4994
Image 191
5597
And in what sense, in the sight of the Lord. Great. Iohn is so as that none greater then he among womens children.
And in what sense, in the sighed of the Lord. Great. John is so as that none greater then he among women's children.
cc p-acp r-crq n1, p-acp dt n1 pp-f dt n1. j. np1 vbz av p-acp d pi jc cs pns31 p-acp ng2 n2.
(21) section (DIV2)
4996
Image 191
5598
And this great, is of great account and worth, the same in meaning with good.
And this great, is of great account and worth, the same in meaning with good.
cc d j, vbz pp-f j n1 cc n1, dt d p-acp vvg p-acp j.
(21) section (DIV2)
4998
Image 191
5599
Great was Iohn, as appointed to doe great things, to prepare men to Christ, indued with great graces of knowledge, zeale, courage, &c. effecting great things,
Great was John, as appointed to do great things, to prepare men to christ, endued with great graces of knowledge, zeal, courage, etc. effecting great things,
j vbds np1, c-acp vvn pc-acp vdi j n2, pc-acp vvi n2 p-acp np1, vvn p-acp j n2 pp-f n1, n1, n1, av vvg j n2,
(21) section (DIV2)
4999
Image 191
5600
so as that many submitted themselues to his ministery. Luke, 3.
so as that many submitted themselves to his Ministry. Luke, 3.
av c-acp cst d vvd px32 p-acp po31 n1. np1, crd
(21) section (DIV2)
4999
Image 191
5601
Now Iohn is not said simply to be great, as in the eyes of the world,
Now John is not said simply to be great, as in the eyes of the world,
av np1 vbz xx vvn av-j pc-acp vbi j, c-acp p-acp dt n2 pp-f dt n1,
(21) section (DIV2)
5000
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5602
for he was very contemptible, but in the sight of the Lord. The Lord heere signifieth the true God.
for he was very contemptible, but in the sighed of the Lord. The Lord Here signifies the true God.
c-acp pns31 vbds av j, cc-acp p-acp dt n1 pp-f dt n1. dt n1 av vvz dt j np1.
(21) section (DIV2)
5000
Image 191
5603
Sight is a borrowed speech, taken from such creatures as haue eyes, whereby the vse of eyes,
Sighed is a borrowed speech, taken from such creatures as have eyes, whereby the use of eyes,
n1 vbz dt j-vvn n1, vvn p-acp d n2 c-acp vhb n2, c-crq dt n1 pp-f n2,
(21) section (DIV2)
5002
Image 191
5604
and that which followeth thereon is implied:
and that which follows thereon is implied:
cc cst r-crq vvz av vbz vvn:
(21) section (DIV2)
5002
Image 191
5605
and therefore when this speech is vsed towards creatures in generall, or wicked, it implieth Gods knowledge;
and Therefore when this speech is used towards creatures in general, or wicked, it Implies God's knowledge;
cc av c-crq d n1 vbz vvn p-acp n2 p-acp n1, cc j, pn31 vvz ng1 n1;
(21) section (DIV2)
5002
Image 191
5606
as Emrod was a mighty hunter before the Lord, that is, openly, and knowen of God.
as Emrod was a mighty hunter before the Lord, that is, openly, and known of God.
c-acp np1 vbds dt j n1 p-acp dt n1, cst vbz, av-j, cc vvn pp-f np1.
(21) section (DIV2)
5002
Image 191
5607
But when it is vsed toward godly persons, then it signifieth to approue as heere,
But when it is used towards godly Persons, then it signifies to approve as Here,
p-acp c-crq pn31 vbz vvn p-acp j n2, cs pn31 vvz pc-acp vvi c-acp av,
(21) section (DIV2)
5002
Image 191
5608
and before of Zachary and Elisabet it was said, they were iust before God, that is, God approuing their iustice.
and before of Zachary and Elisabet it was said, they were just before God, that is, God approving their Justice.
cc c-acp pp-f np1 cc np1 pn31 vbds vvn, pns32 vbdr j p-acp np1, cst vbz, np1 vvg po32 n1.
(21) section (DIV2)
5002
Image 191
5609
Know then that Gods children are great some way. Though indeede, not alwaies to the world ward,
Know then that God's children Are great Some Way. Though indeed, not always to the world ward,
vvb av d ng1 n2 vbr j d n1. cs av, xx av p-acp dt n1 n1,
(21) section (DIV2)
5003
Image 191
5610
So as that wee ought not to iudge of ones greatnesse by his outward appearance to the world.
So as that we ought not to judge of ones greatness by his outward appearance to the world.
av p-acp cst pns12 vmd xx pc-acp vvi pp-f pig n1 p-acp po31 j n1 p-acp dt n1.
(21) section (DIV2)
5005
Image 191
5611
That who so would be great, must be in the sight of God by Christ, and the gifts of his Spirit.
That who so would be great, must be in the sighed of God by christ, and the Gifts of his Spirit.
cst r-crq av vmd vbi j, vmb vbi p-acp dt n1 pp-f np1 p-acp np1, cc dt n2 pp-f po31 n1.
(21) section (DIV2)
5006
Image 191
5612
If godly men be great with GOD, they ought so to be with vs. And in no case must we wrong them, least wee prouoke God against vs. The second branch is, and shall neither drinke wine, nor strong drinke.
If godly men be great with GOD, they ought so to be with us And in no case must we wrong them, lest we provoke God against us The second branch is, and shall neither drink wine, nor strong drink.
cs j n2 vbb j p-acp np1, pns32 vmd av pc-acp vbi p-acp pno12 cc p-acp dx n1 vmb pns12 vvi pno32, cs pns12 vvb np1 p-acp pno12 dt ord n1 vbz, cc vmb av-dx vvi n1, ccx j n1.
(21) section (DIV2)
5007
Image 191
5613
These words declare that he should be a Nazarite, wherof looke Numb, 6, 3, so was Sampson, saue that the Nazarites, Numb, 6, 2, vowed themselues, Sampson and Iohn were appointed by God.
These words declare that he should be a Nazarite, whereof look Numb, 6, 3, so was Sampson, save that the nazarites, Numb, 6, 2, vowed themselves, Sampson and John were appointed by God.
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(21) section (DIV2)
5010
Image 191
5614
One part of the Nazarites dutie was, neither to drinke wine, nor strong drinke. Wine is the blood, or iuyce of grapes.
One part of the nazarites duty was, neither to drink wine, nor strong drink. Wine is the blood, or juice of grapes.
crd n1 pp-f dt np2 n1 vbds, av-dx pc-acp vvi n1, ccx j n1. n1 vbz dt n1, cc n1 pp-f n2.
(21) section (DIV2)
5011
Image 191
5615
Strong drinke, in the originall Shekar, any made drinke, which immoderatly vsed, will procure drunkennes, as the Iewes had luyce of Dates.
Strong drink, in the original Shekar, any made drink, which immoderately used, will procure Drunkenness, as the Iewes had luyce of Dates.
j n1, p-acp dt j-jn np1, d vvn n1, r-crq av-j vvd, vmb vvi n1, c-acp dt np2 vhd n1 pp-f n2.
(21) section (DIV2)
5013
Image 191
5616
In Wales is Metheglin, in Ireland Husqueba, in England Sider, Beere, Ale. Now this, and such like was forbidden them. Quest. Why were these forbidden? Aun.
In Wales is Metheglin, in Ireland Husqueba, in England Sider, Beer, Ale. Now this, and such like was forbidden them. Quest. Why were these forbidden? Nias.
p-acp np1 vbz n1, p-acp np1 np1, p-acp np1 n1, n1, n1. av d, cc d av-j vbds vvn pno32. n1. q-crq vbdr d vvn? dt.
(21) section (DIV2)
5013
Image 191
5617
Not for any vnholinesse in them, or that men by forbearing of them onely were more holy,
Not for any unholiness in them, or that men by forbearing of them only were more holy,
xx p-acp d n1 p-acp pno32, cc d n2 p-acp vvg pp-f pno32 j vbdr av-dc j,
(21) section (DIV2)
5016
Image 191
5618
but to teach moderation by some in all things, and to shew that a means to helpe heereto, is to forbeare lawfull things.
but to teach moderation by Some in all things, and to show that a means to help hereto, is to forbear lawful things.
cc-acp pc-acp vvi n1 p-acp d p-acp d n2, cc pc-acp vvi cst dt n2 pc-acp vvi av, vbz pc-acp vvi j n2.
(21) section (DIV2)
5016
Image 192
5619
It may seeme strange, that Iohn should forbeare Wine, and Christ drinke it.
It may seem strange, that John should forbear Wine, and christ drink it.
pn31 vmb vvi j, cst np1 vmd vvi n1, cc np1 vvi pn31.
(21) section (DIV2)
5017
Image 192
5620
Whereby wee may learne, not to iudge of mens holines onely by their outward strictnesse, els might wee preferre Iohn before Christ. Obiect.
Whereby we may Learn, not to judge of men's holiness only by their outward strictness, Else might we prefer John before christ. Object.
c-crq pns12 vmb vvi, xx pc-acp vvi pp-f ng2 n1 av-j p-acp po32 j n1, av vmd pns12 vvi np1 p-acp np1. n1.
(21) section (DIV2)
5018
Image 192
5621
It may be obiected, that Christ was a Nazarite, Math, 2, 23, and therefore should not drinke Wine. Solu.
It may be objected, that christ was a Nazarite, Math, 2, 23, and Therefore should not drink Wine. Solu.
pn31 vmb vbi vvn, cst np1 vbds dt np1, np1, crd, crd, cc av vmd xx vvi n1. fw-la.
(21) section (DIV2)
5019
Image 192
5622
It was not meant that he should be such a professed Nazarite, as the Law nameth,
It was not meant that he should be such a professed Nazarite, as the Law names,
pn31 vbds xx vvn cst pns31 vmd vbi d dt j-vvn np1, c-acp dt n1 vvz,
(21) section (DIV2)
5020
Image 192
5623
but he should be such a most holy person, as the Nazarite prefigured. So Christ is a Lambe, who was prefigured by Lambes.
but he should be such a most holy person, as the Nazarite prefigured. So christ is a Lamb, who was prefigured by Lambs.
cc-acp pns31 vmd vbi d dt av-ds j n1, c-acp dt np1 vvd. av np1 vbz dt n1, r-crq vbds vvd p-acp n2.
(21) section (DIV2)
5020
Image 192
5624
If Iohn would forbeare Wine, wee ought to forbeare sinne. And if hee quite forbore strong drinke, wee must take heede of drunkennesse.
If John would forbear Wine, we ought to forbear sin. And if he quite forbore strong drink, we must take heed of Drunkenness.
cs np1 vmd vvi n1, pns12 vmd pc-acp vvi n1. cc cs pns31 av vvd j n1, pns12 vmb vvi n1 pp-f n1.
(21) section (DIV2)
5021
Image 192
5625
The third branch is, that hee shall be filled with the holie Ghost, euen from his Mothers wombe.
The third branch is, that he shall be filled with the holy Ghost, even from his Mother's womb.
dt ord n1 vbz, cst pns31 vmb vbi vvn p-acp dt j n1, av p-acp po31 ng1 n1.
(21) section (DIV2)
5023
Image 192
5626
Wherein is a speciall gift to be bestowed vppon him declared.
Wherein is a special gift to be bestowed upon him declared.
q-crq vbz dt j n1 pc-acp vbi vvn p-acp pno31 vvd.
(21) section (DIV2)
5024
Image 192
5627
This gift is the holy Ghost, which is further made knowne by the measure of it, in that it is said, he shall be full, and the time, in as much as it shall be frō his mothers wombe.
This gift is the holy Ghost, which is further made known by the measure of it, in that it is said, he shall be full, and the time, in as much as it shall be from his mother's womb.
d n1 vbz dt j n1, r-crq vbz av-jc vvn vvn p-acp dt n1 pp-f pn31, p-acp cst pn31 vbz vvn, pns31 vmb vbi j, cc dt n1, p-acp c-acp d c-acp pn31 vmb vbi p-acp po31 ng1 n1.
(21) section (DIV2)
5024
Image 192
5628
The gift is most excellent, so as GOD when hee would finde out the choisest, could not bestow a better on Iohn, no not on his owne sonne.
The gift is most excellent, so as GOD when he would find out the Choicest, could not bestow a better on John, no not on his own son.
dt n1 vbz av-ds j, av c-acp np1 c-crq pns31 vmd vvi av dt js, vmd xx vvi dt jc p-acp np1, uh-dx xx p-acp po31 d n1.
(21) section (DIV2)
5025
Image 192
5629
Whereby we may learne wherof to make most account.
Whereby we may Learn whereof to make most account.
c-crq pns12 vmb vvi c-crq pc-acp vvi ds n1.
(21) section (DIV2)
5026
Image 192
5630
Holy Ghost, is the third person in Trinitie, and is sometimes put for the person it selfe, sometimes for his workes, as heere it is.Holy Ghost, is the third person in Trinity, and is sometime put for the person it self, sometime for his works, as Here it is.
j n1, vbz dt ord n1 p-acp np1, cc vbz av vvn p-acp dt n1 pn31 n1, av p-acp po31 n2, c-acp av pn31 vbz.
(21) section (DIV2)
5027
Image 192
5631
Among the many works of the holie Ghost, is sanctification. furnishing to particular calling.
Among the many works of the holy Ghost, is sanctification. furnishing to particular calling.
p-acp dt d n2 pp-f dt j n1, vbz n1. vvg p-acp j n-vvg.
(21) section (DIV2)
5028
Image 192
5632
Sanctification is wherby a partie is made holy in the presence of God, Christ his holinesse imputed,
Sanctification is whereby a party is made holy in the presence of God, christ his holiness imputed,
n1 vbz c-crq dt n1 vbz vvn j p-acp dt n1 pp-f np1, np1 po31 n1 vvn,
(21) section (DIV2)
5029
Image 192
5633
and new in the partie ingenerated. This in parties of yeeres, is neuer without faith. Quest.
and new in the party ingenerated. This in parties of Years, is never without faith. Quest.
cc j p-acp dt n1 vvn. d p-acp n2 pp-f n2, vbz av-x p-acp n1. n1.
(21) section (DIV2)
5029
Image 192
5634
Is it heere meant, that Iohn from his Mothers wombe should haue faith? Aun.
Is it Here meant, that John from his Mother's womb should have faith? Nias.
vbz pn31 av vvd, cst np1 p-acp po31 ng1 n1 vmd vhi n1? dt.
(21) section (DIV2)
5031
Image 192
5635
We may speake of faith in the seede, and as it may proue afterward or as it is present:
We may speak of faith in the seed, and as it may prove afterwards or as it is present:
pns12 vmb vvi pp-f n1 p-acp dt n1, cc c-acp pn31 vmb vvi av cc a-acp pn31 vbz j:
(21) section (DIV2)
5032
Image 192
5636
if in the seede (as the full care may be said to be in the graine) it may be allowed, otherwise it is not actuall, for children haue no knowledge.
if in the seed (as the full care may be said to be in the grain) it may be allowed, otherwise it is not actual, for children have no knowledge.
cs p-acp dt n1 (c-acp dt j n1 vmb vbi vvn pc-acp vbi p-acp dt n1) pn31 vmb vbi vvn, av pn31 vbz xx j, c-acp n2 vhb dx n1.
(21) section (DIV2)
5032
Image 192
5637
Ob. It is said without faith we cannot please God: therfore. Aun. That is meant in parties of discretion and vnderstanding.
Ob. It is said without faith we cannot please God: Therefore. Nias. That is meant in parties of discretion and understanding.
np1 pn31 vbz vvn p-acp n1 pns12 vmbx vvi np1: av. dt. cst vbz vvn p-acp n2 pp-f n1 cc n1.
(21) section (DIV2)
5033
Image 192
5638
Many such speeches haue their limitation.
Many such Speeches have their limitation.
av-d d n2 vhb po32 n1.
(21) section (DIV2)
5034
Image 192
5639
The partie that was not circumcised was threatned to be cut of from out of Gods people:
The party that was not circumcised was threatened to be Cut of from out of God's people:
dt n1 cst vbds xx j-vvn vbds vvn pc-acp vbi vvn pp-f p-acp av pp-f npg1 n1:
(21) section (DIV2)
5034
Image 192
5640
and yet many died before time of circumcision: therefore it is meant of contemning. So whosoeuer eateth not Christs flesh, &c. Furnishing to particular calling is, whereby one is endued with abilitie, to doe the worke of his warrantable calling.
and yet many died before time of circumcision: Therefore it is meant of contemning. So whosoever Eateth not Christ Flesh, etc. Furnishing to particular calling is, whereby one is endued with ability, to do the work of his warrantable calling.
cc av d vvd p-acp n1 pp-f n1: av pn31 vbz vvn pp-f vvg. np1 r-crq vvz xx npg1 n1, av vvg p-acp j n-vvg vbz, c-crq pi vbz vvn p-acp n1, pc-acp vdi dt n1 pp-f po31 j n-vvg.
(21) section (DIV2)
5034
Image 192
5641
Now this gift is promised, not only as excellent, but as necessary.
Now this gift is promised, not only as excellent, but as necessary.
av d n1 vbz vvn, xx av-j c-acp j, cc-acp c-acp j.
(21) section (DIV2)
5036
Image 192
5642
And though Iohn Baptist were an extraordinarie man, yet somewhat in this is for our instruction.
And though John Baptist were an extraordinary man, yet somewhat in this is for our instruction.
cc cs np1 np1 vbdr dt j n1, av av p-acp d vbz p-acp po12 n1.
(21) section (DIV2)
5037
Image 192
5643
1 It is necessary for euery one in his place to haue the Holy Ghost.
1 It is necessary for every one in his place to have the Holy Ghost.
vvd pn31 vbz j p-acp d pi p-acp po31 n1 pc-acp vhi dt j n1.
(21) section (DIV2)
5038
Image 192
5644
2 The Holy Ghost must shew himselfe in euery of vs, by sainctification and abilities for our calling.
2 The Holy Ghost must show himself in every of us, by sainctification and abilities for our calling.
crd dt j n1 vmb vvi px31 p-acp d pp-f pno12, p-acp n1 cc n2 p-acp po12 n-vvg.
(21) section (DIV2)
5039
Image 192
5645
3 If gifts for particular calling are of the holy Ghost, particular callings in their kind are holy.
3 If Gifts for particular calling Are of the holy Ghost, particular callings in their kind Are holy.
crd cs n2 p-acp j n-vvg vbr pp-f dt j n1, j n2 p-acp po32 n1 vbr j.
(21) section (DIV2)
5040
Image 192
5646
4 That which was giuen to Iohn extraordinarily, is bestowed vpon vs by meanes of the word, prayer, endeauour.
4 That which was given to John extraordinarily, is bestowed upon us by means of the word, prayer, endeavour.
crd cst r-crq vbds vvn p-acp np1 av-j, vbz vvn p-acp pno12 p-acp n2 pp-f dt n1, n1, n1.
(21) section (DIV2)
5041
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5 Gifts of the Spirit must be vsed to the honour of the giuer. The measure followeth, filled. This may some say, belongeth to Christ who hath fulnesse. Aun.
5 Gifts of the Spirit must be used to the honour of the giver. The measure follows, filled. This may Some say, belongeth to christ who hath fullness. Nias.
crd n2 pp-f dt n1 vmb vbi vvn p-acp dt n1 pp-f dt n1. dt n1 vvz, vvn. d vmb d vvi, vvz p-acp np1 r-crq vhz n1. dt.
(21) section (DIV2)
5042
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Christ hath fulnesse of himselfe, Iohn from Christ.
christ hath fullness of himself, John from christ.
np1 vhz n1 pp-f px31, np1 p-acp np1.
(21) section (DIV2)
5044
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Christ hath perfect fulnesse, Iohn but in comparison of others, so as this filled, is to haue a great measure aboue other men.
christ hath perfect fullness, John but in comparison of Others, so as this filled, is to have a great measure above other men.
np1 vhz j n1, np1 p-acp p-acp n1 pp-f n2-jn, av c-acp d vvn, vbz pc-acp vhi dt j n1 p-acp j-jn n2.
(21) section (DIV2)
5044
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The same is contrary, Act, 5, 3. 1 See, that God giueth not all alike to all.
The same is contrary, Act, 5, 3. 1 See, that God gives not all alike to all.
dt d vbz j-jn, n1, crd, crd vvn vvb, cst np1 vvz xx d av-j p-acp d.
(21) section (DIV2)
5044
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So as none must repine at others, or be grieued for themselues.
So as none must repine At Others, or be grieved for themselves.
av c-acp pix vmb vvi p-acp n2-jn, cc vbi vvn p-acp px32.
(21) section (DIV2)
5045
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2 In the greater places men are, the more fulnesse neede they of the Holy Ghost.
2 In the greater places men Are, the more fullness need they of the Holy Ghost.
crd n1 dt jc n2 n2 vbr, dt av-dc n1 vvb pns32 pp-f dt j n1.
(21) section (DIV2)
5046
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Great places are to be iudged by the great good they procure, and the great numbers they haue to doe with.
Great places Are to be judged by the great good they procure, and the great numbers they have to do with.
j n2 vbr pc-acp vbi vvn p-acp dt j av-j pns32 vvb, cc dt j n2 pns32 vhb pc-acp vdi p-acp.
(21) section (DIV2)
5047
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Therefore Princes, Magistrates, Ministers, maisters of families, must labour for more then others.
Therefore Princes, Magistrates, Ministers, masters of families, must labour for more then Others.
av n2, n2, n2, n2 pp-f n2, vmb vvi p-acp dc cs n2-jn.
(21) section (DIV2)
5048
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The time is, from his mothers wombe, the Syrian hath it, in his mothers wombe: the meaning is,
The time is, from his mother's womb, the Syrian hath it, in his mother's womb: the meaning is,
dt n1 vbz, p-acp po31 ng1 n1, dt jp vhz pn31, p-acp po31 ng1 n1: dt n1 vbz,
(21) section (DIV2)
5049
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as soone as possibly may be. So was it with Ieremie, Timothie, &c. 1 So God furnisheth before he vse men.
as soon as possibly may be. So was it with Ieremie, Timothy, etc. 1 So God furnisheth before he use men.
c-acp av c-acp av-j vmb vbi. np1 vbds pn31 p-acp np1, np1, av vvn av np1 vvz a-acp pns31 vvb n2.
(21) section (DIV2)
5049
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Men therefore must looke to their giftes, before they venture on places.
Men Therefore must look to their Gifts, before they venture on places.
np1 av vmb vvi p-acp po32 n2, c-acp pns32 vvb p-acp n2.
(21) section (DIV2)
5050
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2 He furnisheth as soone as may be, to teach vs that we ought so to doe in our children,
2 He furnisheth as soon as may be, to teach us that we ought so to do in our children,
crd pns31 vvz a-acp av c-acp vmb vbi, pc-acp vvi pno12 d pns12 vmd av pc-acp vdi p-acp po12 n2,
(21) section (DIV2)
5051
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or with any we haue to deale with.
or with any we have to deal with.
cc p-acp d pns12 vhb pc-acp vvi p-acp.
(21) section (DIV2)
5051
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The fourth and last branch remaineth, verse, 16, 17. Which sheweth a great worke that Iohn shall doe.
The fourth and last branch remains, verse, 16, 17. Which shows a great work that John shall do.
dt ord cc ord n1 vvz, n1, crd, crd r-crq vvz dt j n1 cst np1 vmb vdi.
(21) section (DIV2)
5052
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Which for that it seemeth improbable, is not onely named, but further cleered. It is named verse, 16, cleered, 17. It is named in that it is said, and many of the children of Israell shall he turne to their Lord God.
Which for that it seems improbable, is not only nam, but further cleared. It is nam verse, 16, cleared, 17. It is nam in that it is said, and many of the children of Israel shall he turn to their Lord God.
r-crq p-acp cst pn31 vvz j, vbz xx av-j vvn, cc-acp av-jc vvd. pn31 vbz vvn n1, crd, vvn, crd pn31 vbz vvn p-acp cst pn31 vbz vvn, cc d pp-f dt n2 pp-f np1 vmb pns31 vvi p-acp po32 n1 np1.
(21) section (DIV2)
5052
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Marke what is a cheefest worke, that God setteth his about.
Mark what is a chiefest work, that God sets his about.
n1 r-crq vbz dt js-jn n1, cst np1 vvz po31 p-acp.
(21) section (DIV2)
5054
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It may be marueiled this to turne men being a worke of God, how it can be said of Iohn.
It may be marveled this to turn men being a work of God, how it can be said of John.
pn31 vmb vbi vvd d pc-acp vvi n2 vbg dt n1 pp-f np1, c-crq pn31 vmb vbi vvn pp-f np1.
(21) section (DIV2)
5055
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Not indeede for that Iohn did it by his owne power or godlinesse, but for that he was the meanes which God blessed. The like is elswhere.
Not indeed for that John did it by his own power or godliness, but for that he was the means which God blessed. The like is elsewhere.
xx av p-acp cst np1 vdd pn31 p-acp po31 d n1 cc n1, cc-acp c-acp cst pns31 vbds dt n2 r-crq np1 vvd. dt j vbz av.
(21) section (DIV2)
5056
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1 This should teach vs to vse all meanes with reuerence. 2 In the due vse of meanes, to waite for blessing.
1 This should teach us to use all means with Reverence. 2 In the due use of means, to wait for blessing.
vvd d vmd vvi pno12 pc-acp vvi d n2 p-acp n1. crd n1 dt j-jn n1 pp-f n2, pc-acp vvi p-acp n1.
(21) section (DIV2)
5057
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3 That we neede not seeke outward and worldly helpes, since Iohn so silly a man for the world, wrought this.
3 That we need not seek outward and worldly helps, since John so silly a man for the world, wrought this.
crd cst pns12 vvb xx vvi j cc j n2, c-acp np1 av j dt n1 p-acp dt n1, vvd d.
(21) section (DIV2)
5059
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The worke we may consider in it selfe, and toward the persons whom it is said to concerne.
The work we may Consider in it self, and towards the Persons whom it is said to concern.
dt n1 pns12 vmb vvi p-acp pn31 n1, cc p-acp dt n2 r-crq pn31 vbz vvn pc-acp vvi.
(21) section (DIV2)
5060
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In it selfe, it is conuerting to their Lord God. Conuerting, is the same that is to cause to repent:
In it self, it is converting to their Lord God. Converting, is the same that is to cause to Repent:
p-acp pn31 n1, pn31 vbz vvg p-acp po32 n1 np1. vvg, vbz dt d cst vbz pc-acp vvi pc-acp vvi:
(21) section (DIV2)
5061
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yet by it is implied a turning a side, so indeede haue we all done.
yet by it is implied a turning a side, so indeed have we all done.
av p-acp pn31 vbz vvn dt vvg dt n1, av av vhb pns12 d vdn.
(21) section (DIV2)
5062
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And in this worke, we may marke the nature of it, and that whereto it must be. The nature is, conuerting. Conuerting is changing.
And in this work, we may mark the nature of it, and that whereto it must be. The nature is, converting. Converting is changing.
cc p-acp d n1, pns12 vmb vvi dt n1 pp-f pn31, cc cst c-crq pn31 vmb vbi. dt n1 vbz, vvg. vvg vbz vvg.
(21) section (DIV2)
5063
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For better vnderstanding whereof, we may consider the thing to be conuerted, the properties of conuersion, and the parts.
For better understanding whereof, we may Consider the thing to be converted, the properties of conversion, and the parts.
p-acp jc n1 c-crq, pns12 vmb vvi dt n1 pc-acp vbi vvn, dt n2 pp-f n1, cc dt n2.
(21) section (DIV2)
5064
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The thing is the whole man. The properties are: that, 1 it must be true: 2 present: 3 manifest: 4 continually: 5 daily mending.
The thing is the Whole man. The properties Are: that, 1 it must be true: 2 present: 3 manifest: 4 continually: 5 daily mending.
dt n1 vbz dt j-jn n1. dt n2 vbr: cst, vvd pn31 vmb vbi j: crd j: crd j: crd av-j: crd j vvg.
(21) section (DIV2)
5065
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The parts are, 1 dying to sin, in the practise, and in the power, 2 liuing to godlinesse.
The parts Are, 1 dying to since, in the practice, and in the power, 2 living to godliness.
dt n2 vbr, vvn vvg p-acp n1, p-acp dt n1, cc p-acp dt n1, crd vvg p-acp n1.
(21) section (DIV2)
5067
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That whereunto this turning is, is their Lord God, that is, the Lord their God, so that it is the Lord, who is further made knowen by this addition, their God.
That whereunto this turning is, is their Lord God, that is, the Lord their God, so that it is the Lord, who is further made known by this addition, their God.
cst c-crq d n-vvg vbz, vbz po32 n1 np1, cst vbz, dt n1 po32 n1, av cst pn31 vbz dt n1, r-crq vbz av-jc vvn vvn p-acp d n1, po32 n1.
(21) section (DIV2)
5068
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In speaking heereof consider the meaning, and of whom it is meant. Lord, doth signifie the true God as before, and that most properly in his essence:
In speaking hereof Consider the meaning, and of whom it is meant. Lord, does signify the true God as before, and that most properly in his essence:
p-acp vvg av vvi dt n1, cc pp-f ro-crq pn31 vbz vvn. n1, vdz vvi dt j np1 c-acp a-acp, cc cst av-ds av-j p-acp po31 n1:
(21) section (DIV2)
5069
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but not so heere, for Gods essence is euery where, and none can trune from it.
but not so Here, for God's essence is every where, and none can trune from it.
cc-acp xx av av, p-acp ng1 n1 vbz d c-crq, cc pix vmb vvi p-acp pn31.
(21) section (DIV2)
5070
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But heere it is put for Gods fauour, and will: so Zephan, 2, 3. So that heere to the Lord, is to his will or liking.
But Here it is put for God's favour, and will: so Zephaniah, 2, 3. So that Here to the Lord, is to his will or liking.
p-acp av pn31 vbz vvn p-acp npg1 n1, cc vmb: av np1, crd, crd av cst av p-acp dt n1, vbz p-acp po31 n1 cc n-vvg.
(21) section (DIV2)
5070
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His will is our sanctification, 1 Thess: 4, 3. And indeed the Angell meaneth to the liking or liknesse of God and his image.
His will is our sanctification, 1 Thess: 4, 3. And indeed the Angel means to the liking or likeness of God and his image.
po31 n1 vbz po12 n1, crd d: crd, crd cc av dt n1 vvz p-acp dt n-vvg cc n1 pp-f np1 cc po31 n1.
(21) section (DIV2)
5071
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The beginning whereof is in faith, and perfection in wisedome and rightousnesse. So as that whosoeuer will truely turne, 1 Must beleeue in Christ.
The beginning whereof is in faith, and perfection in Wisdom and rightousnesse. So as that whosoever will truly turn, 1 Must believe in christ.
dt n1 c-crq vbz p-acp n1, cc n1 p-acp n1 cc n1. av p-acp d r-crq vmb av-j vvi, crd vmb vvi p-acp np1.
(21) section (DIV2)
5072
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2 Must be holy, 3 Must be righteous.
2 Must be holy, 3 Must be righteous.
crd vmb vbi j, crd vmb vbi j.
(21) section (DIV2)
5074
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The addition whereby the Lord is made knowen, is their God, which are the words of the couenant.
The addition whereby the Lord is made known, is their God, which Are the words of the Covenant.
dt n1 c-crq dt n1 vbz vvn vvn, vbz po32 n1, r-crq vbr dt n2 pp-f dt n1.
(21) section (DIV2)
5075
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The foundation whereof is God, the parties couenanting, are God and the people. God bringeth all good things with him.
The Foundation whereof is God, the parties covenanting, Are God and the people. God brings all good things with him.
dt n1 c-crq vbz np1, dt n2 vvg, vbr n1 cc dt n1. np1 vvz d j n2 p-acp pno31.
(21) section (DIV2)
5075
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He in couenanting offereth all good things. The people couenanting promise to doe as a people should.
He in covenanting Offereth all good things. The people covenanting promise to do as a people should.
pns31 p-acp vvg vvz d j n2. dt n1 vvg n1 pc-acp vdi p-acp dt n1 vmd.
(21) section (DIV2)
5077
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5684
Marke, 1 That though God offer a people neuer so many fauours, yet there may be want of turning actually to God.
Mark, 1 That though God offer a people never so many favours, yet there may be want of turning actually to God.
n1, vvn cst cs np1 vvb dt n1 av-x av d n2, av pc-acp vmb vbi n1 pp-f vvg av-j p-acp np1.
(21) section (DIV2)
5078
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2 That people professing themselues of God, may come short in doing duties. But of whom may this be meant? It is true of the whole Trinity:
2 That people professing themselves of God, may come short in doing duties. But of whom may this be meant? It is true of the Whole Trinity:
crd d n1 vvg px32 pp-f n1, vmb vvi j p-acp vdg n2. cc-acp pp-f r-crq vmb d vbi vvn? pn31 vbz j pp-f dt j-jn np1:
(21) section (DIV2)
5079
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neuerthelesse heere it seemeth to be spoken of Christ. For it is to be taken of him, before whose face Iohn went; as Luc: 1, 17.
nevertheless Here it seems to be spoken of christ. For it is to be taken of him, before whose face John went; as Luke: 1, 17.
av av pn31 vvz pc-acp vbi vvn pp-f np1. p-acp pn31 vbz pc-acp vbi vvn pp-f pno31, p-acp rg-crq n1 np1 vvd; c-acp np1: crd, crd
(21) section (DIV2)
5080
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Now sure it is, Iohn was Christs fore-runner, and indeed Iohn did point to the Lambe of God. Iohn 1, 29. So as this place.
Now sure it is, John was Christ forerunner, and indeed John did point to the Lamb of God. John 1, 29. So as this place.
av av-j pn31 vbz, np1 vbds npg1 n1, cc av np1 vdd vvi p-acp dt n1 pp-f np1. np1 vvn, crd av p-acp d n1.
(21) section (DIV2)
5081
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1 Proueth that Christ is the true Lord God, as likwise Thomas calleth him. Ioh, 20, 28. 2 That if we turne to God, it must be to Christ, and by Christ.
1 Proves that christ is the true Lord God, as likewise Thomas calls him. John, 20, 28. 2 That if we turn to God, it must be to christ, and by christ.
vvn vvz cst np1 vbz dt j n1 np1, c-acp av np1 vvz pno31. np1, crd, crd crd cst cs pns12 vvb p-acp np1, pn31 vmb vbi p-acp np1, cc p-acp np1.
(21) section (DIV2)
5083
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3 That to the Iewes was Christ offered.
3 That to the Iewes was christ offered.
crd d p-acp dt np2 vbds np1 vvn.
(21) section (DIV2)
5085
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The persons on whom this worke is, are many of the children of Israell, that is. Israelites;
The Persons on whom this work is, Are many of the children of Israel, that is. Israelites;
dt n2 p-acp ro-crq d n1 vbz, vbr d pp-f dt n2 pp-f np1, cst vbz. np1;
(21) section (DIV2)
5086
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the children of Achaians for the Achaians, sonne of man. Sonnes are posteritie. Israell, before Iacob.
the children of Achaians for the Achaians, son of man. Sons Are posterity. Israel, before Iacob.
dt n2 pp-f njp2 p-acp dt njp2, n1 pp-f n1. ng1 vbr n1. np1, p-acp np1.
(21) section (DIV2)
5086
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Marke that backsliding children may come of good parents.
Mark that backsliding children may come of good Parents.
vvb d j-vvg n2 vmb vvi pp-f j n2.
(21) section (DIV2)
5088
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So as parents must not cease to bring vp theyr children in the feare of God:
So as Parents must not cease to bring up their children in the Fear of God:
av p-acp n2 vmb xx vvi pc-acp vvi a-acp po32 n2 p-acp dt n1 pp-f np1:
(21) section (DIV2)
5089
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and if things fall out otherwise in their children then they desire, to comfort themselues in theyr duties doone.
and if things fallen out otherwise in their children then they desire, to Comfort themselves in their duties done.
cc cs n2 vvb av av p-acp po32 n2 cs pns32 vvb, pc-acp vvi px32 p-acp po32 n2 vdi.
(21) section (DIV2)
5089
Image 194
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That though men haue meanes, as these Israelites, yet they may be turned from God. Such as are Israelites, when meanes serue, turne to God. Many, not all. For all are not turned.
That though men have means, as these Israelites, yet they may be turned from God. Such as Are Israelites, when means serve, turn to God. Many, not all. For all Are not turned.
cst cs n2 vhb n2, c-acp d np2, av pns32 vmb vbi vvn p-acp np1. d c-acp vbr np1, c-crq n2 vvb, vvb p-acp np1. d, xx d. p-acp d vbr xx vvn.
(21) section (DIV2)
5090
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Many turne at one mans preaching, and that but a while, why doe we reuolt, and not be confirmed, and grow, at so many and so long time preaching?
Many turn At one men preaching, and that but a while, why do we revolt, and not be confirmed, and grow, At so many and so long time preaching?
av-d n1 p-acp crd ng1 vvg, cc cst p-acp dt n1, q-crq vdb pns12 vvi, cc xx vbi vvn, cc vvi, p-acp av d cc av j n1 vvg?
(21) section (DIV2)
5092
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Now followeth the cleering heereof, verse, 17. vvhereof we may speake generally, and specially.
Now follows the clearing hereof, verse, 17. whereof we may speak generally, and specially.
av vvz dt n-vvg av, n1, crd c-crq pns12 vmb vvi av-j, cc av-j.
(21) section (DIV2)
5093
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Generally, obseruing 1 That as the Angel would haue Zacharie perswaded of this which was deliuered so is it our dutie to be throughly perswaded of the truth of that which God bewrayeth vnto vs. 2 God caring so long before for his Church (it was aboue 400. yeeres) he doth care for it in present.
Generally, observing 1 That as the Angel would have Zacharias persuaded of this which was Delivered so is it our duty to be thoroughly persuaded of the truth of that which God bewrayeth unto us 2 God caring so long before for his Church (it was above 400. Years) he does care for it in present.
av-j, vvg crd cst p-acp dt n1 vmd vhi np1 vvn pp-f d r-crq vbds vvn av vbz pn31 po12 n1 pc-acp vbi av-j vvn pp-f dt n1 pp-f d r-crq np1 vvz p-acp pno12 crd n1 vvg av av-j a-acp p-acp po31 n1 (pn31 vbds p-acp crd n2) pns31 vdz vvi p-acp pn31 p-acp j.
(21) section (DIV2)
5094
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3 We may aunswer the Papists, who aske vs where our Church was before Luther, the like might be saide of the Church before Iohn Baptist.
3 We may answer the Papists, who ask us where our Church was before Luther, the like might be said of the Church before John Baptist.
crd pns12 vmb vvi dt njp2, r-crq vvb pno12 c-crq po12 n1 vbds p-acp np1, dt j vmd vbi vvd pp-f dt n1 p-acp np1 np1.
(21) section (DIV2)
5096
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4 This prophecie so long before vttered, & in time performed, may teach vs that so shall other the word of God.
4 This prophecy so long before uttered, & in time performed, may teach us that so shall other the word of God.
crd d n1 av av-j c-acp vvn, cc p-acp n1 vvn, vmb vvi pno12 d av vmb n-jn dt n1 pp-f np1.
(21) section (DIV2)
5097
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In speciall, this verse is to apply the prophecie in Malachie, 4, to Iohn the Baptist.
In special, this verse is to apply the prophecy in Malachi, 4, to John the Baptist.
p-acp j, d n1 vbz pc-acp vvi dt n1 p-acp np1, crd, p-acp np1 dt n1.
(21) section (DIV2)
5098
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VVhich is done, by comparing the persons, the gifts, the workes. The gifts, that hee should goe before him in the Spirit, and power of Elias.
Which is done, by comparing the Persons, the Gifts, the works. The Gifts, that he should go before him in the Spirit, and power of Elias.
r-crq vbz vdn, p-acp vvg dt n2, dt n2, dt n2. dt n2, cst pns31 vmd vvi p-acp pno31 p-acp dt n1, cc n1 pp-f np1.
(21) section (DIV2)
5099
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Where is the gift, with some making knowne of the person. The person is said to goe before him.
Where is the gift, with Some making known of the person. The person is said to go before him.
q-crq vbz dt n1, p-acp d vvg vvn pp-f dt n1. dt n1 vbz vvn pc-acp vvi p-acp pno31.
(21) section (DIV2)
5101
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This may serue to make knowne all seruitours, of what sort soeuer generally, but more specially Iohn the Baptist.
This may serve to make known all servitors, of what sort soever generally, but more specially John the Baptist.
d vmb vvi pc-acp vvi vvn d n2, pp-f r-crq n1 av av-j, cc-acp av-dc av-j np1 dt n1.
(21) section (DIV2)
5103
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All, that they must remember, they are before God, and so had neede to deale from the hart, which if they do God seeing, they may haue comfort whatsoeuer others thinke.
All, that they must Remember, they Are before God, and so had need to deal from the heart, which if they do God seeing, they may have Comfort whatsoever Others think.
d, cst pns32 vmb vvi, pns32 vbr p-acp np1, cc av vhd n1 pc-acp vvi p-acp dt n1, r-crq cs pns32 vdb n1 vvg, pns32 vmb vhi n1 r-crq n2-jn vvb.
(21) section (DIV2)
5104
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Specially Iohn, where we may consider, what hee is said to doe, and in respect of whom.
Specially John, where we may Consider, what he is said to do, and in respect of whom.
av-j np1, c-crq pns12 vmb vvi, r-crq pns31 vbz vvn pc-acp vdi, cc p-acp n1 pp-f ro-crq.
(21) section (DIV2)
5105
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5707
Hee is saide to goe before, that is, liue some-while before him, in the publique office of the ministerie.
He is said to go before, that is, live somewhile before him, in the public office of the Ministry.
pns31 vbz vvn p-acp vvb a-acp, cst vbz, vvb j p-acp pno31, p-acp dt j n1 pp-f dt n1.
(21) section (DIV2)
5106
Image 194
5708
For indeede so he did 6 months.
For indeed so he did 6 months.
p-acp av av pns31 vdd crd n2.
(21) section (DIV2)
5106
Image 194
5709
This was but as a seruaunt, to make way, for the maister following to the embacing of himselfe.
This was but as a servant, to make Way, for the master following to the embacing of himself.
d vbds cc-acp c-acp dt n1, pc-acp vvi n1, p-acp dt n1 vvg p-acp dt n-vvg pp-f px31.
(21) section (DIV2)
5107
Image 194
5710
1 Marke that precedence in time, is no note of true aduauncement.
1 Mark that precedence in time, is no note of true advancement.
crd n1 cst n1 p-acp n1, vbz dx n1 pp-f j n1.
(21) section (DIV2)
5108
Image 194
5711
2 Though it be to our owne disgrace, in comparison of others, we must doe our duties.
2 Though it be to our own disgrace, in comparison of Others, we must do our duties.
crd cs pn31 vbb p-acp po12 d n1, p-acp n1 pp-f n2-jn, pns12 vmb vdi po12 n2.
(21) section (DIV2)
5109
Image 194
5712
In respect of whom, this is Christ.
In respect of whom, this is christ.
p-acp n1 pp-f r-crq, d vbz np1.
(21) section (DIV2)
5110
Image 194
5713
One would haue thought that Christ should haue gone before Iohn, to procure credit to Iohn, not to sende Iohn the weaker before him:
One would have Thought that christ should have gone before John, to procure credit to John, not to send John the Weaker before him:
pi vmd vhi vvn cst np1 vmd vhi vvn p-acp np1, pc-acp vvi n1 p-acp np1, xx pc-acp vvi np1 dt jc p-acp pno31:
(21) section (DIV2)
5110
Image 194
5714
but God in all his appointments must be obeied.
but God in all his appointments must be obeyed.
cc-acp np1 p-acp d po31 n2 vmb vbi vvd.
(21) section (DIV2)
5110
Image 194
5715
The gift is the Spirit, and power, which differ I take it, as generall, and speciall, or cause and effect: spirit is generall, power speciall.
The gift is the Spirit, and power, which differ I take it, as general, and special, or cause and Effect: Spirit is general, power special.
dt n1 vbz dt n1, cc n1, r-crq vvb pns11 vvb pn31, c-acp n1, cc j, cc n1 cc n1: n1 vbz j, n1 j.
(21) section (DIV2)
5111
Image 195
5716
Spirit, doth signifie the gifts of the Spirit, whereby Iohn did his dutie. Iohns dutie was to preach repentance, and minister the sacrament of Baptisme.Spirit, does signify the Gifts of the Spirit, whereby John did his duty. Iohns duty was to preach Repentance, and minister the sacrament of Baptism.
n1, vdz vvi dt n2 pp-f dt n1, c-crq np1 vdd po31 n1. npg1 n1 vbds pc-acp vvi n1, cc vvi dt n1 pp-f n1.
(21) section (DIV2)
5112
Image 195
5717
The gifts necessary heerunto, were 1 knowlege, 2 vtterance: 3 zeale, which hath a great loue of God,
The Gifts necessary hereunto, were 1 knowledge, 2 utterance: 3 zeal, which hath a great love of God,
dt n2 j av, vbdr crd n1, crd n1: crd n1, r-crq vhz dt j n1 pp-f np1,
(21) section (DIV2)
5114
Image 195
5718
and the people, which made him neglect no opportunities: 4 seuere and strict life. Power, might signifie the efficacie which appeared in Iohns preaching, but that followeth afterward.
and the people, which made him neglect no opportunities: 4 severe and strict life. Power, might signify the efficacy which appeared in Iohns preaching, but that follows afterwards.
cc dt n1, r-crq vvd pno31 vvi dx n2: crd j cc j n1. n1, vmd vvi dt n1 r-crq vvd p-acp npg1 vvg, cc-acp cst vvz av.
(21) section (DIV2)
5114
Image 195
5719
I take it therefore for a gift, whereby hee could hold out in this his course against the scoffes of the Iewes,
I take it Therefore for a gift, whereby he could hold out in this his course against the scoffs of the Iewes,
pns11 vvb pn31 av p-acp dt n1, c-crq pns31 vmd vvi av p-acp d po31 n1 p-acp dt n2 pp-f dt np2,
(21) section (DIV2)
5116
Image 195
5720
and frownings of all Herods courtiers.
and frownings of all Herods courtiers.
cc n2-vvg pp-f d npg1 n2.
(21) section (DIV2)
5116
Image 195
5721
These things in Iohn were personall, and for that tyme, yet is there neede of the like gifts for like persons in like times.
These things in John were personal, and for that time, yet is there need of the like Gifts for like Persons in like times.
d n2 p-acp np1 vbdr j, cc p-acp d n1, av vbz pc-acp vvi pp-f dt j n2 p-acp j n2 p-acp j n2.
(21) section (DIV2)
5117
Image 195
5722
Consider whether our times may not in some sort be like those.
Consider whither our times may not in Some sort be like those.
vvb cs po12 n2 vmb xx p-acp d n1 vbi av-j d.
(21) section (DIV2)
5118
Image 195
5723
The liknesse of persons, followeth in the person of Elias, though there be no note of liknesse set out;
The likeness of Persons, follows in the person of Elias, though there be no note of likeness Set out;
dt n1 pp-f n2, vvz p-acp dt n1 pp-f np1, cs pc-acp vbb dx n1 pp-f n1 vvn av;
(21) section (DIV2)
5119
Image 195
5724
so Esa: 1, 10. Hos: 3, 5.
so Isaiah: 1, 10. Hos: 3, 5.
av np1: crd, crd np1: crd, crd
(21) section (DIV2)
5119
Image 195
5725
It is not meant that Elias should personally reuiue, or that by Metempsychosis, his soule was in Iohn,
It is not meant that Elias should personally revive, or that by Metempsychosis, his soul was in John,
pn31 vbz xx vvn cst np1 vmd av-j vvi, cc cst p-acp n1, po31 n1 vbds p-acp np1,
(21) section (DIV2)
5120
Image 195
5726
as Pythagoras and some Iewes thought it might.
as Pythagoras and Some Iewes Thought it might.
c-acp np1 cc d np2 n1 pn31 vmd.
(21) section (DIV2)
5120
Image 195
5727
But it is called the spirit of Elias, for being like his, as Numb: 11, 25, not that Moses lost any of the spirit,
But it is called the Spirit of Elias, for being like his, as Numb: 11, 25, not that Moses lost any of the Spirit,
p-acp pn31 vbz vvn dt n1 pp-f np1, c-acp vbg av-j png31, c-acp j: crd, crd, xx cst np1 vvd d pp-f dt n1,
(21) section (DIV2)
5121
Image 195
5728
but for that they had the like.
but for that they had the like.
cc-acp c-acp cst pns32 vhd dt j.
(21) section (DIV2)
5121
Image 195
5729
So the spirit of Elias is said to rest vpon Elizeus, that is, gifts like vnto them.
So the Spirit of Elias is said to rest upon Elisha, that is, Gifts like unto them.
np1 dt n1 pp-f np1 vbz vvn pc-acp vvi p-acp np1, cst vbz, n2 av-j p-acp pno32.
(21) section (DIV2)
5121
Image 195
5730
Otherwise accidences goe not from subiect to subiect.
Otherwise accidences go not from Subject to Subject.
av n2 vvb xx p-acp n-jn p-acp n-jn.
(21) section (DIV2)
5121
Image 195
5731
Fitly may Elias and Iohn be likened together in person, in respect of the corrupt times wherein they liued.
Fitly may Elias and John be likened together in person, in respect of the corrupt times wherein they lived.
av-j vmb np1 cc np1 vbb vvn av p-acp n1, p-acp n1 pp-f dt j n2 c-crq pns32 vvd.
(21) section (DIV2)
5122
Image 195
5732
Hauing not many associats in the pure worship of God. Elias hauing to doe with Ahab and Iesabell, Iohn with Herod and Herodias.
Having not many associates in the pure worship of God. Elias having to doe with Ahab and Jezebel, John with Herod and Herodias.
vhg xx d n2 p-acp dt j n1 pp-f np1. np1 vhg p-acp n1 p-acp np1 cc np1, np1 p-acp np1 cc np1.
(21) section (DIV2)
5123
Image 195
5733
They were both of great zeale, of austere life.
They were both of great zeal, of austere life.
pns32 vbdr d pp-f j n1, pp-f j n1.
(21) section (DIV2)
5125
Image 195
5734
The Iewes were deceiued, looking for personall Elias, so are the Papists, in the end of the world.
The Iewes were deceived, looking for personal Elias, so Are the Papists, in the end of the world.
dt np2 vbdr vvn, vvg p-acp j np1, av vbr dt njp2, p-acp dt n1 pp-f dt n1.
(21) section (DIV2)
5126
Image 195
5735
Hetherto the liknesse in gifts, the last is in worke, to turne the harts, &c. Where are three speeches, two of or from Malachie, the third of the Angell.
Hitherto the likeness in Gifts, the last is in work, to turn the hearts, etc. Where Are three Speeches, two of or from Malachi, the third of the Angel.
av dt n1 p-acp n2, dt ord vbz p-acp n1, pc-acp vvi dt n2, av q-crq vbr crd n2, crd pp-f cc p-acp np1, dt ord pp-f dt n1.
(21) section (DIV2)
5127
Image 195
5736
The first, that he may turne, or, to turne the harts, &c. Where is the thing he shall doe, and the parties in whom he shall doe it.
The First, that he may turn, or, to turn the hearts, etc. Where is the thing he shall do, and the parties in whom he shall do it.
dt ord, cst pns31 vmb vvi, cc, pc-acp vvi dt n2, av q-crq vbz dt n1 pns31 vmb vdi, cc dt n2 p-acp ro-crq pns31 vmb vdi pn31.
(21) section (DIV2)
5129
Image 195
5737
The thing is, he shall turne harts. Turne: is as before, shall cause to repent. Harts, noteth the originall of true turning, namely, the hart.
The thing is, he shall turn hearts. Turn: is as before, shall cause to Repent. Hearts, notes the original of true turning, namely, the heart.
dt n1 vbz, pns31 vmb vvi n2. vvb: vbz a-acp a-acp, vmb vvi pc-acp vvi. n2, vvz dt n-jn pp-f j n-vvg, av, dt n1.
(21) section (DIV2)
5130
Image 195
5738
Hart metonimically is the soule, and so synecdochically the whole man.
Heart metonymically is the soul, and so synecdochically the Whole man.
n1 av-j vbz dt n1, cc av av-j dt j-jn n1.
(21) section (DIV2)
5133
Image 195
5739
So as vnlesse turning be from the hart, and the hart bring the whole man, there is no sound repentance.
So as unless turning be from the heart, and the heart bring the Whole man, there is no found Repentance.
av c-acp cs vvg vbb p-acp dt n1, cc dt n1 vvb dt j-jn n1, pc-acp vbz dx j n1.
(21) section (DIV2)
5134
Image 195
5740
The parties are the fathers toward the children. Fathers and children all vnderstand not alike.
The parties Are the Father's towards the children. Father's and children all understand not alike.
dt n2 vbr dt n2 p-acp dt n2. n2 cc n2 d vvb xx av.
(21) section (DIV2)
5135
Image 195
5741
Some by Fathers meane the Iewes present, Scribes and Pharisees, elder in yeeres, and aboue in place, by children, Iohn,
some by Father's mean the Iewes present, Scribes and Pharisees, elder in Years, and above in place, by children, John,
d p-acp n2 vvb dt np2 n1, n2 cc np2, jc-jn p-acp n2, cc a-acp p-acp n1, p-acp n2, np1,
(21) section (DIV2)
5136
Image 195
5742
& the Apostles, to whom Iohn by his preaching should draw them to ioyne in faith and loue.
& the Apostles, to whom John by his preaching should draw them to join in faith and love.
cc dt n2, p-acp ro-crq np1 p-acp po31 vvg vmd vvi pno32 pc-acp vvi p-acp n1 cc n1.
(21) section (DIV2)
5136
Image 195
5743
Others by Fathers vnderstand the Patriarches, Abraham, Isaac, Iacob, &c, by children the present Iewes, as Iohn 8, 39, Math, 3, 9. Ob. Why, but then it were fitter to be said, the harts of the children to the Fathers (for the Fathers nowe cannot change their minde) rather then of the Fathers to the children. Aun.
Others by Father's understand the Patriarchs, Abraham, Isaac, Iacob, etc., by children the present Iewes, as John 8, 39, Math, 3, 9. Ob. Why, but then it were fitter to be said, the hearts of the children to the Father's (for the Father's now cannot change their mind) rather then of the Father's to the children. Nias.
ng2-jn p-acp n2 vvb dt n2, np1, np1, np1, av, p-acp n2 dt j np2, c-acp np1 crd, crd, np1, crd, crd np1 uh-crq, cc-acp av pn31 vbdr jc pc-acp vbi vvn, dt n2 pp-f dt n2 p-acp dt n2 (c-acp dt n2 av vmbx vvi po32 n1) av-c cs pp-f dt n2 p-acp dt n2. dt.
(21) section (DIV2)
5137
Image 195
5744
You shall read the like phrases elswhere in Scripture. Besides, by a certaine metaphor, liking or misliking is ascribed to them in heauen.
You shall read the like phrases elsewhere in Scripture. Beside, by a certain metaphor, liking or misliking is ascribed to them in heaven.
pn22 vmb vvi dt j n2 av p-acp n1. a-acp, p-acp dt j n1, vvg cc vvg vbz vvn p-acp pno32 p-acp n1.
(21) section (DIV2)
5139
Image 195
5745
Though Abraham know vs not, that is, hath no cause to like vs. So Luke the 15, the Angels are said to reioyce: so hell, Esay, 14, 9. The latter is most probable.
Though Abraham know us not, that is, hath no cause to like us So Lycia the 15, the Angels Are said to rejoice: so hell, Isaiah, 14, 9. The latter is most probable.
cs np1 vvb pno12 xx, cst vbz, vhz dx n1 pc-acp vvi pno12 av av dt crd, dt n2 vbr vvn pc-acp vvi: av n1, np1, crd, crd dt d vbz av-ds j.
(21) section (DIV2)
5140
Image 195
5746
Now these are put for that part of the triumphant Church, whereto here Iohn below should gather his hearers, in vnitie of the Spirit, and faith, and obedience.
Now these Are put for that part of the triumphant Church, whereto Here John below should gather his hearers, in unity of the Spirit, and faith, and Obedience.
av d vbr vvn p-acp d n1 pp-f dt j n1, c-crq av np1 a-acp vmd vvi po31 n2, p-acp n1 pp-f dt n1, cc n1, cc n1.
(21) section (DIV2)
5142
Image 196
5747
For the Church is Christes body, gathered together in one, whereof that part in heauen is one, this in the earth the other.
For the Church is Christ's body, gathered together in one, whereof that part in heaven is one, this in the earth the other.
p-acp dt n1 vbz npg1 n1, vvd av p-acp crd, c-crq d n1 p-acp n1 vbz pi, d p-acp dt n1 dt j-jn.
(21) section (DIV2)
5143
Image 196
5748
Learne 1 what we should looke to haue wrought in vs, namely, to be gathered to the Church,
Learn 1 what we should look to have wrought in us, namely, to be gathered to the Church,
vvb crd r-crq pns12 vmd vvi pc-acp vhi vvn p-acp pno12, av, pc-acp vbi vvn p-acp dt n1,
(21) section (DIV2)
5144
Image 196
5749
and in what order, namely, first to God, then to the Church.
and in what order, namely, First to God, then to the Church.
cc p-acp r-crq n1, av, ord p-acp np1, av p-acp dt n1.
(21) section (DIV2)
5144
Image 196
5750
2 That hee that is not turned to God, is not of the Catholique Church to his owne comfort.
2 That he that is not turned to God, is not of the Catholic Church to his own Comfort.
crd cst pns31 cst vbz xx vvn p-acp np1, vbz xx pp-f dt jp n1 p-acp po31 d n1.
(21) section (DIV2)
5145
Image 196
5751
3 So must men be gathered to God, as at one in themselues for faith and loue, els is there no true turning.
3 So must men be gathered to God, as At one in themselves for faith and love, Else is there no true turning.
crd av vmb n2 vbb vvn p-acp np1, c-acp p-acp crd p-acp px32 p-acp n1 cc n1, av vbz pc-acp dx j n-vvg.
(21) section (DIV2)
5146
Image 196
5752
4 That heere beeing turned to God while wee are below, we are sure to haue a part among the Fathers aboue.
4 That Here being turned to God while we Are below, we Are sure to have a part among the Father's above.
crd cst av vbg vvn p-acp np1 cs pns12 vbr a-acp, pns12 vbr j pc-acp vhi dt n1 p-acp dt n2 a-acp.
(21) section (DIV2)
5147
Image 196
5753
The second seech is, & the disobedient, to the wisedome of the iust men, that is, he shall turne the harts of the disobedient, &c. This speech is brought out as if it were in Malachie, but is not.
The second seech is, & the disobedient, to the Wisdom of the just men, that is, he shall turn the hearts of the disobedient, etc. This speech is brought out as if it were in Malachi, but is not.
dt ord vvi vbz, cc dt j, p-acp dt n1 pp-f dt j n2, cst vbz, pns31 vmb vvi dt n2 pp-f dt j, av d n1 vbz vvn av c-acp cs pn31 vbdr p-acp np1, cc-acp vbz xx.
(21) section (DIV2)
5148
Image 196
5754
Where we may see that there was an other Greeke translation of the Bible vsed, then the supposed of the 72. It sufficeth vs that the holy Ghost vseth heere this clause.
Where we may see that there was an other Greek Translation of the bible used, then the supposed of the 72. It Suffices us that the holy Ghost uses Here this clause.
c-crq pns12 vmb vvi cst a-acp vbds dt j-jn jp n1 pp-f dt n1 vvd, cs dt j-vvn pp-f dt crd pn31 vvz pno12 d dt j n1 vvz av d n1.
(21) section (DIV2)
5149
Image 196
5755
Heere are only the parties mentioned, disobedient, which are turned to the wisedome of the iust men.
Here Are only the parties mentioned, disobedient, which Are turned to the Wisdom of the just men.
av vbr av-j dt n2 vvn, j, r-crq vbr vvn p-acp dt n1 pp-f dt j n2.
(21) section (DIV2)
5151
Image 196
5756
Disobedient heere, are the children before.Disobedient Here, Are the children before.
j av, vbr dt n2 a-acp.
(21) section (DIV2)
5152
Image 196
5757
The word for the which disobedient is set in the Originall, may signifie either such as will not be perswaded to belieue, or rebellious.
The word for the which disobedient is Set in the Original, may signify either such as will not be persuaded to believe, or rebellious.
dt n1 p-acp dt r-crq j vbz vvn p-acp dt j-jn, vmb vvi d d c-acp vmb xx vbi vvn pc-acp vvi, cc j.
(21) section (DIV2)
5153
Image 196
5758
Both doth imply some stubbernesse, and therefore one translation hath it, stubberne. This is against meanes continued:
Both does imply Some Stubbornness, and Therefore one Translation hath it, stubborn. This is against means continued:
d vdz vvi d n1, cc av crd n1 vhz pn31, j. d vbz p-acp n2 vvn:
(21) section (DIV2)
5154
Image 196
5759
so doth Steuen charge the Iewes, Act, 7, 51. So saith God himselfe that he stroue with the people before the flood, Gen: 6.
so does Stephen charge the Iewes, Act, 7, 51. So Says God himself that he strove with the people before the flood, Gen: 6.
av vdz np1 vvi dt np2, n1, crd, crd np1 vvz n1 px31 cst pns31 vvd p-acp dt n1 p-acp dt n1, fw-la: crd
(21) section (DIV2)
5155
Image 196
5760
Marke then how far a people may slide from God, euen to be stubberne against him.
Mark then how Far a people may slide from God, even to be stubborn against him.
vvb av c-crq av-j dt n1 vmb vvi p-acp np1, av-j pc-acp vbi j p-acp pno31.
(21) section (DIV2)
5156
Image 196
5761
If we take it for such as will not be perswaded: Thinke of: 1 Gods care towards vile sinners, in tendering meanes.
If we take it for such as will not be persuaded: Think of: 1 God's care towards vile Sinners, in tendering means.
cs pns12 vvb pn31 p-acp d c-acp vmb xx vbi vvn: vvb a-acp: crd n2 vvb p-acp j n2, p-acp vvg n2.
(21) section (DIV2)
5157
Image 196
5762
2 And that grace commeth not alwayes with meanes. If for rebellious; first know what rebellion is.
2 And that grace comes not always with means. If for rebellious; First know what rebellion is.
crd cc d n1 vvz xx av p-acp n2. cs p-acp j; ord vvb q-crq n1 vbz.
(21) section (DIV2)
5159
Image 196
5763
It is (I take it) to maintaine force against ones Soueraigne. This is metaphorically put for setled disobedience against God.
It is (I take it) to maintain force against ones Sovereign. This is metaphorically put for settled disobedience against God.
pn31 vbz (pns11 vvb pn31) pc-acp vvi n1 p-acp pi2 n-jn. d vbz av-j vvn p-acp j-vvn n1 p-acp np1.
(21) section (DIV2)
5160
Image 196
5764
Secondly, how greeuous a sinne rebellion is, looke, 1, Sam: 15, 23, that is, wondrously displeasing vnto God.
Secondly, how grievous a sin rebellion is, look, 1, Sam: 15, 23, that is, wondrously displeasing unto God.
ord, c-crq j dt n1 n1 vbz, vvb, crd, np1: crd, crd, cst vbz, av-j vvg p-acp np1.
(21) section (DIV2)
5162
Image 196
5765
Thirdly, how far one predestinate may run in sinne, as to sinne very greeuously, like Manasses, Paule, &c.
Thirdly, how Far one predestinate may run in sin, as to sin very grievously, like Manasses, Paul, etc.
ord, c-crq av-j crd j vmb vvi p-acp n1, c-acp p-acp n1 av av-j, av-j np1, np1, av
(21) section (DIV2)
5163
Image 196
5766
Fourthly, that to greeuous sinners repentant, God is good.
Fourthly, that to grievous Sinners repentant, God is good.
ord, cst p-acp j n2 j, np1 vbz j.
(21) section (DIV2)
5164
Image 196
5767
Fiftly, that these noted of rebellion, made a goodly shew for outward things in seruice of God: so may others.
Fifty, that these noted of rebellion, made a goodly show for outward things in service of God: so may Others.
ord, cst d vvn pp-f n1, vvd dt j n1 p-acp j n2 p-acp n1 pp-f np1: av vmb n2-jn.
(21) section (DIV2)
5165
Image 196
5768
These disobedient are noted to be turned, to the wisedome of the iust men. Iust men, are as before, the Fathers.
These disobedient Are noted to be turned, to the Wisdom of the just men. Just men, Are as before, the Father's.
d j vbr vvn pc-acp vbi vvn, p-acp dt n1 pp-f dt j n2. j n2, vbr a-acp a-acp, dt n2.
(21) section (DIV2)
5166
Image 196
5769
Who are called iust, for that Christs iustice is counted to them, and Gods Spirite worketh iustice in them, howsoeuer they haue many infirmities beside.
Who Are called just, for that Christ Justice is counted to them, and God's Spirit works Justice in them, howsoever they have many infirmities beside.
q-crq vbr vvn j, p-acp cst npg1 n1 vbz vvn p-acp pno32, cc ng1 n1 vvz n1 p-acp pno32, c-acp pns32 vhb d n2 a-acp.
(21) section (DIV2)
5167
Image 196
5770
So must we be, with this must we comfort our selues. All read not this alike.
So must we be, with this must we Comfort our selves. All read not this alike.
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(21) section (DIV2)
5168
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5771
The Greeke will beare as well by the wisedome, as to the wisedome. Wisedome, heere is that, which is properly called prudence.
The Greek will bear as well by the Wisdom, as to the Wisdom. Wisdom, Here is that, which is properly called prudence.
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(21) section (DIV2)
5169
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5772
This properly is a gift of God, whereby a man can well order all his actions.
This properly is a gift of God, whereby a man can well order all his actions.
np1 av-j vbz dt n1 pp-f np1, c-crq dt n1 vmb av vvi d po31 n2.
(21) section (DIV2)
5170
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5773
There is an other name which is Sopia, & is wisedome: which is a right and sound information of the mind in all profitable truth.
There is an other name which is Sopia, & is Wisdom: which is a right and found information of the mind in all profitable truth.
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(21) section (DIV2)
5171
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5774
This wisedome heere meant, signifieth metonymically, the wise course or life led. Where marke: that,
This Wisdom Here meant, signifies metonymically, the wise course or life led. Where mark: that,
d n1 av vvd, vvz av-j, dt j n1 cc n1 vvn. q-crq vvb: cst,
(21) section (DIV2)
5172
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5775
1 The godly are truly wise, and their directions right informations to wisedome, otherwise then the world thinketh.
1 The godly Are truly wise, and their directions right informations to Wisdom, otherwise then the world Thinketh.
vvd dt j vbr av-j j, cc po32 n2 j-jn n2 p-acp n1, av av dt n1 vvz.
(21) section (DIV2)
5173
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5776
Memorandum, when they doe according to the Word. 2 They must walke wisely, lest they shame their profession.
Memorandum, when they do according to the Word. 2 They must walk wisely, lest they shame their profession.
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(21) section (DIV2)
5173
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5777
If we read it by the wisedome, then is it apposed to forcible meanes. For indeed true religion is neuer wrought in one, by compulsion.
If we read it by the Wisdom, then is it apposed to forcible means. For indeed true Religion is never wrought in one, by compulsion.
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(21) section (DIV2)
5175
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5778
It is the gentle perswasion of the Spirit that winneth men.
It is the gentle persuasion of the Spirit that wins men.
pn31 vbz dt j n1 pp-f dt n1 cst vvz n2.
(21) section (DIV2)
5175
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5779
So as vnlesse we bend our harts to attend and marke, we shall hardly be wone.
So as unless we bend our hearts to attend and mark, we shall hardly be won.
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(21) section (DIV2)
5176
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5780
If we read it to the wisedome, we must know that wicked men must be turned to godly, not godly to wicked.
If we read it to the Wisdom, we must know that wicked men must be turned to godly, not godly to wicked.
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(21) section (DIV2)
5177
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5781
The third, and last speech followeth and is of the Angels owne adding from God, to prepare, &c. This in effect is the same with the former.
The third, and last speech follows and is of the Angels own adding from God, to prepare, etc. This in Effect is the same with the former.
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(21) section (DIV2)
5178
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5782
Where is declared, what Iohn shall doe, and vpon whom. He shall make ready for the Lord a people prepared.
Where is declared, what John shall do, and upon whom. He shall make ready for the Lord a people prepared.
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(21) section (DIV2)
5179
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5783
The Lord, as it signifieth the true Iehouah, so also Christ, as verse: 17. To make ready, is as the thing is:The Lord, as it signifies the true Jehovah, so also christ, as verse: 17. To make ready, is as the thing is:
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(21) section (DIV2)
5180
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5784
heere it signifieth to make ready to receiue Christ. Quest. Did not those who repented at Iohns preaching, and were baptised, receiue Christ? Aun. Yes:
Here it signifies to make ready to receive christ. Quest. Did not those who repented At Iohns preaching, and were baptised, receive christ? Nias. Yes:
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(21) section (DIV2)
5181
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5785
but not so cleerly, and so fully, as by Christ, and afterward. Know that, 1 All our preaching is to bring to Christ.
but not so clearly, and so Fully, as by christ, and afterwards. Know that, 1 All our preaching is to bring to christ.
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(21) section (DIV2)
5183
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5786
2 It is a good degree of profiting, to be fitter for Christ. 3 We must alwayes be more and more fit to receiue Christ.
2 It is a good degree of profiting, to be fitter for christ. 3 We must always be more and more fit to receive christ.
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(21) section (DIV2)
5186
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5787
A people, is many, as before. People, is most vsuall terme, to set out the Iewes by.A people, is many, as before. People, is most usual term, to Set out the Iewes by.
dt n1, vbz d, c-acp a-acp. n1, vbz av-ds j n1, pc-acp vvi av dt np2 p-acp.
(21) section (DIV2)
5188
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5788
Prepared, is (as I take it) appointed. For to say, to make ready a thing prepared, repeateth the same.Prepared, is (as I take it) appointed. For to say, to make ready a thing prepared, repeateth the same.
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(21) section (DIV2)
5189
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5789
I iudge therefore, that the Angell meaneth, appointed from all eternitie, & predestinated heerunto. So as whosoeuer is called and turned, is predestinated:
I judge Therefore, that the Angel means, appointed from all eternity, & predestinated hereunto. So as whosoever is called and turned, is predestinated:
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(21) section (DIV2)
5190
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5790
neither are any conuerted who are not predestinated, and those who are predestinate, must be prepared to conuersion or turning.
neither Are any converted who Are not predestinated, and those who Are predestinate, must be prepared to conversion or turning.
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(21) section (DIV2)
5190
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5791
Thus far the Angels first speech, his second or answering speech followeth, from the 18 verse to the end of the 20. And it is an answere of a demand, which Zachary made, verse, 18.
Thus Far the Angels First speech, his second or answering speech follows, from the 18 verse to the end of the 20. And it is an answer of a demand, which Zachary made, verse, 18.
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(21) section (DIV2)
5191
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5792
First therefore we must consider the demaund, which is the occasion: secondly, the answere, 19 and 20 verse.
First Therefore we must Consider the demand, which is the occasion: secondly, the answer, 19 and 20 verse.
ord av pns12 vmb vvi dt n1, r-crq vbz dt n1: ord, dt n1, crd cc crd n1.
(21) section (DIV2)
5192
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5793
The demaund is, then Zacharias said to the Angell, &c. Where is declared that he said, and what it was.
The demand is, then Zacharias said to the Angel, etc. Where is declared that he said, and what it was.
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(21) section (DIV2)
5193
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5794
That he said, then Zacharias said to the Angell. And heere are to be considered, 1 the time, 2 persons, 3 thing.
That he said, then Zacharias said to the Angel. And Here Are to be considered, 1 the time, 2 Persons, 3 thing.
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(21) section (DIV2)
5194
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5795
The time then, in Greeke, and: it commeth to the same. The meaning is, that when the Angell had done speaking, not before, Zacharias spoke. To teach vs,
The time then, in Greek, and: it comes to the same. The meaning is, that when the Angel had done speaking, not before, Zacharias spoke. To teach us,
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(21) section (DIV2)
5196
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5796
1 That we must attend to all Gods word, and not leaue to heare. 2 It is a point of good manners, not to interrupt one in his speech.
1 That we must attend to all God's word, and not leave to hear. 2 It is a point of good manners, not to interrupt one in his speech.
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(21) section (DIV2)
5197
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5797
The person speaking is Zacharias, a iust man, and yet heere offending. So as iust men haue their weaknesses.
The person speaking is Zacharias, a just man, and yet Here offending. So as just men have their Weaknesses.
dt n1 vvg vbz np1, dt j n1, cc av av vvg. av c-acp j n2 vhb po32 n2.
(21) section (DIV2)
5199
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5798
Wherefore, 1 Godly men had neede be carefull ouer themselues.
Wherefore, 1 Godly men had need be careful over themselves.
c-crq, crd j n2 vhd n1 vbi j p-acp px32.
(21) section (DIV2)
5200
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5799
2 And wicked men haue no iust cause, to insult vpon the godly for their slips.
2 And wicked men have no just cause, to insult upon the godly for their slips.
crd cc j n2 vhb dx j n1, pc-acp vvi p-acp dt j p-acp po32 n2.
(21) section (DIV2)
5201
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5800
3 And againe, godly men must not thinke their owne estate desperate if they slip. The person to whom the speech is, is the Angell. Of this Angell before.
3 And again, godly men must not think their own estate desperate if they slip. The person to whom the speech is, is the Angel. Of this Angel before.
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(21) section (DIV2)
5202
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5801
It is not said that Zacharias knew it was an Angell, these are the Euangelists words.
It is not said that Zacharias knew it was an Angel, these Are the Evangelists words.
pn31 vbz xx vvn cst np1 vvd pn31 vbds dt n1, d vbr dt n2 n2.
(21) section (DIV2)
5204
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5802
Neither was it much materiall he should haue knowen it. He ought to haue beleeued his message.
Neither was it much material he should have known it. He ought to have believed his message.
av-d vbds pn31 d j-jn pns31 vmd vhi vvn pn31. pns31 vmd pc-acp vhi vvn po31 n1.
(21) section (DIV2)
5204
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5803
It seemeth he knew not thoroughly, that he was an Angell, because the Angell telleth him, verse, 19, that he so was.
It seems he knew not thoroughly, that he was an Angel, Because the Angel Telleth him, verse, 19, that he so was.
pn31 vvz pns31 vvd xx av-j, cst pns31 vbds dt n1, c-acp dt n1 vvz pno31, n1, crd, cst pns31 av vbds.
(21) section (DIV2)
5204
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5804
Only the meaning heere is, that Zachary spake, to him, who appeared and spake to him.
Only the meaning Here is, that Zachary spoke, to him, who appeared and spoke to him.
av-j dt n1 av vbz, cst np1 vvd, p-acp pno31, r-crq vvd cc vvd p-acp pno31.
(21) section (DIV2)
5205
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5805
If Zacharias did not know it was an Angel, marke that we had need looke to our speeches.
If Zacharias did not know it was an Angel, mark that we had need look to our Speeches.
cs np1 vdd xx vvi pn31 vbds dt n1, vvb cst pns12 vhd n1 vvi p-acp po12 n2.
(21) section (DIV2)
5206
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5806
We speake & so doe many times, before greater personages, then we thinke for, looke 1, Cor, 11, 10. for the Angels.
We speak & so do many times, before greater Personages, then we think for, look 1, Cor, 11, 10. for the Angels.
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(21) section (DIV2)
5206
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5807
If he knew it was an Angel, and did not forbeare, see the corruption of our hart, which cannot be kept in by the presence of Angels.
If he knew it was an Angel, and did not forbear, see the corruption of our heart, which cannot be kept in by the presence of Angels.
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(21) section (DIV2)
5207
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5808
The thing is, that he said. His speaking need not to be spoken of.
The thing is, that he said. His speaking need not to be spoken of.
dt n1 vbz, cst pns31 vvd. po31 vvg n1 xx pc-acp vbi vvn pp-f.
(21) section (DIV2)
5208
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5809
Onely marke in both, that euen Zachary could not rest and settle himselfe vpon the plaine, and bare word of God.
Only mark in both, that even Zachary could not rest and settle himself upon the plain, and bore word of God.
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(21) section (DIV2)
5210
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5810
So hard a thing is it, for euery of vs to doe the like, wee must all be questioning and moouing more speech.
So hard a thing is it, for every of us to do the like, we must all be questioning and moving more speech.
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(21) section (DIV2)
5211
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5811
It was not so with Eli, Ezechias. That which he said, was, Whereby shall I know this? For I am, &c. It is of doubting, wherein hee demaundeth a signe, and sheweth that he hath reason so to doe.
It was not so with Eli, Hezekiah. That which he said, was, Whereby shall I know this? For I am, etc. It is of doubting, wherein he demandeth a Signen, and shows that he hath reason so to do.
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(21) section (DIV2)
5211
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5812
He demandeth a signe, in saying, whereby, that is, by what signe, shall I know this? He sheweth his reason in the other words following.
He demandeth a Signen, in saying, whereby, that is, by what Signen, shall I know this? He shows his reason in the other words following.
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(21) section (DIV2)
5214
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5813
Now to demaunde a signe, may not seeme to be simply vnlawfull, for Gedion did it twice.
Now to demand a Signen, may not seem to be simply unlawful, for Gideon did it twice.
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(21) section (DIV2)
5215
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5814
Iudg. 6, 37, 39, So did Abraham, Gene, 15, 8. And Moses couertly, Exod, 4, 1, and Ezechias, Esay, 38, 22.
Judges 6, 37, 39, So did Abraham, Gene, 15, 8. And Moses covertly, Exod, 4, 1, and Hezekiah, Isaiah, 38, 22.
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(21) section (DIV2)
5215
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5815
And yet crauing this signe, he is not onely rebuked, but corrected for it. For better cleering whereof, know that a signe in Scriptures is desired two waies.
And yet craving this Signen, he is not only rebuked, but corrected for it. For better clearing whereof, know that a Signen in Scriptures is desired two ways.
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(21) section (DIV2)
5217
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5816
Either for to beget increase fayth. To beget faith, the Iewes desire a signe, and are rebuked, because they did not, nor would not belieue without.
Either for to beget increase faith. To beget faith, the Iewes desire a Signen, and Are rebuked, Because they did not, nor would not believe without.
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(21) section (DIV2)
5219
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5817
To increase faith, did Abraham and Gedion desire a signe. For it is witnessed of Abraham that hee did belieue. Gene, 15, 6. Zachary did desire a signe in the former sort, and is iustly punished therefore.
To increase faith, did Abraham and Gideon desire a Signen. For it is witnessed of Abraham that he did believe. Gene, 15, 6. Zachary did desire a Signen in the former sort, and is justly punished Therefore.
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(21) section (DIV2)
5221
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5818
It is worth the marking, that Maries speech dooth not much differ from this. Looke Luke 1, 34, & yet her mind was farre differing from Zacharias.
It is worth the marking, that Mary's speech doth not much differ from this. Look Lycia 1, 34, & yet her mind was Far differing from Zacharias.
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(21) section (DIV2)
5223
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5819
1 Marke that likenesse of speech, doth not alwaies argue likenesse of disposition. 2 We hardly belieue Gods bare word.
1 Mark that likeness of speech, does not always argue likeness of disposition. 2 We hardly believe God's bore word.
crd n1 cst n1 pp-f n1, vdz xx av vvi n1 pp-f n1. crd pns12 av vvb n2 j n1.
(21) section (DIV2)
5224
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5820
3 It is a sinne not to belieue the word without a signe. Therefore Papists wrong themselues, when they require miracles for our doctrine.
3 It is a sin not to believe the word without a Signen. Therefore Papists wrong themselves, when they require Miracles for our Doctrine.
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(21) section (DIV2)
5226
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5821
He sheweth he hath some shew of reason to demaund a signe, for I am an old man, &c. And heere it is well, that Zachary remembreth his condition,
He shows he hath Some show of reason to demand a Signen, for I am an old man, etc. And Here it is well, that Zachary Remember his condition,
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(21) section (DIV2)
5227
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5822
as wee all should, old or young, that we are mortall.
as we all should, old or young, that we Are Mortal.
c-acp pns12 d vmd, j cc j, cst pns12 vbr j-jn.
(21) section (DIV2)
5227
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5823
But euill it is that Zachary abuseth the course of nature, to impeach and weaken the power of God: as wee many times doe.
But evil it is that Zachary abuseth the course of nature, to impeach and weaken the power of God: as we many times do.
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(21) section (DIV2)
5228
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5824
Thus farre the demaunde or occasion: now followeth the matter of the answer.
Thus Far the demand or occasion: now follows the matter of the answer.
av av-j dt n1 cc n1: av vvz dt n1 pp-f dt n1.
(21) section (DIV2)
5229
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5825
verse 19, 20. All which is to shew Zacharias, that he had no cause to doubt,
verse 19, 20. All which is to show Zacharias, that he had no cause to doubt,
n1 crd, crd av-d r-crq vbz pc-acp vvi np1, cst pns31 vhd dx n1 pc-acp vvi,
(21) section (DIV2)
5229
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5826
& that he should haue a signe.
& that he should have a Signen.
cc cst pns31 vmd vhi dt n1.
(21) section (DIV2)
5229
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5827
But first marke, the Angell doth not shake of Zacharie, and giue ouer further conference vppon his vnbeliefe,
But First mark, the Angel does not shake of Zacharias, and give over further conference upon his unbelief,
p-acp ord n1, dt n1 vdz xx vvi pp-f np1, cc vvi p-acp jc n1 p-acp po31 n1,
(21) section (DIV2)
5230
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5828
but yet vouchsafed to continue speech. So good is God to sinfull man, so kind should wee be in our charge,
but yet vouchsafed to continue speech. So good is God to sinful man, so kind should we be in our charge,
cc-acp av vvd pc-acp vvi n1. av j vbz np1 p-acp j n1, av n1 vmd pns12 vbi p-acp po12 n1,
(21) section (DIV2)
5230
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5829
when there is no sinning wilfully, to follow and conuince all wee can.
when there is no sinning wilfully, to follow and convince all we can.
c-crq pc-acp vbz dx vvg av-j, pc-acp vvi cc vvi d pns12 vmb.
(21) section (DIV2)
5230
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5830
Now the Angell sheweth, that Zacharie hath no cause to suspect him of falshood, from his nature, office, & calling.
Now the Angel shows, that Zacharias hath no cause to suspect him of falsehood, from his nature, office, & calling.
av dt n1 vvz, cst np1 vhz dx n1 pc-acp vvi pno31 pp-f n1, p-acp po31 n1, n1, cc vvg.
(21) section (DIV2)
5231
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5831
Nature, for that hee is an Angell, as appeareth by his name, office, and calling in the rest.
Nature, for that he is an Angel, as appears by his name, office, and calling in the rest.
n1, c-acp cst pns31 vbz dt n1, c-acp vvz p-acp po31 n1, n1, cc vvg p-acp dt n1.
(21) section (DIV2)
5232
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5832
No good Angell will, or indeede can lye, I am such an one: therefore.
No good Angel will, or indeed can lie, I am such an one: Therefore.
dx j n1 vmb, cc av vmb vvi, pns11 vbm d dt pi: av.
(21) section (DIV2)
5233
Image 198
5833
That hee is such an one, appeareth by his name, I am, that is, I am called Gabriell.
That he is such an one, appears by his name, I am, that is, I am called Gabriel.
cst pns31 vbz d dt pi, vvz p-acp po31 n1, pns11 vbm, cst vbz, pns11 vbm vvn np1.
(21) section (DIV2)
5234
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5834
Marke first, if Angels words be true, much more Gods.
Mark First, if Angels words be true, much more God's
n1 ord, cs n2 n2 vbb j, av-d av-dc n2
(21) section (DIV2)
5235
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5835
The Angell telleth his name, to shew that these are a part of those matters, that were before expounded by this Angel, to Daniell in his prophecie,
The Angel Telleth his name, to show that these Are a part of those matters, that were before expounded by this Angel, to Daniell in his prophecy,
dt n1 vvz po31 n1, pc-acp vvi cst d vbr dt n1 pp-f d n2, cst vbdr a-acp vvn p-acp d n1, p-acp np1 p-acp po31 n1,
(21) section (DIV2)
5236
Image 199
5836
and so to get the more credit.
and so to get the more credit.
cc av pc-acp vvi dt av-dc n1.
(21) section (DIV2)
5236
Image 199
5837
VVhere one would maruaile, that a man seene in the Scriptures (as it is like Zacharias was) could be ignorant of this:
Where one would marvel, that a man seen in the Scriptures (as it is like Zacharias was) could be ignorant of this:
c-crq pi vmd vvi, cst dt n1 vvn p-acp dt n2 (c-acp pn31 vbz av-j np1 vbds) vmd vbi j pp-f d:
(21) section (DIV2)
5237
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5838
but such are we most of vs. Quest.
but such Are we most of us Quest.
cc-acp d vbr pns12 ds pp-f pno12 n1.
(21) section (DIV2)
5237
Image 199
5839
Haue Angels names? Looke Tremellius notes on the Syriac Paraphrase in this place, and on Iunius vpon Tob, 12, 15. Aun.
Have Angels names? Look Tremellius notes on the Syriac paraphrase in this place, and on Iunius upon Tob, 12, 15. Nias.
vhb n2 n2? n1 np1 vvz p-acp dt np1 n1 p-acp d n1, cc p-acp np1 p-acp vvb, crd, crd dt.
(21) section (DIV2)
5238
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5840
I thinke they haue not, for indeed it is not needfull, God and themselues, knowing them, and distinguishing them well enough.
I think they have not, for indeed it is not needful, God and themselves, knowing them, and distinguishing them well enough.
pns11 vvb pns32 vhb xx, c-acp av pn31 vbz xx j, np1 cc px32, vvg pno32, cc vvg pno32 av av-d.
(21) section (DIV2)
5238
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5841
And though GOD be said to call the starres by theyr names, the meaning is, that God knoweth them euery one,
And though GOD be said to call the Stars by their names, the meaning is, that God Knoweth them every one,
cc cs np1 vbb vvn pc-acp vvi dt n2 p-acp po32 n2, dt n1 vbz, cst np1 vvz pno32 d pi,
(21) section (DIV2)
5239
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5842
and hath them at his commandement. So as when Angels are named, it is but for our capacitie.
and hath them At his Commandment. So as when Angels Are nam, it is but for our capacity.
cc vhz pno32 p-acp po31 n1. av c-acp c-crq n2 vbr vvn, pn31 vbz p-acp p-acp po12 n1.
(21) section (DIV2)
5239
Image 199
5843
The office is, that he is standing in the presence of God. It is a speech taken from men, shewing speciall fauour to theyr attendants.
The office is, that he is standing in the presence of God. It is a speech taken from men, showing special favour to their attendants.
dt n1 vbz, cst pns31 vbz vvg p-acp dt n1 pp-f np1. pn31 vbz dt n1 vvn p-acp n2, vvg j n1 p-acp po32 n2.
(21) section (DIV2)
5240
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5844
The Angell heereby meaneth, that hee is not the basest euen among the Angels. The Angels thinke no scorne to serue God: 2 they are very diligent.
The Angel hereby means, that he is not the Basest even among the Angels. The Angels think no scorn to serve God: 2 they Are very diligent.
dt n1 av vvz, cst pns31 vbz xx dt js av p-acp dt n2. dt n2 vvb dx n1 pc-acp vvi np1: crd pns32 vbr av j.
(21) section (DIV2)
5241
Image 199
5845
Though the phrase, meant, hee is wont to stand in the immediat presence of God, yet we may learne, euen in our places we are before God.
Though the phrase, meant, he is wont to stand in the immediate presence of God, yet we may Learn, even in our places we Are before God.
cs dt n1, vvd, pns31 vbz j pc-acp vvi p-acp dt j n1 pp-f np1, av pns12 vmb vvi, av p-acp po12 n2 pns12 vbr p-acp np1.
(21) section (DIV2)
5243
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5846
The force of the reason is this, I am in very chiefe place, therefore I doe not lie.
The force of the reason is this, I am in very chief place, Therefore I do not lie.
dt n1 pp-f dt n1 vbz d, pns11 vbm p-acp j j-jn n1, av pns11 vdb xx vvi.
(21) section (DIV2)
5244
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5847
Whereby he teacheth, the greater his place is, the lesser should his sin be. His calling is, that he is sent, and that with his message.
Whereby he Teaches, the greater his place is, the lesser should his since be. His calling is, that he is sent, and that with his message.
c-crq pns31 vvz, dt jc po31 n1 vbz, dt jc vmd po31 n1 vbi. po31 n-vvg vbz, cst pns31 vbz vvn, cc cst p-acp po31 n1.
(21) section (DIV2)
5244
Image 199
5848
Sending, is commaundement from lawfull authoritie to goe. 1 The Angel came not without sending, no more must any.
Sending, is Commandment from lawful Authority to go. 1 The Angel Come not without sending, no more must any.
vvg, vbz n1 p-acp j n1 pc-acp vvi. vvd dt n1 vvd xx p-acp vvg, av-dx dc vmb d.
(21) section (DIV2)
5246
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5849
2 The Angell beeing sent in matters of the Gospel, did not disdaine: men should not think theyr sonnes too good to be Ministers.
2 The Angel being sent in matters of the Gospel, did not disdain: men should not think their Sons too good to be Ministers.
crd dt n1 vbg vvn p-acp n2 pp-f dt n1, vdd xx vvi: n2 vmd xx vvi po32 n2 av j pc-acp vbi n2.
(21) section (DIV2)
5248
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5850
3 Men may presume they are sent, when they haue a gift, and their vse thereof is required by lawfull authority.
3 Men may presume they Are sent, when they have a gift, and their use thereof is required by lawful Authority.
crd n2 vmb vvi pns32 vbr vvn, c-crq pns32 vhb dt n1, cc po32 n1 av vbz vvn p-acp j n1.
(21) section (DIV2)
5249
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5851
The message was to speake, and to tell these glad tydings. The Angell would not speake without Gods direction, we must doe nothing without the same.
The message was to speak, and to tell these glad tidings. The Angel would not speak without God's direction, we must do nothing without the same.
dt n1 vbds pc-acp vvi, cc pc-acp vvi d j n2. dt n1 vmd xx vvi p-acp ng1 n1, pns12 vmb vdi pix p-acp dt d.
(21) section (DIV2)
5250
Image 199
5852
Euen speech is a good mercy of God. Our harts must needs be dull, when they will not belieue glad tydings for themselues.
Even speech is a good mercy of God. Our hearts must needs be dull, when they will not believe glad tidings for themselves.
av n1 vbz dt j n1 pp-f np1. po12 n2 vmb av vbi j, c-crq pns32 vmb xx vvi j n2 p-acp px32.
(21) section (DIV2)
5252
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5853
Hetherto that Zacharias had no cause to doubt, now followeth touching his demanding a signe, which in some sort is granted. For, himselfe is the signe.
Hitherto that Zacharias had no cause to doubt, now follows touching his demanding a Signen, which in Some sort is granted. For, himself is the Signen.
av cst np1 vhd dx n1 pc-acp vvi, av vvz vvg po31 vvg dt n1, r-crq p-acp d n1 vbz vvn. p-acp, px31 vbz dt n1.
(21) section (DIV2)
5254
Image 199
5854
Where we see, that a man in some sort may haue his desire, and be neuer the better,
Where we see, that a man in Some sort may have his desire, and be never the better,
c-crq pns12 vvb, cst dt n1 p-acp d n1 vmb vhi po31 n1, cc vbb av-x dt jc,
(21) section (DIV2)
5255
Image 199
5855
as Lot, Genesis, 13. Baruch, Iudg, 4.
as Lot, Genesis, 13. baruch, Judge, 4.
c-acp n1, n1, crd np1, n1, crd
(21) section (DIV2)
5255
Image 199
5856
So as that it is not good, to let our selues loose to by and rouing desires:
So as that it is not good, to let our selves lose to by and roving Desires:
av p-acp cst pn31 vbz xx j, pc-acp vvi po12 n2 vvi p-acp p-acp cc j-vvg n2:
(21) section (DIV2)
5256
Image 199
5857
but onely to hang vpon God. Now in this 20. verse, where is the signe, is the Preface. Narration.
but only to hang upon God. Now in this 20. verse, where is the Signen, is the Preface. Narration.
cc-acp av-j pc-acp vvi p-acp np1. av p-acp d crd n1, q-crq vbz dt n1, vbz dt n1. n1.
(21) section (DIV2)
5256
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5858
Preface, in the word, Behold. It is an vsuall word in the Hebrew tongue, in turning the narration, to shew some presently certaine thing, not alwaies a wonder.
Preface, in the word, Behold. It is an usual word in the Hebrew tongue, in turning the narration, to show Some presently certain thing, not always a wonder.
n1, p-acp dt n1, vvb. pn31 vbz dt j n1 p-acp dt njp n1, p-acp vvg dt n1, pc-acp vvi d av-j j n1, xx av dt n1.
(21) section (DIV2)
5258
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5859
So as God can presently conuince.
So as God can presently convince.
av p-acp np1 vmb av-j vvi.
(21) section (DIV2)
5259
Image 199
5860
The narration is in the rest, and telleth Zachary of a correction which he is like to haue. So as,
The narration is in the rest, and Telleth Zachary of a correction which he is like to have. So as,
dt n1 vbz p-acp dt n1, cc vvz np1 pp-f dt n1 r-crq pns31 vbz av-j pc-acp vhi. av a-acp,
(21) section (DIV2)
5260
Image 199
5861
The godly are subiest to the crosse. Not to discharge punishments otherwise to be suffered afterward: but,
The godly Are subiest to the cross. Not to discharge punishments otherwise to be suffered afterwards: but,
dt j vbr n1 p-acp dt n1. xx pc-acp vvi n2 av pc-acp vbi vvn av: cc-acp,
(21) section (DIV2)
5261
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5862
1 To bring them to see theyr sinnes: 2 To seeke forgiuenesse of them in Christ. 3 To take heede of them for afterward. 4 To exercise their faith,
1 To bring them to see their Sins: 2 To seek forgiveness of them in christ. 3 To take heed of them for afterwards. 4 To exercise their faith,
vvd pc-acp vvi pno32 pc-acp vvi po32 n2: crd p-acp vvi n1 pp-f pno32 p-acp np1. crd pc-acp vvi n1 pp-f pno32 p-acp av. crd pc-acp vvi po32 n1,
(21) section (DIV2)
5262
Image 199
5863
and repentance, stir them vp to prayer, humiliation, compassion, &c. So as that when we haue any crosse, wee should vse it to these ends.
and Repentance, stir them up to prayer, humiliation, compassion, etc. So as that when we have any cross, we should use it to these ends.
cc n1, vvb pno32 a-acp p-acp n1, n1, n1, av av p-acp cst c-crq pns12 vhb d n1, pns12 vmd vvi pn31 p-acp d n2.
(21) section (DIV2)
5262
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5864
Of this crosse are noted the kind, dumnesse. continuance. cause.
Of this cross Are noted the kind, dumnesse. Continuance. cause.
pp-f d n1 vbr vvn dt n1, n1. n1. n1.
(21) section (DIV2)
5264
Image 199
5865
Kinde, in that it is told him he shall be dumbe, and not able to speake.
Kind, in that it is told him he shall be dumb, and not able to speak.
j, p-acp cst pn31 vbz vvn pno31 pns31 vmb vbi j, cc xx j pc-acp vvi.
(21) section (DIV2)
5265
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5866
1 So as wee must acknowledge speech to be the gift of GOD. 2 That God can punish like fault with like correction.
1 So as we must acknowledge speech to be the gift of GOD. 2 That God can Punish like fault with like correction.
vvn av c-acp pns12 vmb vvi n1 pc-acp vbi dt n1 pp-f np1. crd cst np1 vmb vvi j n1 p-acp j n1.
(21) section (DIV2)
5266
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5867
He that belieueth not the word, shall not speake, hee that harkneth not to Gods word, shall speake none of his own. &c. Take heede then of sinne,
He that Believeth not the word, shall not speak, he that harkneth not to God's word, shall speak none of his own. etc. Take heed then of sin,
pns31 cst vvz xx dt n1, vmb xx vvi, pns31 cst vvz xx p-acp npg1 n1, vmb vvi pix pp-f po31 d. av vvb n1 av pp-f n1,
(21) section (DIV2)
5267
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5868
for as euery sinne hath his baite, so hath it a whip. 3 That God in the midst of punishments is mercifull.
for as every sin hath his bait, so hath it a whip. 3 That God in the midst of punishments is merciful.
c-acp c-acp d n1 vhz po31 n1, av vhz pn31 dt n1. crd cst np1 p-acp dt n1 pp-f n2 vbz j.
(21) section (DIV2)
5267
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5869
He leaueth to Zachary his hearing, seeing, vnderstanding, &c.
He Leaveth to Zachary his hearing, seeing, understanding, etc.
pns31 vvz p-acp np1 po31 n-vvg, vvg, vvg, av
(21) section (DIV2)
5268
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5870
There is none of vs, but in our greatest crosses, wee may obserue many mercies of God towards vs,
There is none of us, but in our greatest Crosses, we may observe many Mercies of God towards us,
pc-acp vbz pix pp-f pno12, cc-acp p-acp po12 js n2, pns12 vmb vvi d n2 pp-f np1 p-acp pno12,
(21) section (DIV2)
5269
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5871
so as wee ought to forbeare murmuring, and exaggerating our griefes. The continuance is, vntill the day that, &c. This was ouer or vnder tenne months.
so as we ought to forbear murmuring, and exaggerating our griefs. The Continuance is, until the day that, etc. This was over or under tenne months.
av c-acp pns12 vmd pc-acp vvi vvg, cc vvg po12 n2. dt n1 vbz, p-acp dt n1 cst, av d vbds a-acp cc p-acp crd n2.
(21) section (DIV2)
5269
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5872
So as the crosse continueth sometimes somewhile vpon Gods children, this could not be but great, that Zacharias speech, which was wont to be vsed in profitable matters,
So as the cross Continueth sometime somewhile upon God's children, this could not be but great, that Zacharias speech, which was wont to be used in profitable matters,
av p-acp dt n1 vvz av av p-acp npg1 n2, d vmd xx vbi p-acp j, cst np1 n1, r-crq vbds j pc-acp vbi vvn p-acp j n2,
(21) section (DIV2)
5271
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5873
for teaching his houshold, for prayer, for conference, should be restrained: yet so it is. 1 The longer crosses continue, the better should we be by them.
for teaching his household, for prayer, for conference, should be restrained: yet so it is. 1 The longer Crosses continue, the better should we be by them.
p-acp vvg po31 n1, p-acp n1, p-acp n1, vmd vbi vvn: av av pn31 vbz. vvd dt jc n2 vvi, dt av-jc vmd pns12 vbi p-acp pno32.
(21) section (DIV2)
5271
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5874
2 And get more spirituall prouision for the bearing of them.
2 And get more spiritual provision for the bearing of them.
crd cc vvi av-dc j n1 p-acp dt n-vvg pp-f pno32.
(21) section (DIV2)
5273
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5875
Now God limiteth this time, to make Zachary as desirous of a sonne, as hee was distrustfull, when one was promised. The cause remaineth, because. &c. Not to belieue, is not to belieue the truth.
Now God limiteth this time, to make Zachary as desirous of a son, as he was distrustful, when one was promised. The cause remains, Because. etc. Not to believe, is not to believe the truth.
av np1 vvz d n1, pc-acp vvi np1 p-acp j pp-f dt n1, c-acp pns31 vbds j, c-crq pi vbds vvn. dt n1 vvz, p-acp. av xx pc-acp vvi, vbz xx pc-acp vvi dt n1.
(21) section (DIV2)
5274
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5876
It is a fault, not to belieue Gods word, how improbable soeuer it seeme. 1 An Angell is not to be belieued, if hee speake otherwise then is written.
It is a fault, not to believe God's word, how improbable soever it seem. 1 an Angel is not to be believed, if he speak otherwise then is written.
pn31 vbz dt n1, xx pc-acp vvi npg1 n1, c-crq j av pn31 vvi. vvd dt n1 vbz xx pc-acp vbi vvn, cs pns31 vvb av av vbz vvn.
(21) section (DIV2)
5277
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5877
2 Angels and Ministers wordes from God must be belieued. 3 Euery parcell of Gods word, in time shall be performed.
2 Angels and Ministers words from God must be believed. 3 Every parcel of God's word, in time shall be performed.
crd n2 cc n2 n2 p-acp np1 vmb vbi vvn. crd d n1 pp-f npg1 n1, p-acp n1 vmb vbi vvn.
(21) section (DIV2)
5279
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5878
Thus far the Angels speech alone: now follow certaine euents with it, and vpon it.
Thus Far the Angels speech alone: now follow certain events with it, and upon it.
av av-j dt ng1 n1 av-j: av vvb j n2 p-acp pn31, cc p-acp pn31.
(21) section (DIV2)
5281
Image 200
5879
verse 21, 22, 23. And those are three, 1 Zacharias tarying in the Temple, ver, 21, 2 His dumbnesse, verse 22. 3 His going home, ver, 23. Zacharias tarrying is first set downe, in that it is said, hee tarried in the Temple.
verse 21, 22, 23. And those Are three, 1 Zacharias tarrying in the Temple, ver, 21, 2 His dumbness, verse 22. 3 His going home, for, 23. Zacharias tarrying is First Set down, in that it is said, he tarried in the Temple.
n1 crd, crd, crd cc d vbr crd, crd np1 vvg p-acp dt n1, fw-la, crd, crd po31 n1, n1 crd crd po31 vvg av-an, p-acp, crd np1 vvg vbz ord vvd a-acp, p-acp cst pn31 vbz vvn, pns31 vvd p-acp dt n1.
(21) section (DIV2)
5281
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5880
Secondly, it is set out, 1 by the peoples wayting, 2 by theyr admiration. In the setting downe, are the person, place, of both which we haue spoken before.
Secondly, it is Set out, 1 by the peoples waiting, 2 by their admiration. In the setting down, Are the person, place, of both which we have spoken before.
ord, pn31 vbz vvn av, vvn p-acp dt ng1 vvg, crd p-acp po32 n1. p-acp dt n-vvg a-acp, vbr dt n1, n1, pp-f d r-crq pns12 vhb vvn a-acp.
(21) section (DIV2)
5282
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5881
The thing is tarrying, that is continuance of time, more then vsuall. The vsuall time was, while the incense vvas burnt.
The thing is tarrying, that is Continuance of time, more then usual. The usual time was, while the incense was burned.
dt n1 vbz vvg, cst vbz n1 pp-f n1, av-dc cs j. dt j n1 vbds, cs dt n1 vbds vvn.
(21) section (DIV2)
5284
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5882
This when God otherwise would, Zacharias did exceede.
This when God otherwise would, Zacharias did exceed.
np1 c-crq np1 av vmd, np1 vdd vvi.
(21) section (DIV2)
5284
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5883
So as it may iustly fall out, that holy assemblies may longer then ordinary, be continued,
So as it may justly fallen out, that holy assemblies may longer then ordinary, be continued,
av c-acp pn31 vmb av-j vvi av, cst j n2 vmb av-jc cs j, vbb vvn,
(21) section (DIV2)
5285
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5884
namely, when iust occasions warrantable by the word require.
namely, when just occasions warrantable by the word require.
av, c-crq j n2 j p-acp dt n1 vvb.
(21) section (DIV2)
5285
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5885
So as men must not at all times, tye such exercise to the same stint of time.
So as men must not At all times, tie such exercise to the same stint of time.
av p-acp n2 vmb xx p-acp d n2, vvb d n1 p-acp dt d n1 pp-f n1.
(21) section (DIV2)
5286
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5886
Nor blame theyr Zachariasses, if they sometimes continue longer then at other times. Marke also that sometimes good customes may be ouerruled, by an higher commaundement of God.
Nor blame their Zachariasses, if they sometime continue longer then At other times. Mark also that sometime good customs may be overruled, by an higher Commandment of God.
ccx vvb po32 np1, cs pns32 av vvi av-jc cs p-acp j-jn n2. vvb av cst av j n2 vmb vbi vvn, p-acp dt jc n1 pp-f np1.
(21) section (DIV2)
5287
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5887
Zacharias tarrying, is first set out, by that the people wayted. The people, as before, many together.
Zacharias tarrying, is First Set out, by that the people waited. The people, as before, many together.
np1 vvg, vbz ord vvn av, p-acp d dt n1 vvd. dt n1, c-acp a-acp, d av.
(21) section (DIV2)
5289
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5888
Wayting, was theyr tarrying till he came. Which they ought to haue done, for that Zacharias was busie with God for them.
Waiting, was their tarrying till he Come. Which they ought to have done, for that Zacharias was busy with God for them.
vvg, vbds po32 n-vvg p-acp pns31 vvd. r-crq pns32 vmd pc-acp vhi vdn, c-acp cst np1 vbds j p-acp np1 p-acp pno32.
(21) section (DIV2)
5291
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5889
So as though all must be diligent, yet if there should be any wayting, people (in matters of diuine worship) should waite for Ministers, rather thē Ministers for people.
So as though all must be diligent, yet if there should be any waiting, people (in matters of divine worship) should wait for Ministers, rather them Ministers for people.
av c-acp cs d vmb vbi j, av cs pc-acp vmd vbi d vvg, n1 (p-acp n2 pp-f j-jn n1) vmd vvi p-acp n2, av-c pno32 n2 p-acp n1.
(21) section (DIV2)
5293
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5890
Looke Cornelius his fact, Acts, 10, 24.
Look Cornelius his fact, Acts, 10, 24.
n1 np1 po31 n1, n2, crd, crd
(21) section (DIV2)
5293
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5891
And indeede for people that haue not prepared themselues at home, timely repayring to the assemblies, may supply domesticall wanting preparation.
And indeed for people that have not prepared themselves At home, timely repairing to the assemblies, may supply domestical wanting preparation.
cc av p-acp n1 cst vhb xx vvn px32 p-acp n1-an, av-j vvg p-acp dt n2, vmb vvi j j-vvg n1.
(21) section (DIV2)
5294
Image 200
5892
Men attend vpon Lawyers and Physitians, though they pray and pay. Note besides, that the people departed not, though Zacharias tarried longer then ordinarie.
Men attend upon Lawyers and Physicians, though they pray and pay. Note beside, that the people departed not, though Zacharias tarried longer then ordinary.
n2 vvb p-acp n2 cc n2, cs pns32 vvb cc vvi. vvb a-acp, cst dt n1 vvd xx, cs np1 vvd av-jc cs j.
(21) section (DIV2)
5295
Image 200
5893
It is a fault in people, when Ministers at set times are faine to attend vpon the people, till they come.
It is a fault in people, when Ministers At Set times Are feign to attend upon the people, till they come.
pn31 vbz dt n1 p-acp n1, c-crq n2 p-acp j-vvn n2 vbr j pc-acp vvi p-acp dt n1, c-acp pns32 vvb.
(21) section (DIV2)
5297
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5894
As also when the people depart, before the assembly be orderly dismissed. The peoples wondring noteth, 1 That they thought it a strange thing.
As also when the people depart, before the assembly be orderly dismissed. The peoples wondering notes, 1 That they Thought it a strange thing.
c-acp av c-crq dt n1 vvb, p-acp dt n1 vbb av-j vvn. dt ng1 vvg vvz, vvn cst pns32 vvd pn31 dt j n1.
(21) section (DIV2)
5298
Image 201
5895
So as Zacharias did not vse to breake good customes, no more should we.
So as Zacharias did not use to break good customs, no more should we.
av c-acp np1 vdd xx vvi pc-acp vvi j n2, av-dx av-dc vmd pns12.
(21) section (DIV2)
5299
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5896
2 As that the people did not hastily blame Zacharias for long tarrying, no more should we.
2 As that the people did not hastily blame Zacharias for long tarrying, no more should we.
crd c-acp d dt n1 vdd xx av-j vvi np1 p-acp j n-vvg, av-dx av-dc vmd pns12.
(21) section (DIV2)
5300
Image 201
5897
The second is his dumnesse, verse, 22. And this is set downe shortly, and more largely.
The second is his dumnesse, verse, 22. And this is Set down shortly, and more largely.
dt ord vbz po31 n1, n1, crd cc d vbz vvn a-acp av-j, cc av-dc av-j.
(21) section (DIV2)
5301
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5898
Shortly in two degrees, 1 That he was dumbe. 2 Continued dumbe. And of both these, somewhat was spoken before.
Shortly in two Degrees, 1 That he was dumb. 2 Continued dumb. And of both these, somewhat was spoken before.
av-j p-acp crd n2, vvn cst pns31 vbds j. crd vvn j. cc pp-f d d, av vbds vvn a-acp.
(21) section (DIV2)
5302
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5899
The larger setting downe of these, is in three poynts: 1 From the presentnes. 2 The occasion. 3 The effect.
The larger setting down of these, is in three points: 1 From the presentnes. 2 The occasion. 3 The Effect.
dt jc n-vvg a-acp pp-f d, vbz p-acp crd n2: crd p-acp dt n1. crd dt n1. crd dt n1.
(21) section (DIV2)
5303
Image 201
5900
The presentnesse, that as soone as euer hee came out, hee could not speake. So as wee must be perswaded of Gods almighty power, who can say, and doe,
The presentness, that as soon as ever he Come out, he could not speak. So as we must be persuaded of God's almighty power, who can say, and do,
dt n1, cst c-acp av c-acp av pns31 vvd av, pns31 vmd xx vvi. av c-acp pns12 vmb vbi vvn pp-f npg1 j-jn n1, r-crq vmb vvi, cc vdb,
(21) section (DIV2)
5304
Image 201
5901
and feare his threatnings, least they fall presently vpon vs. Quest. Why is his dumbnesse at his comming out noted? Aun.
and Fear his threatenings, lest they fallen presently upon us Quest. Why is his dumbness At his coming out noted? Nias.
cc vvb po31 n2-vvg, cs pns32 vvb av-j p-acp pno12 n1. q-crq vbz po31 n1 p-acp po31 vvg av vvn? dt.
(21) section (DIV2)
5305
Image 201
5902
For that eyther he should haue vsed some speech of edification vnto them, or made some defence for his long tarrying,
For that either he should have used Some speech of edification unto them, or made Some defence for his long tarrying,
p-acp cst d pns31 vmd vhi vvn d n1 pp-f n1 p-acp pno32, cc vvd d n1 p-acp po31 j n-vvg,
(21) section (DIV2)
5307
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5903
or dissolued the assembly with the blessing. Numb. 6, 23. The occasion is seeing a vision.
or dissolved the assembly with the blessing. Numb. 6, 23. The occasion is seeing a vision.
cc vvn dt n1 p-acp dt n1. j. crd, crd dt n1 vbz vvg dt n1.
(21) section (DIV2)
5307
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5904
And this is noted to be knowne by the people, and to haue been in the Temple.
And this is noted to be known by the people, and to have been in the Temple.
cc d vbz vvn pc-acp vbi vvn p-acp dt n1, cc pc-acp vhi vbn p-acp dt n1.
(21) section (DIV2)
5308
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5905
Vision is a sight, one of the meanes whereby God opened himselfe vnto his people. This was sometimes to the minde, sometimes to the bodie and eyes. As heere in this place.
Vision is a sighed, one of the means whereby God opened himself unto his people. This was sometime to the mind, sometime to the body and eyes. As Here in this place.
n1 vbz dt n1, crd pp-f dt n2 c-crq np1 vvd px31 p-acp po31 n1. d vbds av p-acp dt n1, av p-acp dt n1 cc n2. p-acp av p-acp d n1.
(21) section (DIV2)
5309
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5906
For it is most probable, that the Angell appeared in some visible shape. Now these visions were of speciall fauour, and not ordinarie.
For it is most probable, that the Angel appeared in Some visible shape. Now these visions were of special favour, and not ordinary.
p-acp pn31 vbz av-ds j, cst dt n1 vvd p-acp d j n1. av d n2 vbdr pp-f j n1, cc xx j.
(21) section (DIV2)
5310
Image 201
5907
So doth God grace his children, bewraying himselfe more familiarly to his children then others, if not by such visions, yet by the word and worke of the holy Ghost.
So does God grace his children, bewraying himself more familiarly to his children then Others, if not by such visions, yet by the word and work of the holy Ghost.
av vdz np1 vvi po31 n2, vvg px31 av-dc av-jn p-acp po31 n2 cs n2-jn, cs xx p-acp d n2, av p-acp dt n1 cc n1 pp-f dt j n1.
(21) section (DIV2)
5312
Image 201
5908
So as the godly should comfort themselues in their estate, and the wicked haue no cause to contemne them. Quest.
So as the godly should Comfort themselves in their estate, and the wicked have no cause to contemn them. Quest.
av p-acp dt j vmd vvi px32 p-acp po32 n1, cc dt j vhb dx n1 pc-acp vvi pno32. n1.
(21) section (DIV2)
5313
Image 201
5909
Are we now to looke for such visions? Aun.
are we now to look for such visions? Nias.
vbr pns12 av pc-acp vvi p-acp d n2? dt.
(21) section (DIV2)
5314
Image 201
5910
No. For Christ is he in whom God hath spoken to vs. Only the visions we are to looke at, are in the word and Sacraments.
No. For christ is he in whom God hath spoken to us Only the visions we Are to look At, Are in the word and Sacraments.
uh-dx p-acp np1 vbz pns31 p-acp ro-crq np1 vhz vvn p-acp pno12 av-j dt n2 pns12 vbr pc-acp vvi p-acp, vbr p-acp dt n1 cc n2.
(21) section (DIV2)
5315
Image 201
5911
Luther saith notably, that if God should offer him a vision to confirme him in the truth of his doctrine, he would refuse it, he had such euidence for it in the word.
Luther Says notably, that if God should offer him a vision to confirm him in the truth of his Doctrine, he would refuse it, he had such evidence for it in the word.
np1 vvz av-j, cst cs np1 vmd vvi pno31 dt n1 pc-acp vvi pno31 p-acp dt n1 pp-f po31 n1, pns31 vmd vvi pn31, pns31 vhd d n1 c-acp pn31 p-acp dt n1.
(21) section (DIV2)
5316
Image 201
5912
This vision the people perceiued that Zacharias saw. The word perceiuing, in the Greeke is, knew.
This vision the people perceived that Zacharias saw. The word perceiving, in the Greek is, knew.
d n1 dt n1 vvd cst np1 vvd. dt n1 vvg, p-acp dt jp vbz, vvd.
(21) section (DIV2)
5317
Image 201
5913
To know is without dieceit to perceiue. This perceiuing is infallible, probable. Probable is heere vnderstood;
To know is without dieceit to perceive. This perceiving is infallible, probable. Probable is Here understood;
pc-acp vvi vbz p-acp n1 pc-acp vvi. np1 vvg vbz j, j. j vbz av vvn;
(21) section (DIV2)
5319
Image 201
5914
for the people might haue beene deceiued. Ob. Zachary might haue seene some euill sight, which might thus haue affected him. Aun. True:
for the people might have been deceived. Ob. Zachary might have seen Some evil sighed, which might thus have affected him. Nias. True:
p-acp dt n1 vmd vhi vbn vvn. np1 np1 vmd vhi vvn d j-jn n1, r-crq vmd av vhi vvn pno31. dt. j:
(21) section (DIV2)
5320
Image 201
5915
yet Zacharias godlinesse made them thinke the best of him. So as, Godlinesse purchaseth credit where it is.
yet Zacharias godliness made them think the best of him. So as, Godliness purchases credit where it is.
av np1 n1 vvd pno32 vvi dt js pp-f pno31. av a-acp, n1 vvz n1 c-crq pn31 vbz.
(21) section (DIV2)
5322
Image 201
5916
Men ought to presume the best of godly men.
Men ought to presume the best of godly men.
n2 vmd pc-acp vvi dt js pp-f j n2.
(21) section (DIV2)
5324
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5917
This vision was in the Temple. Which may incourage vs to serue God in our places,
This vision was in the Temple. Which may encourage us to serve God in our places,
d n1 vbds p-acp dt n1. r-crq vmb vvi pno12 pc-acp vvi np1 p-acp po12 n2,
(21) section (DIV2)
5325
Image 201
5918
for then God will one way or other shew himselfe fauourable vnto vs. Now followeth the effect wherby is proued Zacharias dumnesse.
for then God will one Way or other show himself favourable unto us Now follows the Effect whereby is proved Zacharias dumnesse.
c-acp cs np1 vmb crd n1 cc j-jn n1 px31 j p-acp pno12 av vvz dt n1 c-crq vbz vvn np1 n1.
(21) section (DIV2)
5325
Image 201
5919
For proferring to speake he could not, but was faine to vse signes.
For proffering to speak he could not, but was feign to use Signs.
p-acp vvg pc-acp vvi pns31 vmd xx, cc-acp vbds av-j pc-acp vvi n2.
(21) section (DIV2)
5327
Image 201
5920
Ob. One may thinke that Zacharias finding his vnabilitie to speake, was vnaduised to vse signes, to his owne discredit, which could not otherwise be in some of the people,
Ob. One may think that Zacharias finding his unability to speak, was unadvised to use Signs, to his own discredit, which could not otherwise be in Some of the people,
np1 crd vmb vvi cst np1 vvg po31 n1 pc-acp vvi, vbds j pc-acp vvi n2, p-acp po31 d n1, r-crq vmd xx av vbi p-acp d pp-f dt n1,
(21) section (DIV2)
5328
Image 201
5921
and did not rather withdraw himselfe. Aun.
and did not rather withdraw himself. Nias.
cc vdd xx av-c vvi px31. dt.
(21) section (DIV2)
5328
Image 201
5922
Men must not when God is to be glorified, though it be to their owne shame seeke shiftes, and cloakes.
Men must not when God is to be glorified, though it be to their own shame seek shifts, and cloaks.
np1 vmb xx c-crq np1 vbz pc-acp vbi vvn, cs pn31 vbb p-acp po32 d n1 vvi n2, cc n2.
(21) section (DIV2)
5329
Image 201
5923
The third and last remaineth, and is his going home to his house. Which is set out by the time, when the dayes of his office were fulfilled.
The third and last remains, and is his going home to his house. Which is Set out by the time, when the days of his office were fulfilled.
dt ord cc ord vvz, cc vbz po31 n-vvg av-an p-acp po31 n1. r-crq vbz vvn av p-acp dt n1, c-crq dt n2 pp-f po31 n1 vbdr vvn.
(21) section (DIV2)
5330
Image 203
5924
And heere first marke the words, then the matter. Dayes, signifie time, fulfilled, accomplished; or continued.
And Here First mark the words, then the matter. Days, signify time, fulfilled, accomplished; or continued.
cc av ord vvi dt n2, cs dt n1. n2, vvb n1, vvn, vvn; cc vvd.
(21) section (DIV2)
5330
Image 203
5925
That which is heere translated office, and so by the vulgar, is Act, 13, 2, interpreted saying or singing masse, by the Papists.
That which is Here translated office, and so by the Vulgar, is Act, 13, 2, interpreted saying or singing mass, by the Papists.
cst r-crq vbz av vvn n1, cc av p-acp dt j, vbz n1, crd, crd, vvd vvg cc vvg n1, p-acp dt njp2.
(21) section (DIV2)
5332
Image 203
5926
And yet one would marueile why they should so take it there, and not heere, or refusing it heere, should vnderstand it there. Leturgie, signifieth any publique seruice: looke Rom: 13, 6. The matter is behind.
And yet one would marvel why they should so take it there, and not Here, or refusing it Here, should understand it there. Liturgy, signifies any public service: look Rom: 13, 6. The matter is behind.
cc av pi vmd vvi c-crq pns32 vmd av vvi pn31 a-acp, cc xx av, cc vvg pn31 av, vmd vvi pn31 a-acp. n1, vvz d j n1: vvb np1: crd, crd dt n1 vbz a-acp.
(21) section (DIV2)
5332
Image 203
5927
It may be demanded, how many dayes his office lasted? Aun. I thinke seauen, as may be gathered 2, King, 11, 9. Sure it is, that Zacharias did not depart, before they were run out.
It may be demanded, how many days his office lasted? Nias. I think seauen, as may be gathered 2, King, 11, 9. Sure it is, that Zacharias did not depart, before they were run out.
pn31 vmb vbi vvn, c-crq d n2 po31 n1 vvn? dt. pns11 vvb crd, c-acp vmb vbi vvn crd, n1, crd, crd av-j pn31 vbz, cst np1 vdd xx vvi, c-acp pns32 vbdr vvn av.
(21) section (DIV2)
5335
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5928
Ob. How could Zacharias discharge the Priests office, lacking speech? Aun.
Ob. How could Zacharias discharge the Priests office, lacking speech? Nias.
np1 q-crq vmd np1 vvi dt ng1 n1, vvg n1? dt.
(21) section (DIV2)
5338
Image 203
5929
Others supplied the duties of speech, he did that he could, to looke to the lights, incense, &c.
Others supplied the duties of speech, he did that he could, to look to the lights, incense, etc.
ng2-jn vvd dt n2 pp-f n1, pns31 vdd d pns31 vmd, pc-acp vvi p-acp dt n2, n1, av
(21) section (DIV2)
5339
Image 203
5930
So as we must be willing to doe what we can, when we cannot doe as we should.
So as we must be willing to do what we can, when we cannot do as we should.
av c-acp pns12 vmb vbi j pc-acp vdi r-crq pns12 vmb, c-crq pns12 vmbx vdi p-acp pns12 vmd.
(21) section (DIV2)
5340
Image 203
5931
As sure it is when the dayes were ouer, that then he went as to refresh himselfe after his labours,
As sure it is when the days were over, that then he went as to refresh himself After his labours,
p-acp j pn31 vbz c-crq dt n2 vbdr a-acp, cst cs pns31 vvd a-acp pc-acp vvi px31 p-acp po31 n2,
(21) section (DIV2)
5341
Image 203
5932
so to fit himselfe by study for afterward, as also to doe the duties in his priuate family.
so to fit himself by study for afterwards, as also to do the duties in his private family.
av pc-acp vvi px31 p-acp n1 c-acp av, c-acp av pc-acp vdi dt n2 p-acp po31 j n1.
(21) section (DIV2)
5341
Image 203
5933
So as that Magistrats, Ministers, and others in place, are to haue conuenient refreshings. Now for the better vnderstanding of his going home we must know, that,
So as that Magistrates, Ministers, and Others in place, Are to have convenient refreshings. Now for the better understanding of his going home we must know, that,
av p-acp d n2, n2, cc n2-jn p-acp n1, vbr pc-acp vhi j n2-vvg. av p-acp dt jc n1 pp-f po31 n-vvg av-an pns12 vmb vvi, cst,
(21) section (DIV2)
5342
Image 203
5934
1 The publique worship of God, was to be performed at Ierusalem. 2 The Priests did not all dwell there.
1 The public worship of God, was to be performed At Ierusalem. 2 The Priests did not all dwell there.
vvd dt j n1 pp-f np1, vbds pc-acp vbi vvn p-acp np1. crd dt n2 vdd xx d vvi a-acp.
(21) section (DIV2)
5344
Image 203
5935
3 They came from their owne houses, and had chambers about the Temple, that they might be neerer to their businesse, Neh: 13.
3 They Come from their own houses, and had chambers about the Temple, that they might be nearer to their business, Neh: 13.
crd pns32 vvd p-acp po32 d n2, cc vhd n2 p-acp dt n1, cst pns32 vmd vbi av-jc p-acp po32 n1, np1: crd
(21) section (DIV2)
5346
Image 203
5936
So haue our termers towards Westminster.
So have our termers towards Westminster.
av vhb po12 n2 p-acp np1.
(21) section (DIV2)
5347
Image 203
5937
The Papists gather from hence that Priests should haue no wiues, as well might they say no houses,
The Papists gather from hence that Priests should have no wives, as well might they say no houses,
dt njp2 vvb p-acp av d n2 vmd vhi dx n2, c-acp av vmd pns32 vvb dx n2,
(21) section (DIV2)
5348
Image 203
5938
and say the like of our Lawyers, who goe to London to the terme. Zacharias house was in the hill countrie of Iudea, a mile from Emaus.
and say the like of our Lawyers, who go to London to the term. Zacharias house was in the hill country of Iudea, a mile from Emaus.
cc vvb dt av-j pp-f po12 n2, r-crq vvb p-acp np1 p-acp dt n1. np1 n1 vbds p-acp dt n1 n1 pp-f np1, dt n1 p-acp np1.
(21) section (DIV2)
5348
Image 203
5939
For better vnderstanding heerof, know that, the Leuits had 48 cities:
For better understanding hereof, know that, the Leuits had 48 cities:
p-acp jc n1 av, vvb d, dt n2 vhd crd n2:
(21) section (DIV2)
5350
Image 203
5940
the suburbes, 2000 cubites, which is a good mile on euery side, so as they might keepe cattell, plant, haue gardens, walkes, &c.
the suburbs, 2000 cubits, which is a good mile on every side, so as they might keep cattle, plant, have gardens, walks, etc.
dt n2, crd n2, r-crq vbz dt j n1 p-acp d n1, av c-acp pns32 vmd vvi n2, vvb, vhb n2, n2, av
(21) section (DIV2)
5350
Image 203
5941
Hence appeereth that they had sufficient, certaine, and such maintenance, where-with some few were not charged,
Hence appeareth that they had sufficient, certain, and such maintenance, wherewith Some few were not charged,
av vvz cst pns32 vhd j, j, cc d n1, c-crq d d vbdr xx vvn,
(21) section (DIV2)
5351
Image 203
5942
nor the Priests beholding to some, but it was the common charge, so were the Priests freer.
nor the Priests beholding to Some, but it was the Common charge, so were the Priests freer.
ccx dt n2 vvg p-acp d, cc-acp pn31 vbds dt j n1, av vbdr dt n2 jc.
(21) section (DIV2)
5351
Image 203
5943
Thus should it be also among vs.
Thus should it be also among us
av vmd pn31 vbi av p-acp pno12
(21) section (DIV2)
5351
Image 203
5944
Hetherto haue beene such things, as the Spirit of God thought good to set downe before the conception of Iohn,
Hitherto have been such things, as the Spirit of God Thought good to Set down before the conception of John,
av vhi vbn d n2, c-acp dt n1 pp-f np1 vvd j pc-acp vvi a-acp p-acp dt n1 pp-f np1,
(21) section (DIV2)
5352
Image 203
5945
now followeth the conception it selfe in part of verse, 24. And after those dayes his wife Elisabet conceiued. And heere is nothing hard:
now follows the conception it self in part of verse, 24. And After those days his wife Elisabet conceived. And Here is nothing hard:
av vvz dt n1 pn31 n1 p-acp n1 pp-f n1, crd cc p-acp d n2 po31 n1 fw-la vvd. cc av vbz pix j:
(21) section (DIV2)
5352
Image 203
5946
the person his wife Elisabet, hath beene spoken of before. The thing, conceiued, few are ignorant of:
the person his wife Elisabet, hath been spoken of before. The thing, conceived, few Are ignorant of:
dt n1 po31 n1 fw-la, vhz vbn vvn pp-f p-acp. dt n1, vvn, d vbr j pp-f:
(21) section (DIV2)
5352
Image 203
5947
the meaning is, shee had the materiall beginnings of Iohn in her. This indeede was the more strange for her age.
the meaning is, she had the material beginnings of John in her. This indeed was the more strange for her age.
dt n1 vbz, pns31 vhd dt j-jn n2 pp-f np1 p-acp pno31. np1 av vbds dt av-dc j p-acp po31 n1.
(21) section (DIV2)
5353
Image 203
5948
Yet no word with God is impossible. The last is the noting of time, after those dayes.
Yet no word with God is impossible. The last is the noting of time, After those days.
av dx n1 p-acp np1 vbz j. dt ord vbz dt vvg pp-f n1, p-acp d n2.
(21) section (DIV2)
5354
Image 203
5949
Dayes in scripture are vsually put for time, as before, verse, 5. These dayes are noted by those. Quest.
Days in scripture Are usually put for time, as before, verse, 5. These days Are noted by those. Quest.
n2 p-acp n1 vbr av-j vvn p-acp n1, c-acp a-acp, n1, crd d n2 vbr vvn p-acp d. n1.
(21) section (DIV2)
5356
Image 203
5950
Which dayes may some body say? Aun. Of the fulfilling of his office.
Which days may Some body say? Nias. Of the fulfilling of his office.
r-crq n2 vmb d n1 vvi? dt. pp-f dt j-vvg pp-f po31 n1.
(21) section (DIV2)
5358
Image 203
5951
The time is not precisely noted, and the longer it had beene after, the greater had the miracle beene.
The time is not precisely noted, and the longer it had been After, the greater had the miracle been.
dt n1 vbz xx av-j vvn, cc dt jc pn31 vhd vbn a-acp, dt jc vhd dt n1 vbi.
(21) section (DIV2)
5358
Image 203
5952
Some gesse at the time, thinking it was. Septemb: 24, or there abouts, in the yeere of the world, 3965.
some guess At the time, thinking it was. September: 24, or there about, in the year of the world, 3965.
d n1 p-acp dt n1, vvg pn31 vbds. vvi: crd, cc a-acp a-acp, p-acp dt n1 pp-f dt n1, crd
(21) section (DIV2)
5359
Image 203
5953
Yet the scripture hath not curiously set this downe, no more hath it many other such things, to teach vs, that,
Yet the scripture hath not curiously Set this down, no more hath it many other such things, to teach us, that,
av dt n1 vhz xx av-j vvi d a-acp, av-dx av-dc vhz pn31 d j-jn d n2, pc-acp vvi pno12, cst,
(21) section (DIV2)
5360
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5954
The ignorance heerof shall not hinder our saluation, and how we should bestow most paynes about the cheefest things and of greatest worth.
The ignorance hereof shall not hinder our salvation, and how we should bestow most pains about the chiefest things and of greatest worth.
dt n1 av vmb xx vvi po12 n1, cc c-crq pns12 vmd vvi ds n2 p-acp dt js-jn n2 cc pp-f js n1.
(21) section (DIV2)
5361
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5955
Thus much for the conception, the third and last about the conception that remaineth, is heere noted to be in things which fell out thereupon.
Thus much for the conception, the third and last about the conception that remains, is Here noted to be in things which fell out thereupon.
av av-d c-acp dt n1, dt ord cc ord p-acp dt n1 cst vvz, vbz av vvn pc-acp vbi p-acp n2 r-crq vvd av av.
(21) section (DIV2)
5362
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5956
And they are the effects of Elisabet, in deed, verse, 24, 25, speech. In deede, that she hid her selfe fiue months.
And they Are the effects of Elisabet, in deed, verse, 24, 25, speech. In deed, that she hid her self fiue months.
cc pns32 vbr dt n2 pp-f n1, p-acp n1, n1, crd, crd, n1. p-acp n1, cst pns31 vvd po31 n1 crd n2.
(21) section (DIV2)
5363
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5957
And heere the person neede not be spoken of. The thing is her hiding of her selfe.
And Here the person need not be spoken of. The thing is her hiding of her self.
cc av dt n1 vvb xx vbi vvn pp-f. dt n1 vbz pno31 vvg pp-f po31 n1.
(21) section (DIV2)
5365
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5958
The word in the originall signifieth very secret hiding as round about. Hiding is comming in lesse company then ordinary.
The word in the original signifies very secret hiding as round about. Hiding is coming in less company then ordinary.
dt n1 p-acp dt n-jn vvz av j-jn vvg a-acp av-j a-acp. vvg vbz vvg p-acp dc n1 cs j.
(21) section (DIV2)
5365
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5959
All women should lesse come in company then men, they must not gad, but keepe house.
All women should less come in company then men, they must not gad, but keep house.
d n2 vmd av-dc vvi p-acp n1 cs n2, pns32 vmb xx n1, cc-acp vvb n1.
(21) section (DIV2)
5367
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5960
Shee now kept more close then women, and then her selfe was wont. It is like shee did not this without liking of her housband.
Shee now kept more close then women, and then her self was wont. It is like she did not this without liking of her husband.
np1 av vvd av-dc j cs n2, cc av po31 n1 vbds j. pn31 vbz j pns31 vdd xx d p-acp vvg pp-f po31 n1.
(21) section (DIV2)
5367
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5961
Only the time may a little be thought of, fiue months.
Only the time may a little be Thought of, fiue months.
av-j dt n1 vmb dt j vbb vvn pp-f, crd n2.
(21) section (DIV2)
5369
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5962
A month is heere to be taken as women in their matters vse to count a month. Quest. But why fiue? Aun. Diuers answere diuerslly.
A Monn is Here to be taken as women in their matters use to count a Monn. Quest. But why fiue? Nias. Diverse answer diuerslly.
dt n1 vbz av pc-acp vbi vvn p-acp n2 p-acp po32 n2 vvb pc-acp vvi dt n1. n1. p-acp q-crq crd? dt. j n1 av-j.
(21) section (DIV2)
5370
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5963
Piscator thinketh it hard to be told why:
Piscator Thinketh it hard to be told why:
np1 vvz pn31 j pc-acp vbi vvn c-crq:
(21) section (DIV2)
5371
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5964
Beza alledgeth three causes, either for that all Iewish women vsed to doe so, or did misdoubt whether it would fall so yea or no,
Beza allegeth three Causes, either for that all Jewish women used to do so, or did misdoubt whither it would fallen so yea or no,
np1 vvz crd n2, av-d p-acp cst d jp n2 vvd pc-acp vdi av, cc vdd vvi cs pn31 vmd vvi av uh cc uh-dx,
(21) section (DIV2)
5371
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5965
or hiding her selfe so long, and then comming abroade on the suddaine, the wonder might seeme the greater.
or hiding her self so long, and then coming abroad on the sudden, the wonder might seem the greater.
cc vvg po31 n1 av av-j, cc av vvg av p-acp dt j, dt n1 vmd vvi dt jc.
(21) section (DIV2)
5371
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5966
Chemnicius, for that shee was ashamed to be thought to haue lust now in her old age, as Sara, Gen: 18, 12. I may craue leaue to speake my mind.
Chemnitz, for that she was ashamed to be Thought to have lust now in her old age, as Sarah, Gen: 18, 12. I may crave leave to speak my mind.
np1, c-acp cst pns31 vbds j pc-acp vbi vvn pc-acp vhi n1 av p-acp po31 j n1, c-acp np1, fw-la: crd, crd pns11 vmb vvi n1 pc-acp vvi po11 n1.
(21) section (DIV2)
5372
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5967
It was, I take, it that shee might at her first comming abroad, be able to conuince that she was with child.
It was, I take, it that she might At her First coming abroad, be able to convince that she was with child.
pn31 vbds, pns11 vvb, pn31 cst pns31 vmd p-acp po31 ord n-vvg av, vbb j pc-acp vvi cst pns31 vbds p-acp n1.
(21) section (DIV2)
5373
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5968
Diuers doe marke other mens wiues.
Diverse doe mark other men's wives.
j n1 vvi j-jn ng2 n2.
(21) section (DIV2)
5374
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5969
Some haue shewed to others and seemed to others to haue beene with child, and were not, as Queene Mary.
some have showed to Others and seemed to Others to have been with child, and were not, as Queen Marry.
d vhb vvn p-acp n2-jn cc vvd p-acp n2-jn pc-acp vhi vbn p-acp n1, cc vbdr xx, c-acp n1 uh.
(21) section (DIV2)
5375
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5970
This is by a timpany or mole.
This is by a Timpany or mole.
d vbz p-acp dt n1 cc n1.
(21) section (DIV2)
5375
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5971
Now it is and was more a blemish among the Iewes to count of children before they had them.
Now it is and was more a blemish among the Iewes to count of children before they had them.
av pn31 vbz cc vbds av-dc dt n1 p-acp dt np2 p-acp n1 pp-f n2 c-acp pns32 vhd pno32.
(21) section (DIV2)
5376
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5972
It is receiued that at fiue moneths end (though indeed it be before) the child is quick.
It is received that At fiue months end (though indeed it be before) the child is quick.
pn31 vbz vvn cst p-acp crd ng2 n1 (cs av pn31 vbb a-acp) dt n1 vbz j.
(21) section (DIV2)
5377
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5973
Therefore she tarried till then, according to the opinion of wemen, that the childe beeing quicke, might euidently confirme to her that she was with child.
Therefore she tarried till then, according to the opinion of women, that the child being quick, might evidently confirm to her that she was with child.
av pns31 vvd p-acp av, vvg p-acp dt n1 pp-f n2, cst dt n1 vbg j, vmd av-j vvi p-acp pno31 cst pns31 vbds p-acp n1.
(21) section (DIV2)
5377
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5974
A month after, it sprang strangely. And heere haue we example of good discretion and humane weakenesse.
A Monn After, it sprang strangely. And Here have we Exampl of good discretion and humane weakness.
dt n1 a-acp, pn31 vvd av-j. cc av vhb pns12 n1 pp-f j n1 cc j n1.
(21) section (DIV2)
5377
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5975
Discretion, in that shee was willing to preuent foolish speeches and iestes, so should we doe,
Discretion, in that she was willing to prevent foolish Speeches and jests, so should we do,
n1, p-acp cst pns31 vbds j pc-acp vvi j n2 cc n2, av vmd pns12 vdi,
(21) section (DIV2)
5379
Image 204
5976
and looke warilie to our selues. Of weakenesse, for that it seemed shee feared more then shee needed, hauing Gods promise, and hauing doone no fault.
and look warily to our selves. Of weakness, for that it seemed she feared more then she needed, having God's promise, and having done no fault.
cc vvb av-j p-acp po12 n2. pp-f n1, c-acp cst pn31 vvd pns31 vvd av-dc cs pns31 vvd, vhg n2 vvb, cc vhg vdn dx n1.
(21) section (DIV2)
5379
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5977
This must we take heede of. Many for want of finer apparrell, come not to Church. This is a fault.
This must we take heed of. Many for want of finer apparel, come not to Church. This is a fault.
d vmb pns12 vvi n1 pp-f. av-d p-acp n1 pp-f jc n1, vvb xx p-acp n1. d vbz dt n1.
(21) section (DIV2)
5380
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5978
Her speech is, that she said, and what. It may be questioned. Whether shee spake in her owne hart, or other folkes eares? Aun.
Her speech is, that she said, and what. It may be questioned. Whither she spoke in her own heart, or other folks ears? Nias.
po31 n1 vbz, cst pns31 vvd, cc q-crq. pn31 vmb vbi vvn. cs pns31 vvd p-acp po31 d n1, cc j-jn ng2 n2? dt.
(21) section (DIV2)
5381
Image 204
5979
Yet she came not abroad, it was but therefore to herselfe, or in her house. Sure it is shee marked Gods fauourable dealing toward her: so must we.
Yet she Come not abroad, it was but Therefore to herself, or in her house. Sure it is she marked God's favourable dealing towards her: so must we.
av pns31 vvd xx av, pn31 vbds p-acp av p-acp px31, cc p-acp po31 n1. av-j pn31 vbz pns31 vvn n2 j n-vvg p-acp pno31: av vmb pns12.
(21) section (DIV2)
5383
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5980
That which she saith is, her acknowledging of Gods goodnes to her, ver, 25. Where she noted the kind of the benefit receiued, the giuer, the time.
That which she Says is, her acknowledging of God's Goodness to her, for, 25. Where she noted the kind of the benefit received, the giver, the time.
cst r-crq pns31 vvz vbz, pno31 vvg pp-f npg1 n1 p-acp pno31, p-acp, crd c-crq pns31 vvd dt n1 pp-f dt n1 vvd, dt n1, dt n1.
(21) section (DIV2)
5385
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5981
The kinde of benefit in two degrees thus, taking away rebuke.
The kind of benefit in two Degrees thus, taking away rebuke.
dt n1 pp-f n1 p-acp crd n2 av, vvg av n1.
(21) section (DIV2)
5386
Image 204
5982
Thus: seemeth to note distinct remembrance of Gods kinde dealing toward her, euen in many particulars,Thus: seems to note distinct remembrance of God's kind dealing towards her, even in many particulars,
av: vvz pc-acp vvi j n1 pp-f npg1 j n-vvg p-acp pno31, av p-acp d n2-j,
(21) section (DIV2)
5387
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5983
so haue other of Gods children done, so should we. The giuer is the Lord, that is God.
so have other of God's children done, so should we. The giver is the Lord, that is God.
av vhb j-jn pp-f ng1 n2 vdn, av vmd pns12. dt n1 vbz dt n1, cst vbz np1.
(21) section (DIV2)
5387
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5984
Who indeede giueth all good things, and is to be acknowledged the Authour thereof, and the stranger the thing is, the more.
Who indeed gives all good things, and is to be acknowledged the Author thereof, and the stranger the thing is, the more.
r-crq av vvz d j n2, cc vbz pc-acp vbi vvn dt n1 av, cc dt n1 dt n1 vbz, dt av-dc.
(21) section (DIV2)
5388
Image 204
5985
Men must not therefore onely maruaile, or iest at a strange thing, but giue God the praise.
Men must not Therefore only marvel, or jest At a strange thing, but give God the praise.
np1 vmb xx av av-j vvb, cc vvi p-acp dt j n1, cc-acp vvb np1 dt n1.
(21) section (DIV2)
5388
Image 204
5986
She increaseth the benefit, by saying, he hath takē away my rebuke. Rebuke, is any thing to ones discredit.
She increases the benefit, by saying, he hath taken away my rebuke. Rebuke, is any thing to ones discredit.
pns31 vvz dt n1, p-acp vvg, pns31 vhz vvn av po11 vvi. vvb, vbz d n1 p-acp pi2 n1.
(21) section (DIV2)
5389
Image 205
5987
Gods children take to hart such things.
God's children take to heart such things.
npg1 n2 vvb p-acp n1 d n2.
(21) section (DIV2)
5391
Image 205
5988
God when pleaseth him, relieueth his children euen in these things, so as we must waite vpon him.
God when Pleases him, relieveth his children even in these things, so as we must wait upon him.
np1 c-crq vvz pno31, vvz po31 n2 av-j p-acp d n2, av c-acp pns12 vmb vvi p-acp pno31.
(21) section (DIV2)
5392
Image 205
5989
And seeing that the world laieth that, as a shame to a man which is not his fault, it may be borne the better.
And seeing that the world Layeth that, as a shame to a man which is not his fault, it may be born the better.
cc vvg cst dt n1 vvz d, c-acp dt n1 p-acp dt n1 r-crq vbz xx po31 n1, pn31 vmb vbi vvn dt jc.
(21) section (DIV2)
5393
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5990
This rebuke was among men or women, who in this kinde most rebuke one another. The time, in the daies God looked on me.
This rebuke was among men or women, who in this kind most rebuke one Another. The time, in the days God looked on me.
d n1 vbds p-acp n2 cc n2, r-crq p-acp d n1 av-ds n1 crd j-jn. dt n1, p-acp dt n2 np1 vvd p-acp pno11.
(21) section (DIV2)
5394
Image 205
5991
Gods looking is a borrowed kind of speech. God looketh to all his creatures by his prouidence, to his children in speciall loue.
God's looking is a borrowed kind of speech. God looks to all his creatures by his providence, to his children in special love.
npg1 vvg vbz dt j-vvn n1 pp-f n1. np1 vvz p-acp d po31 n2 p-acp po31 n1, p-acp po31 n2 p-acp j n1.
(21) section (DIV2)
5395
Image 205
5992
She ascribeth this benefit to Gods fauour, not to any desert of her owne.
She ascribeth this benefit to God's favour, not to any desert of her own.
pns31 vvz d n1 p-acp ng1 n1, xx p-acp d n1 pp-f po31 d.
(21) section (DIV2)
5397
Image 205
5993
¶ Thus much of the conception of Iohn.
¶ Thus much of the conception of John.
¶ av d pp-f dt n1 pp-f np1.
(22) section (DIV2)
5397
Image 205
5994
Now followeth an other part of the storie of the Gospel, to wit, the conception of our blessed Lord Iesus Christ.
Now follows an other part of the story of the Gospel, to wit, the conception of our blessed Lord Iesus christ.
av vvz dt j-jn n1 pp-f dt n1 pp-f dt n1, pc-acp vvi, dt n1 pp-f po12 j-vvn n1 np1 np1.
(22) section (DIV2)
5398
Image 205
5995
This is set downe, Luke, 1, 26, verse, to the end of 38. Some doe set before this the Genealogie of Christ,
This is Set down, Lycia, 1, 26, verse, to the end of 38. some do Set before this the Genealogy of christ,
d vbz vvn a-acp, av, crd, crd, n1, p-acp dt n1 pp-f crd d vdb vvi p-acp d dt n1 pp-f np1,
(22) section (DIV2)
5399
Image 205
5996
as necessary for the vnderstanding what Mary was.
as necessary for the understanding what Mary was.
c-acp j c-acp dt n1 r-crq np1 vbds.
(22) section (DIV2)
5399
Image 205
5997
Neuerthelesse, for that I see more goe on with the conception of Christ, & if time should be respected, it might as well be set before the conception of Iohn:
Nevertheless, for that I see more go on with the conception of christ, & if time should be respected, it might as well be Set before the conception of John:
av, c-acp cst pns11 vvb dc vvi a-acp p-acp dt n1 pp-f np1, cc cs n1 vmd vbi vvn, pn31 vmd c-acp av vbi vvn p-acp dt n1 pp-f np1:
(22) section (DIV2)
5399
Image 205
5998
as also for that Luke writing very orderly, setteth not downe his Genealogie till his Baptisme,
as also for that Lycia writing very orderly, sets not down his Genealogy till his Baptism,
c-acp av c-acp cst av vvg av av-j, vvz xx a-acp po31 n1 p-acp po31 n1,
(22) section (DIV2)
5399
Image 205
5999
and none haue theyr Genealogies noted which are not borne, I thinke it not amisse to goe on, especiallie,
and none have their Genealogies noted which Are not born, I think it not amiss to go on, especially,
cc pix vhi po32 n2 vvn r-crq vbr xx vvn, pns11 vvb pn31 xx av pc-acp vvi a-acp, av-j,
(22) section (DIV2)
5399
Image 205
6000
for that the Genealogie is rather of Ioseph then Mary, as may appeare by Mathew and Luke.
for that the Genealogy is rather of Ioseph then Marry, as may appear by Matthew and Luke.
c-acp cst dt n1 vbz av pp-f np1 av vvi, c-acp vmb vvi p-acp np1 cc np1.
(22) section (DIV2)
5399
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6001
Now all that Luke writeth touching the conception, is either the Annunciation, or the execution of it.
Now all that Lycia Writeth touching the conception, is either the Annunciation, or the execution of it.
av av-d cst av vvz vvg dt n1, vbz d dt n1, cc dt n1 pp-f pn31.
(22) section (DIV2)
5400
Image 205
6002
The Annunciation, is from verse 26, to the end of verse 37.
The Annunciation, is from verse 26, to the end of verse 37.
dt n1, vbz p-acp n1 crd, p-acp dt n1 pp-f n1 crd
(22) section (DIV2)
5401
Image 205
6003
Now this Annunciation is of Christ, though it be to Mary, so as a man would maruaile,
Now this Annunciation is of christ, though it be to Marry, so as a man would marvel,
av d n1 vbz pp-f np1, cs pn31 vbb pc-acp vvi, av c-acp dt n1 vmd vvi,
(22) section (DIV2)
5402
Image 205
6004
why this feast should be kept to the Church in honour of the Virgine, and not of Christ,
why this feast should be kept to the Church in honour of the Virgae, and not of christ,
c-crq d n1 vmd vbi vvn p-acp dt n1 p-acp n1 pp-f dt n1, cc xx pp-f np1,
(22) section (DIV2)
5402
Image 205
6005
but that the Romish sinagogue is thus giuen ouer.
but that the Romish synagogue is thus given over.
cc-acp cst dt jp n1 vbz av vvn a-acp.
(22) section (DIV2)
5402
Image 205
6006
Which is the more to be thought of for that there is among them a feast of the conception of the Virgin,
Which is the more to be Thought of for that there is among them a feast of the conception of the Virgae,
r-crq vbz dt av-dc pc-acp vbi vvn pp-f p-acp d pc-acp vbz p-acp pno32 dt n1 pp-f dt n1 pp-f dt n1,
(22) section (DIV2)
5402
Image 205
6007
and not of Christ, but this which is to his mother. This anunciation telleth, that there shalbe such a conception:
and not of christ, but this which is to his mother. This annunciation Telleth, that there shall such a conception:
cc xx pp-f np1, cc-acp d r-crq vbz p-acp po31 n1. d n1 vvz, cst a-acp vmb d dt n1:
(22) section (DIV2)
5402
Image 205
6008
and it sheweth the time, persons, place.
and it shows the time, Persons, place.
cc pn31 vvz dt n1, n2, n1.
(22) section (DIV2)
5403
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6009
The time was in the sixt month. The person one sent, to whom he was sent.
The time was in the sixt Monn. The person one sent, to whom he was sent.
dt n1 vbds p-acp dt ord n1. dt n1 pi vvd, p-acp ro-crq pns31 vbds vvn.
(22) section (DIV2)
5404
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6010
The place Nazareth, a citie of Galilee.
The place Nazareth, a City of Galilee.
dt n1 np1, dt n1 pp-f np1.
(22) section (DIV2)
5405
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6011
The time is noted to shew (if any man list to try) that this agreeth with the prophecies, especially of Daniels weekes, which now begane to be expired.
The time is noted to show (if any man list to try) that this agreeth with the prophecies, especially of Daniel's weeks, which now began to be expired.
dt n1 vbz vvn pc-acp vvi (cs d n1 vvb pc-acp vvi) cst d vvz p-acp dt n2, av-j pp-f np1 n2, r-crq av vvd pc-acp vbi vvn.
(22) section (DIV2)
5406
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6012
To be curious to search times we must not, Act: 1, 7, but God bewraying times, we must take knowledge of them, and euen of lesse matters.
To be curious to search times we must not, Act: 1, 7, but God bewraying times, we must take knowledge of them, and even of less matters.
pc-acp vbi j pc-acp vvi n2 pns12 vmb xx, n1: crd, crd, cc-acp np1 vvg n2, pns12 vmb vvi n1 pp-f pno32, cc av pp-f dc n2.
(22) section (DIV2)
5407
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6013
So as the Iewes, and whosoeuer not beleeuing this, do sin greeuously. This time is the sixt month.
So as the Iewes, and whosoever not believing this, do sin grievously. This time is the sixt Monn.
av p-acp dt np2, cc r-crq xx vvg d, vdb vvi av-j. d n1 vbz dt ord n1.
(22) section (DIV2)
5408
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6014
Month is to be vnderstood according to the mind of the writer, and the order of the countrie which he meaneth.
Monn is to be understood according to the mind of the writer, and the order of the country which he means.
n1 vbz pc-acp vbi vvn vvg p-acp dt n1 pp-f dt n1, cc dt n1 pp-f dt n1 r-crq pns31 vvz.
(22) section (DIV2)
5410
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6015
Luke speaketh heere, after the account of Iewes.
Lycia speaks Here, After the account of Iewes.
av vvz av, p-acp dt n1 pp-f np2.
(22) section (DIV2)
5411
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6016
The Iewes had in a yeare months (thought otherwise differing from the Iulian) in number, 12. The first Nisan, answering to March, and so forward.
The Iewes had in a year months (Thought otherwise differing from the Iulian) in number, 12. The First Nisan, answering to March, and so forward.
dt np2 vhd p-acp dt n1 n2 (vvn av vvg p-acp dt np1) p-acp n1, crd dt ord n1, vvg pc-acp vvi, cc av av-j.
(22) section (DIV2)
5412
Image 205
6017
Though the order of the number of dayes be not alike.
Though the order of the number of days be not alike.
cs dt n1 pp-f dt n1 pp-f n2 vbb xx av.
(22) section (DIV2)
5412
Image 205
6018
So that a month heere is the twelft part of the Sunnes yeare, month is of the Moones motion,
So that a Monn Here is the twelft part of the Suns year, Monn is of the Moons motion,
av cst dt n1 av vbz dt ord n1 pp-f dt ng1 n1, n1 vbz pp-f dt ng1 n1,
(22) section (DIV2)
5413
Image 205
6019
so as we may see that verified, Gen: 1, 14. Gods people can vse the starres aright for times and not for iudiciall Astrologie.
so as we may see that verified, Gen: 1, 14. God's people can use the Stars aright for times and not for judicial Astrology.
av c-acp pns12 vmb vvi d vvn, fw-la: crd, crd npg1 n1 vmb vvi dt n2 av p-acp n2 cc xx p-acp j n1.
(22) section (DIV2)
5413
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6020
This month is said to be the sixt. Sixt is a note of order, for as the beginning from whence one accounteth is diuerse,
This Monn is said to be the sixt. Sixt is a note of order, for as the beginning from whence one accounteth is diverse,
d n1 vbz vvn pc-acp vbi dt ord. np1 vbz dt n1 pp-f n1, c-acp p-acp dt n1 p-acp c-crq crd vvz vbz j,
(22) section (DIV2)
5414
Image 205
6021
so may be the sixt month.
so may be the sixt Monn.
av vmb vbi dt ord n1.
(22) section (DIV2)
5414
Image 205
6022
It may be demanded, whence one should beginne to account to number this moneth the sixt? Aun.
It may be demanded, whence one should begin to account to number this Monn the sixt? Nias.
pn31 vmb vbi vvn, c-crq pi vmd vvi pc-acp vvi pc-acp vvi d n1 dt ord? dt.
(22) section (DIV2)
5415
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6023
Sure it is that among the Iewes, there were two manners of reckning the month of the yeare.
Sure it is that among the Iewes, there were two manners of reckoning the Monn of the year.
j pn31 vbz cst p-acp dt np2, pc-acp vbdr crd n2 pp-f vvg dt n1 pp-f dt n1.
(22) section (DIV2)
5416
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6024
For, for religious vses and festiuall times they counted Nisan the first, and so forward, but for ciuill, they counted the seauenth the first.
For, for religious uses and festival times they counted Nisan the First, and so forward, but for civil, they counted the Seventh the First.
p-acp, p-acp j n2 cc n1 n2 pns32 vvd np1 dt ord, cc av av-j, cc-acp p-acp j, pns32 vvd dt ord dt ord.
(22) section (DIV2)
5416
Image 206
6025
Looke Tremellius on Exod, 2, at the third verse.
Look Tremellius on Exod, 2, At the third verse.
n1 np1 p-acp np1, crd, p-acp dt ord n1.
(22) section (DIV2)
5416
Image 206
6026
But I take it, that in neither of these respects the Euangelist thus writeth, but onely in respect of the former narration.
But I take it, that in neither of these respects the Evangelist thus Writeth, but only in respect of the former narration.
cc-acp pns11 vvb pn31, cst p-acp dx pp-f d n2 dt np1 av vvz, cc-acp av-j p-acp n1 pp-f dt j n1.
(22) section (DIV2)
5417
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6027
Meaning that it was sixe months after that the like message had beene brought to Zachary.
Meaning that it was sixe months After that the like message had been brought to Zachary.
vvg cst pn31 vbds crd n2 p-acp d dt j n1 vhd vbn vvn p-acp np1.
(22) section (DIV2)
5417
Image 206
6028
Indeede it was in the first month of the yeere, so to be accounted for religious vses.
Indeed it was in the First Monn of the year, so to be accounted for religious uses.
av pn31 vbds p-acp dt ord n1 pp-f dt n1, av pc-acp vbi vvn p-acp j n2.
(22) section (DIV2)
5418
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6029
For sixe months before to Zacharie in the other beginning was that message done.
For sixe months before to Zacharias in the other beginning was that message done.
p-acp crd n2 a-acp p-acp np1 p-acp dt j-jn n1 vbds d n1 vdn.
(22) section (DIV2)
5418
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6030
Now then counting from the annunciation to this, it appeareth to haue beene in Abib or Nisan, answering partly our March,
Now then counting from the annunciation to this, it appears to have been in Abib or Nisan, answering partly our March,
av av vvg p-acp dt n1 p-acp d, pn31 vvz pc-acp vhi vbn p-acp n1 cc n1, vvg av po12 n1,
(22) section (DIV2)
5419
Image 206
6031
so as yet Christians keepe this feast, 25. Martij.
so as yet Christians keep this feast, 25. Martij.
av c-acp av np1 vvb d n1, crd fw-la.
(22) section (DIV2)
5419
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6032
Now surely it is worth the marking, that the Annunciation to Zachary, was in the beginning of the ciuill,
Now surely it is worth the marking, that the Annunciation to Zachary, was in the beginning of the civil,
av av-j pn31 vbz j dt vvg, cst dt n1 p-acp np1, vbds p-acp dt n-vvg pp-f dt j,
(22) section (DIV2)
5420
Image 206
6033
and this to Mary of the religious or ecclesiasticall yeere. Quest. But why was it iust sixe months after? Aun.
and this to Marry of the religious or ecclesiastical year. Quest. But why was it just sixe months After? Nias.
cc d pc-acp vvi pp-f dt j cc j n1. n1. p-acp q-crq vbds pn31 j crd n2 a-acp? dt.
(22) section (DIV2)
5420
Image 206
6034
I thinke, that not onely in preaching, but in beeing borne, and euen conceiued, Iohn might appeare to be a fore-runner of Christ:
I think, that not only in preaching, but in being born, and even conceived, John might appear to be a forerunner of christ:
pns11 vvb, cst xx av-j p-acp vvg, cc-acp p-acp vbg vvn, cc av-j vvn, np1 vmd vvi pc-acp vbi dt n1 pp-f np1:
(22) section (DIV2)
5422
Image 206
6035
as that there might be thought no confederacie, the one comming so neere the other in time.
as that there might be Thought no confederacy, the one coming so near the other in time.
c-acp cst a-acp vmd vbi vvn dx n1, dt pi vvg av av-j dt j-jn p-acp n1.
(22) section (DIV2)
5422
Image 206
6036
Que. Was the sixt moneth ending or beginning? Aun. Ending.
Que. Was the sixt Monn ending or beginning? Nias. Ending.
zz zz dt ord n1 vvg cc vvg? dt. vvg.
(22) section (DIV2)
5423
Image 206
6037
Learne by the former that one may goe before in time, and come behind in grace,
Learn by the former that one may go before in time, and come behind in grace,
vvb p-acp dt j cst crd vmb vvi a-acp p-acp n1, cc vvb a-acp p-acp n1,
(22) section (DIV2)
5425
Image 206
6038
as Iohn did in respect of Christ.
as John did in respect of christ.
c-acp np1 vdd p-acp n1 pp-f np1.
(22) section (DIV2)
5425
Image 206
6039
So as that none of vs should prefer our selues aboue others, onely in respect of age.
So as that none of us should prefer our selves above Others, only in respect of age.
av p-acp cst pix pp-f pno12 vmd vvi po12 n2 p-acp n2-jn, av-j p-acp n1 pp-f n1.
(22) section (DIV2)
5426
Image 206
6040
2 And that Iohn though hee were Christes elder in bodilie conception, yet seeing greater graces of GOD in him then in himselfe, preferred Christ before himselfe, teaching what we should doe likewise.
2 And that John though he were Christ's elder in bodily conception, yet seeing greater graces of GOD in him then in himself, preferred christ before himself, teaching what we should do likewise.
crd cc d np1 cs pns31 vbdr npg1 n-jn p-acp j n1, av vvg jc n2 pp-f np1 p-acp pno31 av p-acp px31, vvn np1 p-acp px31, vvg r-crq pns12 vmd vdi av.
(22) section (DIV2)
5427
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6041
The person sent, was the Angell Gabriell sent from God. Where is his nature, name, and calling.
The person sent, was the Angel Gabriel sent from God. Where is his nature, name, and calling.
dt n1 vvd, vbds dt n1 np1 vvd p-acp np1. q-crq vbz po31 n1, n1, cc vvg.
(22) section (DIV2)
5428
Image 206
6042
Nature, Angell, as before in the 11. verse.
Nature, Angel, as before in the 11. verse.
n1, n1, c-acp a-acp p-acp dt crd n1.
(22) section (DIV2)
5429
Image 206
6043
Que. Why was an Angell sent, whereas the preaching of the word beeing a greater matter, is by men? Aun.
Que. Why was an Angel sent, whereas the preaching of the word being a greater matter, is by men? Nias.
zz c-crq vbds dt n1 vvd, cs dt vvg pp-f dt n1 vbg dt jc n1, vbz p-acp n2? dt.
(22) section (DIV2)
5430
Image 206
6044
The preaching of the Word is ordinarie, & must be by ordinary meanes, this is extraordinary:
The preaching of the Word is ordinary, & must be by ordinary means, this is extraordinary:
dt vvg pp-f dt n1 vbz j, cc vmb vbi p-acp j n2, d vbz j:
(22) section (DIV2)
5431
Image 206
6045
as also for that Isaacks, Sampsons birthes, were foretold by Angels, good reason then it was, that this much more should be so,
as also for that Isaacs, Sampsons births, were foretold by Angels, good reason then it was, that this much more should be so,
c-acp av c-acp cst np1, npg1 n2, vbdr vvn p-acp n2, j n1 cs pn31 vbds, cst d d dc vmd vbi av,
(22) section (DIV2)
5431
Image 206
6046
as from the beginning to strike into the considerers minds greater reuerence.
as from the beginning to strike into the considerers minds greater Reverence.
c-acp p-acp dt n1 pc-acp vvi p-acp dt n2 n2 jc n1.
(22) section (DIV2)
5431
Image 206
6047
1 Shall God send his Angels, shall not we be willing to send our children about Gods businesse?
1 Shall God send his Angels, shall not we be willing to send our children about God's business?
vvn vmb np1 vvi po31 n2, vmb xx pns12 vbi j pc-acp vvi po12 n2 p-acp npg1 n1?
(22) section (DIV2)
5432
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6048
2 Or shall Angels be willing to goe, and we vnwilling? 3 Neither can it be chosen, but God loueth vs dearly who sendeth his Angels.
2 Or shall Angels be willing to go, and we unwilling? 3 Neither can it be chosen, but God loves us dearly who sends his Angels.
crd cc vmb n2 vbb j pc-acp vvi, cc pns12 j? crd av-dx vmb pn31 vbi vvn, cc-acp np1 vvz pno12 av-jn q-crq vvz po31 n2.
(22) section (DIV2)
5433
Image 206
6049
4 And maketh high account of these matters, whereabouts his Angels goe. So as if we doe not heede them with all reuerence, we sinne.
4 And makes high account of these matters, whereabouts his Angels go. So as if we do not heed them with all Reverence, we sin.
crd cc vvz j n1 pp-f d n2, c-crq po31 n2 vvi. av c-acp cs pns12 vdb xx vvi pno32 p-acp d n1, pns12 vvb.
(22) section (DIV2)
5435
Image 206
6050
5 Gods sending an Angell noteth his owne mightie power, who is euen ouer Angels, so as he can send them, and none but he.
5 God's sending an Angel notes his own mighty power, who is even over Angels, so as he can send them, and none but he.
crd n2 vvg dt n1 vvz po31 d j n1, r-crq vbz av p-acp n2, av c-acp pns31 vmb vvi pno32, cc pix cc-acp pns31.
(22) section (DIV2)
5437
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6051
No creature hath authoritie to command an Angell good or bad, but God.
No creature hath Authority to command an Angel good or bad, but God.
dx n1 vhz n1 pc-acp vvi dt n1 j cc j, cc-acp np1.
(22) section (DIV2)
5437
Image 206
6052
So as that euen Witches can not send euill spirits, but by the sufferance of God.
So as that even Witches can not send evil spirits, but by the sufferance of God.
av p-acp cst j n2 vmb xx vvi j-jn n2, cc-acp p-acp dt n1 pp-f np1.
(22) section (DIV2)
5438
Image 206
6053
The Fathers often write this Angell, Archangell, without any great warrant. The Angels name is Gabriell, as before, verse, 19. Tremellius noteth on the 1 Luck:
The Father's often write this Angel, Archangel, without any great warrant. The Angels name is Gabriel, as before, verse, 19. Tremellius notes on the 1 Luck:
dt n2 av vvi d n1, np1, p-acp d j n1. dt ng1 n1 vbz np1, c-acp a-acp, n1, crd np1 vvz p-acp dt crd n1:
(22) section (DIV2)
5439
Image 206
6054
that Angels are not named in the old testament before the peoples comming out of captiuitie,
that Angels Are not nam in the old Testament before the peoples coming out of captivity,
d n2 vbr xx vvn p-acp dt j n1 p-acp dt ng1 vvg av pp-f n1,
(22) section (DIV2)
5441
Image 206
6055
yea, before, though they were asked of their names, they concealed. After the captiuitie they are called by names.
yea, before, though they were asked of their names, they concealed. After the captivity they Are called by names.
uh, a-acp, cs pns32 vbdr vvn pp-f po32 n2, pns32 vvd. p-acp dt n1 pns32 vbr vvn p-acp n2.
(22) section (DIV2)
5441
Image 206
6056
We must take heede of curiosity, to search no further then God hath made knowen.
We must take heed of curiosity, to search no further then God hath made known.
pns12 vmb vvi n1 pp-f n1, pc-acp vvi av-dx av-jc cs np1 vhz vvn vvn.
(22) section (DIV2)
5443
Image 206
6057
The Rabbins haue diuers names for Angels good and bad, they say, he who tempted Eue was called Samaell, &c. Munst: on Math: These things are needlesse.
The Rabbis have diverse names for Angels good and bad, they say, he who tempted Eue was called Samael, etc. Munst: on Math: These things Are needless.
dt n2 vhb j n2 p-acp n2 j cc j, pns32 vvb, pns31 r-crq vvd np1 vbds vvn np1, av np1: p-acp np1: d n2 vbr j.
(22) section (DIV2)
5443
Image 206
6058
Let vs know that Angels though they be neuer so many, are knowen a sunder of God;
Let us know that Angels though they be never so many, Are known a sunder of God;
vvb pno12 vvi d n2 c-acp pns32 vbb av-x av av-d, vbr vvn dt av pp-f np1;
(22) section (DIV2)
5445
Image 206
6059
and are but seruants of God, not our Lords to be worshipped.
and Are but Servants of God, not our lords to be worshipped.
cc vbr p-acp n2 pp-f np1, xx po12 n2 pc-acp vbi vvn.
(22) section (DIV2)
5445
Image 206
6060
The calling followeth, sent of God, as is before, verse, 19. Where is noted the person, & thing: Person, God sending: God, the whole Trinitie.
The calling follows, sent of God, as is before, verse, 19. Where is noted the person, & thing: Person, God sending: God, the Whole Trinity.
dt n1 vvz, vvn pp-f np1, c-acp vbz a-acp, n1, crd q-crq vbz vvn dt n1, cc n1: n1, np1 vvg: np1, dt j-jn np1.
(22) section (DIV2)
5446
Image 206
6061
This which is said of the Angell, is true of any rightly doing his dutie.
This which is said of the Angel, is true of any rightly doing his duty.
d r-crq vbz vvn pp-f dt n1, vbz j pp-f d av-jn vdg png31 n1.
(22) section (DIV2)
5447
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6062
So as men had neede take heede how they refuse such as are sent, the contempt redoundeth to the sender.
So as men had need take heed how they refuse such as Are sent, the contempt redoundeth to the sender.
av p-acp n2 vhd n1 vvi n1 c-crq pns32 vvb d c-acp vbr vvn, dt n1 vvz p-acp dt n1.
(22) section (DIV2)
5448
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6063
Men sent, must make conscience, as comming from God, and withall, not doubt of good successe.
Men sent, must make conscience, as coming from God, and withal, not doubt of good success.
np1 vvd, vmb vvi n1, c-acp vvg p-acp np1, cc av, xx n1 pp-f j n1.
(22) section (DIV2)
5448
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6064
This made the Galathians so well to thinke of Paule.
This made the Galatians so well to think of Paul.
d vvd dt np2 av av pc-acp vvi pp-f np1.
(22) section (DIV2)
5449
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6065
The thing is sent, Sent implieth furnished with a gift, called vpon to vse the gift.
The thing is sent, Sent Implies furnished with a gift, called upon to use the gift.
dt n1 vbz vvn, vvn vvz vvn p-acp dt n1, vvn p-acp pc-acp vvi dt n1.
(22) section (DIV2)
5450
Image 207
6066
Gift is abilitie to doe a duty.
Gift is ability to do a duty.
n1 vbz n1 pc-acp vdi dt n1.
(22) section (DIV2)
5451
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6067
One is called vpon, when ones hart is stirred vp to vse this gift, and others for whose vse it is, require the same.
One is called upon, when ones heart is stirred up to use this gift, and Others for whose use it is, require the same.
pi vbz vvn p-acp, c-crq pig n1 vbz vvn a-acp pc-acp vvi d n1, cc n2-jn p-acp r-crq n1 pn31 vbz, vvb dt d.
(22) section (DIV2)
5451
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6068
So as none must presume themselues to be sent in whom these are not. In whom these are, they may haue comfort that they are sent.
So as none must presume themselves to be sent in whom these Are not. In whom these Are, they may have Comfort that they Are sent.
av p-acp pix vmb vvi px32 pc-acp vbi vvn p-acp ro-crq d vbr xx. p-acp ro-crq d vbr, pns32 vmb vhi n1 cst pns32 vbr vvn.
(22) section (DIV2)
5452
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6069
The Angell presently sent was able to doe his duty. So should we all be furnished, not to learne when we should practise our duties.
The Angel presently sent was able to do his duty. So should we all be furnished, not to Learn when we should practise our duties.
dt n1 av-j vvn vbds j pc-acp vdi po31 n1. av vmd pns12 av-d vbi vvn, xx pc-acp vvi c-crq pns12 vmd vvi po12 n2.
(22) section (DIV2)
5454
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6070
The place followeth, and first generally, afterward specially. The generall place is a cittie of Galilee, called Nazareth.
The place follows, and First generally, afterwards specially. The general place is a City of Galilee, called Nazareth.
dt n1 vvz, cc ord av-j, av av-j. dt j n1 vbz dt n1 pp-f np1, vvn np1.
(22) section (DIV2)
5455
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6071
Where is the prouince, Galilee cittie, Nazareth.
Where is the province, Galilee City, Nazareth.
q-crq vbz dt n1, np1 n1, np1.
(22) section (DIV2)
5457
Image 207
6072
In Asia the lesse, is Syria, in Syria is Iudea, in Iudea is Galilee, hauing on the North, Tyrus, on the South, Samaria, on the West, mount Carmell.
In Asia the less, is Syria, in Syria is Iudea, in Iudea is Galilee, having on the North, Tyre, on the South, Samaria, on the West, mount Carmel.
p-acp np1 dt av-dc, vbz np1, p-acp np1 vbz np1, p-acp np1 vbz np1, vhg p-acp dt n1, np1, p-acp dt n1, np1, p-acp dt n1, n1 np1.
(22) section (DIV2)
5458
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6073
It is so called for the neere lying. There are two Galilees higher. lower.
It is so called for the near lying. There Are two Galilees higher. lower.
pn31 vbz av vvn p-acp dt av-j vvg. pc-acp vbr crd n2 av-jc. jc.
(22) section (DIV2)
5459
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6074
The higher, is called Galilee of the Gentiles, not only as Tremellius thinketh, popular, but for that till Solomons time Gentils dwelt in it,
The higher, is called Galilee of the Gentiles, not only as Tremellius Thinketh, popular, but for that till Solomons time Gentiles dwelled in it,
dt jc, vbz vvn np1 pp-f dt n2-j, xx av-j c-acp np1 vvz, j, cc-acp p-acp d c-acp np1 n1 n2-j vvd p-acp pn31,
(22) section (DIV2)
5461
Image 207
6075
or for that Solomon gaue 20 cities in it, to Hiram a Gentile 1 King, 9, 11, or for that it was vtmost of Palestine, and neerest the Gentiles.
or for that Solomon gave 20 cities in it, to Hiram a Gentile 1 King, 9, 11, or for that it was utmost of Palestine, and nearest the Gentiles.
cc p-acp cst np1 vvd crd n2 p-acp pn31, p-acp np1 dt j crd n1, crd, crd, cc p-acp cst pn31 vbds j pp-f np1, cc av-j dt n2-j.
(22) section (DIV2)
5461
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6076
In this did Christ much preach, as Esay, 9, 1, Math: 4, 15. In the lower was Nazareth.
In this did christ much preach, as Isaiah, 9, 1, Math: 4, 15. In the lower was Nazareth.
p-acp d vdd np1 d vvb, c-acp np1, crd, crd, np1: crd, crd p-acp dt jc vbds np1.
(22) section (DIV2)
5462
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6077
Not much is written of Galilee, for that the people of God had not much to doe with others, we may see there was a Tetrarch of it. Luk: 3, 1.
Not much is written of Galilee, for that the people of God had not much to do with Others, we may see there was a Tetrarch of it. Luk: 3, 1.
xx d vbz vvn pp-f np1, c-acp cst dt n1 pp-f np1 vhd xx av-d pc-acp vdi p-acp n2-jn, pns12 vmb vvi a-acp vbds dt n1 pp-f pn31. np1: crd, crd
(22) section (DIV2)
5464
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6078
One might haue thought, that Italie, or some other countrie, might haue beene chosen, especially considering Ioh: 7, 52,
One might have Thought, that Italy, or Some other country, might have been chosen, especially considering John: 7, 52,
crd n1 vhi vvn, cst np1, cc d j-jn n1, vmd vhi vbn vvn, av-j vvg np1: crd, crd,
(22) section (DIV2)
5465
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6079
and that one writeth, that the other Iewes were wont to mock the Galileans, as we may partly see in that speech, Thou art a Galilean.
and that one Writeth, that the other Iewes were wont to mock the Galileans, as we may partly see in that speech, Thou art a Galilean.
cc d pi vvz, cst dt j-jn np2 vbdr j pc-acp vvi dt np1, c-acp pns12 vmb av vvi p-acp d n1, pns21 vb2r dt j.
(22) section (DIV2)
5465
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6080
And indeed so said Iulian the Apostata, Thou hast ouercome me O Galilean, to Christ. Learne, that euen Pharises, and learned men may be deceiued.
And indeed so said Iulian the Apostata, Thou hast overcome me Oh Galilean, to christ. Learn, that even Pharisees, and learned men may be deceived.
cc av av vvd np1 dt fw-la, pns21 vh2 vvn pno11 uh j, p-acp np1. vvb, cst av np1, cc j n2 vmb vbi vvn.
(22) section (DIV2)
5466
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6081
2 T•• God is not tied to any place, but is free as pleaseth him to doe,
2 T•• God is not tied to any place, but is free as Pleases him to do,
crd np1 np1 vbz xx vvn p-acp d n1, cc-acp vbz j c-acp vvz pno31 pc-acp vdi,
(22) section (DIV2)
5468
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6082
so as in respect only of place, we should thinke our selues neither better nor worser.
so as in respect only of place, we should think our selves neither better nor Worse.
av c-acp p-acp n1 av-j pp-f n1, pns12 vmd vvi po12 n2 av-dx jc ccx jc.
(22) section (DIV2)
5468
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6083
3 Neuer iudge of a man by his countrie, as to say borne heere, therefore of this or that disposition, grace worketh wonders.
3 Never judge of a man by his country, as to say born Here, Therefore of this or that disposition, grace works wonders.
crd av vvb pp-f dt n1 p-acp po31 n1, c-acp pc-acp vvi vvn av, av pp-f d cc d n1, n1 vvz n2.
(22) section (DIV2)
5469
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6084
4 Good people in not the best places are the same. 5 There is vse euen of Geographie, and such knowledge.
4 Good people in not the best places Are the same. 5 There is use even of Geography, and such knowledge.
crd j n1 p-acp xx dt js n2 vbr dt d. crd a-acp vbz n1 av pp-f np1, cc d n1.
(22) section (DIV2)
5470
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6085
6 Vse often is not sufficient to gather for euer. The citie is Nazareth, in the tribe of Zabulon.
6 Use often is not sufficient to gather for ever. The City is Nazareth, in the tribe of Zebulon.
crd vvb av vbz xx j pc-acp vvi p-acp av. dt n1 vbz np1, p-acp dt n1 pp-f np1.
(22) section (DIV2)
5472
Image 207
6086
Heerevpon was he called a Nazarite, and all that belieue in him, Act: 24, 5. The Papists tell strange things of Maries house, the translation whereof, erected the Lady of Lauretto. See Adrichom.
Hereupon was he called a Nazarite, and all that believe in him, Act: 24, 5. The Papists tell strange things of Mary's house, the Translation whereof, erected the Lady of Lauretto. See Adrichom.
av vbds pns31 vvn dt np1, cc d cst vvb p-acp pno31, n1: crd, crd dt njp2 vvb j n2 pp-f npg1 n1, dt n1 c-crq, vvd dt n1 pp-f np1. n1 np1.
(22) section (DIV2)
5473
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6087
Nathaniell thought that no good thing could come out of Nazareth, Ioh, 1, 46, and yet Christ was conceiued there.
Nathaniel Thought that no good thing could come out of Nazareth, John, 1, 46, and yet christ was conceived there.
np1 vvd cst dx j n1 vmd vvi av pp-f np1, np1, crd, crd, cc av np1 vbds vvn a-acp.
(22) section (DIV2)
5475
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6088
No doubt the towne in former time had beene so euilly disposed, as that it had discredited it selfe for afterwards.
No doubt the town in former time had been so evilly disposed, as that it had discredited it self for afterwards.
dx n1 dt n1 p-acp j n1 vhd vbn av av-jn vvn, c-acp cst pn31 vhd vvn pn31 n1 c-acp av.
(22) section (DIV2)
5476
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6089
One would haue thought that Hierusalem had beene a fit place for the mother of Christ to dwell. But marke,
One would have Thought that Jerusalem had been a fit place for the mother of christ to dwell. But mark,
crd vmd vhi vvn cst np1 vhd vbn dt j n1 p-acp dt n1 pp-f np1 pc-acp vvi. p-acp n1,
(22) section (DIV2)
5477
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6090
1 God seeth not, and iudgeth not as man seeth.
1 God sees not, and Judgeth not as man sees.
vvn np1 vvz xx, cc vvz xx p-acp n1 vvz.
(22) section (DIV2)
5478
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6091
2 People who dwell in townes, had neede to looke to themselues, not only for themselues,
2 People who dwell in Towns, had need to look to themselves, not only for themselves,
crd n1 r-crq vvb p-acp n2, vhd n1 pc-acp vvi p-acp px32, xx av-j p-acp px32,
(22) section (DIV2)
5479
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6092
but for others & after, least they hurt and discredit.
but for Others & After, lest they hurt and discredit.
cc-acp p-acp n2-jn cc p-acp, cs pns32 vvb cc vvi.
(22) section (DIV2)
5479
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6093
3 What a credit it was to whole Nazareth, that Mary liued there, so are good persons to their places.
3 What a credit it was to Whole Nazareth, that Mary lived there, so Are good Persons to their places.
crd r-crq dt n1 pn31 vbds p-acp j-jn np1, cst np1 vvd a-acp, av vbr j n2 p-acp po32 n2.
(22) section (DIV2)
5480
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6094
4 Gods Angels can find out any of Gods children in what corners soeuer they lie.
4 God's Angels can find out any of God's children in what corners soever they lie.
crd n2 n2 vmb vvi av d pp-f npg1 n2 p-acp r-crq n2 av pns32 vvb.
(22) section (DIV2)
5481
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6095
5 Gods children are not giuen to affect greatnesse of place, to forsake Nazareth to get them to Hierusalem.
5 God's children Are not given to affect greatness of place, to forsake Nazareth to get them to Jerusalem.
crd n2 n2 vbr xx vvn pc-acp vvi n1 pp-f n1, pc-acp vvi np1 pc-acp vvi pno32 p-acp np1.
(22) section (DIV2)
5482
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6096
6 In any case to take heede that we put no holinesse in Maries house, as the Papists.
6 In any case to take heed that we put no holiness in Mary's house, as the Papists.
crd n1 d n1 pc-acp vvi n1 cst pns12 vvb dx n1 p-acp npg1 n1, c-acp dt njp2.
(22) section (DIV2)
5483
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6097
God is not tied to the walles. 7 Nazareth now being possessed by Arabians, teacheth that there is no priuiledge for places.
God is not tied to the walls. 7 Nazareth now being possessed by Arabians, Teaches that there is no privilege for places.
np1 vbz xx vvn p-acp dt n2. crd np1 av vbg vvn p-acp njp2, vvz cst pc-acp vbz dx n1 p-acp n2.
(22) section (DIV2)
5483
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6098
The person to whom the Angell was sent, was a Ʋirgine, affianced to a man whose name was Ioseph, of the house of Dauid,
The person to whom the Angel was sent, was a Ʋirgine, affianced to a man whose name was Ioseph, of the house of David,
dt n1 p-acp ro-crq dt n1 vbds vvn, vbds dt n1, vvn p-acp dt n1 rg-crq n1 vbds np1, pp-f dt n1 pp-f np1,
(22) section (DIV2)
5485
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6099
and the Virgins name was Mary. and the Virgins name was Mary.
cc dt ng1 n1 vbds np1.
(22) section (DIV2)
5485
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6100
The first marke is, that she is a Ʋirgin. A Virgin is of verginitie, Virginitie is chastitie in neuer-maried life.
The First mark is, that she is a Ʋirgin. A Virgae is of verginitie, Virginity is chastity in neuer-maried life.
dt ord n1 vbz, cst pns31 vbz dt n1. dt n1 vbz pp-f n1, n1 vbz n1 p-acp j n1.
(22) section (DIV2)
5486
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6101
Though it be meant she was a Virgin, before this her being with child, yet is it very probably to be thought, that she was so afterward for euer, in that it is to be thought that soe chosen a vessell for such a purpose, was kept holy for euer vnto the Lord.
Though it be meant she was a Virgae, before this her being with child, yet is it very probably to be Thought, that she was so afterwards for ever, in that it is to be Thought that so chosen a vessel for such a purpose, was kept holy for ever unto the Lord.
cs pn31 vbb vvn pns31 vbds dt n1, p-acp d po31 n1 p-acp n1, av vbz pn31 av av-j pc-acp vbi vvn, cst pns31 vbds av av c-acp av, p-acp cst pn31 vbz pc-acp vbi vvn cst av vvn dt n1 p-acp d dt n1, vbds vvn j p-acp av p-acp dt n1.
(22) section (DIV2)
5487
Image 208
6102
Ob. 1 Christ is said to haue brothers and sisters. Aun. That is according to the Hebrew phrase, kinsfolke.
Ob. 1 christ is said to have Brother's and Sisters. Nias. That is according to the Hebrew phrase, kinsfolk.
np1 vvn np1 vbz vvn pc-acp vhi n2 cc n2. dt. cst vbz vvg p-acp dt njp n1, n1.
(22) section (DIV2)
5488
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6103
2 Vntill may seeme to note knowledge for afterward. Aun. Vntill is many times put for, for euer Math: 28, 20. Some enquire whether she were a vowed Virgin or no, and Papists thinke that she was vowed.
2 Until may seem to note knowledge for afterwards. Nias. Until is many times put for, for ever Math: 28, 20. some inquire whither she were a vowed Virgae or no, and Papists think that she was vowed.
crd c-acp vmb vvi pc-acp vvi n1 p-acp av. dt. c-acp vbz d n2 vvn p-acp, c-acp av np1: crd, crd d vvi cs pns31 vbdr dt j-vvn n1 cc uh-dx, cc njp2 vvb cst pns31 vbds vvn.
(22) section (DIV2)
5489
Image 208
6104
But it is not likely, for that no such vowes were in vse among the Iewes,
But it is not likely, for that no such vows were in use among the Iewes,
p-acp pn31 vbz xx j, c-acp cst dx d n2 vbdr p-acp n1 p-acp dt np2,
(22) section (DIV2)
5490
Image 208
6105
and she was betrothed, with purpose to haue solemnized mariage. Math, 1, 18. It was a blemish to Iewish Virgins not to marry.
and she was betrothed, with purpose to have solemnized marriage. Math, 1, 18. It was a blemish to Jewish Virgins not to marry.
cc pns31 vbds vvn, p-acp n1 pc-acp vhi vvn n1. np1, crd, crd pn31 vbds dt n1 p-acp jp n2 xx pc-acp vvi.
(22) section (DIV2)
5490
Image 208
6106
Therefore is it noted there Virgins were not praised, Iepthes daughter was mourned for being a Virgin,
Therefore is it noted there Virgins were not praised, Iepthes daughter was mourned for being a Virgae,
av vbz pn31 vvn a-acp n2 vbdr xx vvn, n2 n1 vbds vvn p-acp vbg dt n1,
(22) section (DIV2)
5490
Image 208
6107
and a woman was not thought to haue rest, till she had an husband. The Iewes did highly magnify mariage.
and a woman was not Thought to have rest, till she had an husband. The Iewes did highly magnify marriage.
cc dt n1 vbds xx vvn pc-acp vhi n1, c-acp pns31 vhd dt n1. dt np2 vdd av-j vvi n1.
(22) section (DIV2)
5490
Image 208
6108
Others set downe her age, about 15 or 16 yeeres: that is not sure, certaine it is she was not old.
Others Set down her age, about 15 or 16 Years: that is not sure, certain it is she was not old.
ng2-jn vvn a-acp po31 n1, p-acp crd cc crd n2: d vbz xx j, j pn31 vbz pns31 vbds xx j.
(22) section (DIV2)
5491
Image 208
6109
And that shee was a virgin, Esay noteth, 7, 14, which the Iewes with all theyr glosses cannot deface.
And that she was a Virgae, Isaiah notes, 7, 14, which the Iewes with all their Glosses cannot deface.
cc cst pns31 vbds dt n1, np1 vvz, crd, crd, r-crq dt np2 p-acp d po32 n2 vmbx vvi.
(22) section (DIV2)
5492
Image 208
6110
It is noted as a wonder, it hath the letter He of notice, &c.
It is noted as a wonder, it hath the Letter He of notice, etc.
pn31 vbz vvn p-acp dt n1, pn31 vhz dt n1 pns31 pp-f n1, av
(22) section (DIV2)
5492
Image 208
6111
And very expedient was it that she should be a Virgin. 1 That Christ might not be gotten by sinfull man, 2 and might not haue two fathers.
And very expedient was it that she should be a Virgae. 1 That christ might not be got by sinful man, 2 and might not have two Father's.
cc av j vbds pn31 cst pns31 vmd vbi dt n1. vvn cst np1 vmd xx vbi vvn p-acp j n1, crd cc vmd xx vhi crd n2.
(22) section (DIV2)
5493
Image 208
6112
1 Now whatsoeuer be heere noted of Mary for virginitie, none must fondly affect virginitie, she was extraordinarie,
1 Now whatsoever be Here noted of Marry for virginity, none must fondly affect virginity, she was extraordinary,
vvn av q-crq vbb av vvn pp-f vvi p-acp n1, pix vmb av-j vvi n1, pns31 vbds j,
(22) section (DIV2)
5494
Image 208
6113
and had a gift, others with whom it is not so, ought to marry.
and had a gift, Others with whom it is not so, ought to marry.
cc vhd dt n1, n2-jn p-acp ro-crq pn31 vbz xx av, pi pc-acp vvi.
(22) section (DIV2)
5494
Image 208
6114
2 She beeing young, wee may note a patterne of rare grace and godlinesse in corrupted times.
2 She being young, we may note a pattern of rare grace and godliness in corrupted times.
crd pns31 vbg j, pns12 vmb vvi dt n1 pp-f j n1 cc n1 p-acp j-vvn n2.
(22) section (DIV2)
5495
Image 208
6115
3 We shall neuer spiritually cōceiue Christ in our harts, vnlesse we be pure virgins to God, hauing nothing to doe with loue of sin.
3 We shall never spiritually conceive christ in our hearts, unless we be pure Virgins to God, having nothing to do with love of since.
crd pns12 vmb av-x av-j vvi np1 p-acp po12 n2, cs pns12 vbb j n2 p-acp np1, vhg pix pc-acp vdi p-acp n1 pp-f n1.
(22) section (DIV2)
5496
Image 208
6116
The second marke is, that she was affianced to a man whose name was Ioseph. &c. VVhere is noted her disposition to marriage, and the partie to whom.
The second mark is, that she was affianced to a man whose name was Ioseph. etc. Where is noted her disposition to marriage, and the party to whom.
dt ord n1 vbz, cst pns31 vbds vvn p-acp dt n1 rg-crq n1 vbds np1. av c-crq vbz vvn po31 n1 p-acp n1, cc dt n1 p-acp ro-crq.
(22) section (DIV2)
5497
Image 208
6117
Her disposition is, affianced. Affianced is, as wee speake, betrothed or contracted. Some make two sorts of affiancing: 1 Promised barely for marriage: 2 Giuen to marriage, but not knowne.
Her disposition is, affianced. Affianced is, as we speak, betrothed or contracted. some make two sorts of affiancing: 1 Promised barely for marriage: 2 Given to marriage, but not known.
po31 n1 vbz, vvn. vvn vbz, c-acp pns12 vvb, j-vvn cc vvn. d vvi crd n2 pp-f vvg: crd vvd av-j p-acp n1: crd vvn p-acp n1, cc-acp xx vvn.
(22) section (DIV2)
5498
Image 208
6118
The Papists vnderstand the latter here, though onely the former be meant, as may appeare, Math, 1, 18. Quest. Why was she betrothed?
The Papists understand the latter Here, though only the former be meant, as may appear, Math, 1, 18. Quest. Why was she betrothed?
dt njp2 vvb dt d av, cs av-j dt j vbi vvn, c-acp vmb vvi, np1, crd, crd n1. q-crq vbds pns31 vvn?
(22) section (DIV2)
5500
Image 208
6119
Aun. 1 For the honour of marriage: 2 to auoyde all iust blame among the Iewes: 3 that she might haue safegard & succour in flying to Egypt: 4 that none by her example might haue colour of vnchastitie: 5 Some say, that the deuill might not know the conception of Christ.
Nias. 1 For the honour of marriage: 2 to avoid all just blame among the Iewes: 3 that she might have safeguard & succour in flying to Egypt: 4 that none by her Exampl might have colour of unchastity: 5 some say, that the Devil might not know the conception of christ.
dt. crd p-acp dt n1 pp-f n1: crd p-acp vvi d j n1 p-acp dt np2: crd cst pns31 vmd vhi n1 cc n1 p-acp vvg p-acp np1: crd cst pix p-acp po31 n1 vmd vhi n1 pp-f n1: crd d vvi, cst dt n1 vmd xx vvi dt n1 pp-f np1.
(22) section (DIV2)
5502
Image 208
6120
This her beeing affianced, was according to the word of God, as may appeare in the old Testament,
This her being affianced, was according to the word of God, as may appear in the old Testament,
d po31 vbg vvn, vbds vvg p-acp dt n1 pp-f np1, c-acp vmb vvi p-acp dt j n1,
(22) section (DIV2)
5503
Image 208
6121
and according to the order in the Church of God, & is very requisite, not onely, 1 for the further increasing of loue: 2 and preparing to matrimoniall duties: 3 but that such a strait knot, might be leysurely tied: 4 So as if any thing were to be altered, it might in time be preuented before consummation: 5 as also that men and women might with the more grauitie and reuerence come together, not as Beastes,
and according to the order in the Church of God, & is very requisite, not only, 1 for the further increasing of love: 2 and preparing to matrimonial duties: 3 but that such a strait knot, might be leisurely tied: 4 So as if any thing were to be altered, it might in time be prevented before consummation: 5 as also that men and women might with the more gravity and Reverence come together, not as Beasts,
cc vvg p-acp dt n1 p-acp dt n1 pp-f np1, cc vbz av j, xx av-j, vvn p-acp dt av-jc vvg pp-f n1: crd cc vvg p-acp j n2: crd p-acp d d dt j n1, vmd vbi av-j vvn: crd av c-acp cs d n1 vbdr pc-acp vbi vvn, pn31 vmd p-acp n1 vbi vvn p-acp n1: crd p-acp av d n2 cc n2 vmd p-acp dt av-dc n1 cc n1 vvb av, xx p-acp n2,
(22) section (DIV2)
5503
Image 209
6122
or birdes, which choose their makes, and company presently. Quest. What is affiancing? Aun.
or Birds, which choose their makes, and company presently. Quest. What is affiancing? Nias.
cc n2, r-crq vvb po32 vvz, cc n1 av-j. n1. q-crq vbz vvg? dt.
(22) section (DIV2)
5503
Image 209
6123
It is a promise lawfull, mutuall, voluntarie, of mariage, between a man and a woman marrageable.
It is a promise lawful, mutual, voluntary, of marriage, between a man and a woman marrageable.
pn31 vbz dt n1 j, j, j-jn, pp-f n1, p-acp dt n1 cc dt n1 j.
(22) section (DIV2)
5504
Image 209
6124
A promise, I take, to be a manifest present bewraying of the mind to doe a thing, by words, writing, or deedes, or signes present:A promise, I take, to be a manifest present bewraying of the mind to do a thing, by words, writing, or Deeds, or Signs present:
dt n1, pns11 vvb, pc-acp vbi dt j n1 vvg pp-f dt n1 pc-acp vdi dt n1, p-acp n2, vvg, cc n2, cc n2 j:
(22) section (DIV2)
5505
Image 209
6125
so as that it is not enough to haue a purpose or intent, wish, &c.
so as that it is not enough to have a purpose or intent, wish, etc.
av c-acp cst pn31 vbz xx av-d pc-acp vhi dt n1 cc n1, vvb, av
(22) section (DIV2)
5505
Image 209
6126
A forme whereof may be this, I promise to take thee in marriage, or I take thee for my espoused, or promised, or betrothed.
A Form whereof may be this, I promise to take thee in marriage, or I take thee for my espoused, or promised, or betrothed.
dt n1 c-crq vmb vbi d, pns11 vvb pc-acp vvi pno21 p-acp n1, cc pns11 vvb pno21 p-acp po11 vvn, cc vvd, cc vvn.
(22) section (DIV2)
5506
Image 209
6127
It must be lawfull, by Gods lawes, and mens lawes. This stretcheth very farre.
It must be lawful, by God's laws, and men's laws. This Stretcheth very Far.
pn31 vmb vbi j, p-acp npg1 n2, cc ng2 n2. np1 vvz av av-j.
(22) section (DIV2)
5507
Image 209
6128
Marriage by Gods law must be: 1 in the Lord: 2 approoued by consent of Parents, if there be any.
Marriage by God's law must be: 1 in the Lord: 2 approved by consent of Parents, if there be any.
n1 p-acp npg1 n1 vmb vbi: vvd p-acp dt n1: crd j-vvn p-acp n1 pp-f n2, cs pc-acp vbb d.
(22) section (DIV2)
5508
Image 209
6129
Mans good lawes must be kept. Mutuall, is of each to other.
men good laws must be kept. Mutual, is of each to other.
n2 j n2 vmb vbi vvn. j, vbz pp-f d p-acp n-jn.
(22) section (DIV2)
5509
Image 209
6130
Ʋoluntary, requireth that it be not compelled, each partie must be willing, and cheerefull with it.Ʋoluntary, requires that it be not compelled, each party must be willing, and cheerful with it.
j-jn, vvz cst pn31 vbb xx vvn, d n1 vmb vbi j, cc j p-acp pn31.
(22) section (DIV2)
5511
Image 209
6131
The thing that affiancing respecteth, is marriage. It is only betwixt two persons. Marrageable, are such as for age, religion, kinred, &c. may lawfully marry.
The thing that affiancing respecteth, is marriage. It is only betwixt two Persons. Marrageable, Are such as for age, Religion, kindred, etc. may lawfully marry.
dt n1 cst j-vvg vvz, vbz n1. pn31 vbz av-j p-acp crd n2. j, vbr d c-acp p-acp n1, n1, n1, av vmb av-j vvi.
(22) section (DIV2)
5512
Image 209
6132
Now this affiancing should be. 1 with reuerence in the presence of God, and calling vpon his name: 2 and before godly and faithfull witnesses.
Now this affiancing should be. 1 with Reverence in the presence of God, and calling upon his name: 2 and before godly and faithful Witnesses.
av d j-vvg vmd vbi. crd p-acp n1 p-acp dt n1 pp-f np1, cc vvg p-acp po31 n1: crd cc p-acp j cc j n2.
(22) section (DIV2)
5513
Image 209
6133
There is no time appointed in the word betweene affiancing and marrying: onely good orders in Churches require thrice publishing.
There is no time appointed in the word between affiancing and marrying: only good order in Churches require thrice publishing.
pc-acp vbz dx n1 vvn p-acp dt n1 p-acp vvg cc vvg: av-j j n2 p-acp n2 vvb av vvg.
(22) section (DIV2)
5514
Image 209
6134
Two sorts are heere to be blamed, 1 Who neglect to be affianced, whereas the practise is in the word of GOD. 2 Who closely without due reuerence or witnesse, contract themselues.
Two sorts Are Here to be blamed, 1 Who neglect to be affianced, whereas the practice is in the word of GOD. 2 Who closely without due Reverence or witness, contract themselves.
crd n2 vbr av pc-acp vbi vvn, crd r-crq n1 pc-acp vbi vvn, cs dt n1 vbz p-acp dt n1 pp-f np1. crd q-crq av-j p-acp j-jn n1 cc vvi, vvb px32.
(22) section (DIV2)
5515
Image 209
6135
The party to whom she was affianced for sexe, a man, for name was Ioseph, for blood of the house of Dauid.
The party to whom she was affianced for sex, a man, for name was Ioseph, for blood of the house of David.
dt n1 p-acp ro-crq pns31 vbds vvn p-acp n1, dt n1, p-acp n1 vbds np1, p-acp n1 pp-f dt n1 pp-f np1.
(22) section (DIV2)
5516
Image 209
6136
It is needlesse to speake of the signification of the name, whereof looke Gene, 30, 24,
It is needless to speak of the signification of the name, whereof look Gene, 30, 24,
pn31 vbz j pc-acp vvi pp-f dt n1 pp-f dt n1, c-crq n1 zz, crd, crd,
(22) section (DIV2)
5517
Image 209
6137
or to shew that names of good men are recorded in scriptures, to teach vs that they are not forgotten with God,
or to show that names of good men Are recorded in Scriptures, to teach us that they Are not forgotten with God,
cc pc-acp vvi d n2 pp-f j n2 vbr vvn p-acp n2, pc-acp vvi pno12 d pns32 vbr xx vvn p-acp np1,
(22) section (DIV2)
5517
Image 209
6138
and that such names should be giuen, which may put in minde some good thing.
and that such names should be given, which may put in mind Some good thing.
cc cst d n2 vmd vbi vvn, r-crq vmb vvi p-acp n1 d j n1.
(22) section (DIV2)
5517
Image 209
6139
This Ioseph is noted for a good man, of an honest trade of life, though poore.
This Ioseph is noted for a good man, of an honest trade of life, though poor.
d np1 vbz vvn p-acp dt j n1, pp-f dt j n1 pp-f n1, cs j.
(22) section (DIV2)
5518
Image 209
6140
With such, according to our places, should we be willing in marriage to match. His blood, of Dauids house, that is, line.
With such, according to our places, should we be willing in marriage to match. His blood, of David house, that is, line.
p-acp d, vvg p-acp po12 n2, vmd pns12 vbi j p-acp n1 pc-acp vvi. po31 n1, pp-f npg1 n1, cst vbz, n1.
(22) section (DIV2)
5518
Image 209
6141
This is added to note the stock of Mary.
This is added to note the stock of Mary.
d vbz vvn pc-acp vvi dt n1 pp-f np1.
(22) section (DIV2)
5519
Image 209
6142
For the Tribes were kept distinct, and married within themselues, saue that of Leui, and to shew the fulfilling of Gods promise to Dauid.
For the Tribes were kept distinct, and married within themselves, save that of Levi, and to show the fulfilling of God's promise to David.
p-acp dt n2 vbdr vvn j, cc vvn p-acp px32, p-acp d pp-f np1, cc pc-acp vvi dt j-vvg pp-f npg1 n1 p-acp np1.
(22) section (DIV2)
5519
Image 209
6143
But marke how God fulfilleth his promise, hee keepeth and performeth the spirituall and best of it, the other is not materiall.
But mark how God fulfilleth his promise, he Keepeth and Performeth the spiritual and best of it, the other is not material.
p-acp n1 c-crq np1 vvz po31 n1, pns31 vvz cc vvz dt j cc js pp-f pn31, dt n-jn vbz xx j-jn.
(22) section (DIV2)
5520
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6144
Dauids kingly outward estate, dooth not heere appeare. Ioseph was but poore.
David kingly outward estate, doth not Here appear. Ioseph was but poor.
npg1 j j n1, vdz xx av vvi. np1 vbds p-acp j.
(22) section (DIV2)
5521
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6145
Marke 1 that houses decay: 2 and that Ioseph of a great house, beeing in pouertie, standeth not vpon his blood,
Mark 1 that houses decay: 2 and that Ioseph of a great house, being in poverty, Stands not upon his blood,
vvb crd d n2 n1: crd cc d np1 pp-f dt j n1, vbg p-acp n1, vvz xx p-acp po31 n1,
(22) section (DIV2)
5522
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6146
but falleth to some honest labour, so should we in like case. The third marke is her name.
but falls to Some honest labour, so should we in like case. The third mark is her name.
cc-acp vvz p-acp d j n1, av vmd pns12 p-acp j n1. dt ord n1 vbz po31 n1.
(22) section (DIV2)
5522
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6147
Mary, the same with Miriam in Hebrew, and the old Testament. The signification and cause of giuing are not hard to be found. There were diuers Maries.Marry, the same with Miriam in Hebrew, and the old Testament. The signification and cause of giving Are not hard to be found. There were diverse Mary's.
uh, dt d p-acp np1 p-acp njp, cc dt j n1. dt n1 cc n1 pp-f vvg vbr xx j pc-acp vbi vvn. a-acp vbdr j np2.
(22) section (DIV2)
5523
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6148
Heere no difference is made, for that she was very well knowne, and need not further to be spoken of.
Here no difference is made, for that she was very well known, and need not further to be spoken of.
av dx n1 vbz vvn, c-acp cst pns31 vbds av av vvn, cc vvb xx jc pc-acp vbi vvn pp-f.
(22) section (DIV2)
5524
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6149
Now the Angell is further made knowne, by his going in to Mary, by his speech, by that which fell out therevppon, namely, her feare.
Now the Angel is further made known, by his going in to Marry, by his speech, by that which fell out thereupon, namely, her Fear.
av dt n1 vbz jc vvn vvn, p-acp po31 n-vvg p-acp pc-acp vvi, p-acp po31 n1, p-acp d r-crq vvd av av, av, po31 n1.
(22) section (DIV2)
5525
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6150
Going in to her, noteth the place, and the Angels beeing where she was. Quest.
Going in to her, notes the place, and the Angels being where she was. Quest.
vvg p-acp p-acp pno31, vvz dt n1, cc dt n2 vbg n1 pns31 vbds. n1.
(22) section (DIV2)
5526
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6151
Where is it likely that was? An. VVithin the house, in some priuate Chamber or closet.
Where is it likely that was? Nias Within the house, in Some private Chamber or closet.
q-crq vbz pn31 j cst vbds? np1 p-acp dt n1, p-acp d j n1 cc n1.
(22) section (DIV2)
5527
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6152
For women are willed, 2, Tim, 5, to keepe house:
For women Are willed, 2, Tim, 5, to keep house:
p-acp n2 vbr vvn, crd, np1, crd, pc-acp vvi n1:
(22) section (DIV2)
5527
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6153
so is Sarah saide to haue beene in the Tent, Gene, 18, 9. And one who is often in the street, is noted in the Prouerbs of lightnesse.
so is Sarah said to have been in the Tent, Gene, 18, 9. And one who is often in the street, is noted in the Proverbs of lightness.
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(22) section (DIV2)
5527
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6154
Mary therefore beeing a vertuous woman, sure it is shee was within, & no doubt praying, reading, or dooing some good thing.
Marry Therefore being a virtuous woman, sure it is she was within, & no doubt praying, reading, or doing Some good thing.
vvi av vbg dt j n1, av-j pn31 vbz pns31 vbds a-acp, cc dx n1 vvg, vvg, cc vdg d j n1.
(22) section (DIV2)
5528
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6155
Heere note, that Parents should keepe in their virgins. 2 That virgins themselues should be no gadders abroade: 3 That young men should not intrude into Virgins company. 4 That when virgins are in the house, they should spend the time about some profitable businesse, not onely be tricking vp themselues, &c. 5 Lastly, that bestowing our selues well at home, Gods Angels will find vs out,
Here note, that Parents should keep in their Virgins. 2 That Virgins themselves should be no gadders abroad: 3 That young men should not intrude into Virgins company. 4 That when Virgins Are in the house, they should spend the time about Some profitable business, not only be tricking up themselves, etc. 5 Lastly, that bestowing our selves well At home, God's Angels will find us out,
av vvi, cst n2 vmd vvi p-acp po32 n2. crd d n2 px32 vmd vbi dx n2 av: crd cst j n2 vmd xx vvi p-acp ng1 n1. crd d c-crq n2 vbr p-acp dt n1, pns32 vmd vvi dt n1 p-acp d j n1, xx av-j vbi vvg p-acp px32, av crd ord, cst vvg po12 n2 av p-acp n1-an, n2 n2 vmb vvi pno12 av,
(22) section (DIV2)
5529
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6156
and wee shall be sure not to want the presence of the holy Ghost.
and we shall be sure not to want the presence of the holy Ghost.
cc pns12 vmb vbi j xx pc-acp vvi dt n1 pp-f dt j n1.
(22) section (DIV2)
5529
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6157
Thus much of the Angels going to Mary, now followeth his speech, & is to verse 37. and is of saluation, of comfort, of particuler message, of aunswer.
Thus much of the Angels going to Marry, now follows his speech, & is to verse 37. and is of salvation, of Comfort, of particular message, of answer.
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(22) section (DIV2)
5530
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6158
That of salutation, is verse 28. VVhere first we must remooue the abuse, and then consider the things which wee are to leaure thereby.
That of salutation, is verse 28. Where First we must remove the abuse, and then Consider the things which we Are to leaure thereby.
cst pp-f n1, vbz n1 crd c-crq ord pns12 vmb vvi dt n1, cc av vvb dt n2 r-crq pns12 vbr p-acp n1 av.
(22) section (DIV2)
5531
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6159
The abuse among the Papists of this place is great.
The abuse among the Papists of this place is great.
dt n1 p-acp dt njp2 pp-f d n1 vbz j.
(22) section (DIV2)
5532
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6160
Luther said, the Lords prayer was a great Martyr, it is much more true of the Hatle Mary.
Luther said, the lords prayer was a great Martyr, it is much more true of the Hatle Marry.
np1 vvd, dt n2 n1 vbds dt j n1, pn31 vbz d dc j pp-f dt vvb uh.
(22) section (DIV2)
5533
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6161
The abuses which we will note, are,
The Abuses which we will note, Are,
dt n2 r-crq pns12 vmb vvi, vbr,
(22) section (DIV2)
5534
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6162
1 That it is patched vp together, by fetching from other places, as blessed is the fruite of thy wombe, by adding the name Mary, Iesus, Amen.
1 That it is patched up together, by fetching from other places, as blessed is the fruit of thy womb, by adding the name Marry, Iesus, Amen.
vvd cst pn31 vbz vvn a-acp av, p-acp vvg p-acp j-jn n2, c-acp vvn vbz dt n1 pp-f po21 n1, p-acp vvg dt n1 vvi, np1, uh-n.
(22) section (DIV2)
5535
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6163
2 That the simple are abused by the translation of full of grace.
2 That the simple Are abused by the Translation of full of grace.
crd d dt j vbr vvn p-acp dt n1 pp-f j pp-f n1.
(22) section (DIV2)
5536
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6164
3 That cōtrary to all warrant it is appointed in such sort, as is among the Papists, to be vsed.
3 That contrary to all warrant it is appointed in such sort, as is among the Papists, to be used.
crd d n-jn p-acp d vvb pn31 vbz vvn p-acp d n1, c-acp vbz p-acp dt njp2, pc-acp vbi vvn.
(22) section (DIV2)
5537
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6165
4 That it is appointed as a prayer. Whereas wee should no otherwise vse it then the Angell, who vsed it in salutation,
4 That it is appointed as a prayer. Whereas we should not otherwise use it then the Angel, who used it in salutation,
crd d pn31 vbz vvn p-acp dt n1. cs pns12 vmd xx av vvi pn31 av dt n1, r-crq vvd pn31 p-acp n1,
(22) section (DIV2)
5538
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6166
as also for that the words themselues are of salutation.
as also for that the words themselves Are of salutation.
c-acp av c-acp cst dt n2 px32 vbr pp-f n1.
(22) section (DIV2)
5538
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6167
It is said, it is of thanksgiuing, and so may be in kind of a prayer. Aun. It is not.
It is said, it is of thanksgiving, and so may be in kind of a prayer. Nias. It is not.
pn31 vbz vvn, pn31 vbz pp-f n1, cc av vmb vbi p-acp n1 pp-f dt n1. dt. pn31 vbz xx.
(22) section (DIV2)
5539
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6168
And if it should be of thankes, it should be to God.
And if it should be of thanks, it should be to God.
cc cs pn31 vmd vbi pp-f n2, pn31 vmd vbi p-acp np1.
(22) section (DIV2)
5540
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6169
Stapleton addeth, it may be a prayer by way of insinuation, as that, Behold, he whom thou louest is sicke:
Stapleton adds, it may be a prayer by Way of insinuation, as that, Behold, he whom thou love is sick:
np1 vvz, pn31 vmb vbi dt n1 p-acp n1 pp-f n1, p-acp d, vvb, pns31 ro-crq pns21 vvb vbz j:
(22) section (DIV2)
5541
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6170
and, If thou wilt, thou canst make me cleane. Aun. If it be a prayer, it must haue commaundement, and promise, it hath neither.
and, If thou wilt, thou Canst make me clean. Nias. If it be a prayer, it must have Commandment, and promise, it hath neither.
cc, cs pns21 vm2, pns21 vm2 vvi pno11 av-j. dt. cs pn31 vbb dt n1, pn31 vmb vhi n1, cc n1, pn31 vhz dx.
(22) section (DIV2)
5541
Image 210
6171
And if it insinuate, it must insinuate somewhat: heere is nothing. Ob. It may be vsed as a salutation. Aun.
And if it insinuate, it must insinuate somewhat: Here is nothing. Ob. It may be used as a salutation. Nias.
cc cs pn31 vvb, pn31 vmb vvi av: av vbz pix. np1 pn31 vmb vbi vvn p-acp dt n1. dt.
(22) section (DIV2)
5542
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6172
No. A salutation is ciuill, the Romanists appoint this to be vsed religiously. Againe salutations be to persons present, the Virgin is absent.
No. A salutation is civil, the Romanists appoint this to be used religiously. Again salutations be to Persons present, the Virgae is absent.
n1 dt n1 vbz j, dt np1 vvb d pc-acp vbi vvn av-j. av n2 vbb p-acp n2 j, dt n1 vbz j.
(22) section (DIV2)
5543
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6173
Ob. Why may not shee as well be present in spirit, as Elizeus and Paule? Aun.
Ob. Why may not she as well be present in Spirit, as Elisha and Paul? Nias.
np1 q-crq vmb xx pns31 p-acp av vbi j p-acp n1, c-acp np1 cc np1? dt.
(22) section (DIV2)
5544
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6174
Paules presence was his allowance, Elizeus was an extraordinarie sight, which when they shew in Mary, we will beleeue.
Paul's presence was his allowance, Elisha was an extraordinary sighed, which when they show in Marry, we will believe.
npg1 n1 vbds po31 n1, np1 vbds dt j n1, r-crq c-crq pns32 vvb p-acp uh, pns12 vmb vvi.
(22) section (DIV2)
5545
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6175
5 That it is so often repeated, especially in their Rosaries and penances.
5 That it is so often repeated, especially in their Rosaries and penances.
crd d pn31 vbz av av vvn, av-j p-acp po32 n2 cc n2.
(22) section (DIV2)
5546
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6176
That their should be ten Auemaries to one Pater-noster, and that 150 Auemaries, with 15, Paternosters make a Ladies Psalter.
That their should be ten Avemaries to one Paternoster, and that 150 Avemaries, with 15, Paternosters make a Ladies Psalter.
cst pc-acp vmd vbi crd n2 p-acp crd j, cc d crd n2, p-acp crd, n2 vvb dt ng1 n1.
(22) section (DIV2)
5546
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6177
This is meere babling and lip-labour, not needing further confuration.
This is mere babbling and lip-labour, not needing further confuration.
d vbz j n-vvg cc n1, xx vvg av-jc n1.
(22) section (DIV2)
5547
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6178
The Papists are impious that abuse Christs practise of thrice repeating the same, for theirs in this.
The Papists Are impious that abuse Christ practice of thrice repeating the same, for theirs in this.
dt njp2 vbr j cst vvb npg1 n1 pp-f av vvg dt d, c-acp png32 p-acp d.
(22) section (DIV2)
5548
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6179
As weake are the Rhemists and Stapletons reasons, from the honor of the Virgin, for that this is the first message of the incarnation,
As weak Are the Rhemists and Stapletons Reasons, from the honour of the Virgae, for that this is the First message of the incarnation,
p-acp j vbr dt n2 cc npg1 n2, p-acp dt n1 pp-f dt n1, c-acp cst d vbz dt ord n1 pp-f dt n1,
(22) section (DIV2)
5549
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6180
and is a summe of the Gospell. All is false. Thus much for remouall of the abuse:
and is a sum of the Gospel. All is false. Thus much for removal of the abuse:
cc vbz dt n1 pp-f dt n1. av-d vbz j. av av-d p-acp n1 pp-f dt n1:
(22) section (DIV2)
5549
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6181
now followeth to consider what we must learne thereby, which will appeare when we know the meaning thereof.
now follows to Consider what we must Learn thereby, which will appear when we know the meaning thereof.
av vvz pc-acp vvi r-crq pns12 vmb vvi av, r-crq vmb vvi c-crq pns12 vvb dt n1 av.
(22) section (DIV2)
5550
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6182
This first branch hath, 1 Formes of salutations, to wit, Haile: The Lord with thee. 2 Titles in saluting, as, Freely beloued: Blessed among women.
This First branch hath, 1 Forms of salutations, to wit, Hail: The Lord with thee. 2 Titles in saluting, as, Freely Beloved: Blessed among women.
d ord n1 vhz, vvn n2 pp-f n2, pc-acp vvi, n1: dt n1 p-acp pno21. crd n2 p-acp vvg, c-acp, av-j vvn: vvn p-acp n2.
(22) section (DIV2)
5551
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6183
And that both are double, it teacheth that these things are not to be neglected.
And that both Are double, it Teaches that these things Are not to be neglected.
cc cst d vbr j-jn, pn31 vvz cst d n2 vbr xx pc-acp vbi vvn.
(22) section (DIV2)
5552
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6184
The former forme of salutation translated Haile, might better be, reioyce, not only for agreeing with the originall,
The former Form of salutation translated Hail, might better be, rejoice, not only for agreeing with the original,
dt j n1 pp-f n1 vvn vvi, vmd jc vbb, vvb, xx av-j p-acp vvg p-acp dt n-jn,
(22) section (DIV2)
5553
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6185
but to preuent superstitious curiositie, arising out of the Latin Aue, for Eua and sine-vae. Salutations haue beene diuers, health, peace, ioy, prosperitie, &c. Haile, is as much as health, as being a good gift of God:
but to prevent superstitious curiosity, arising out of the Latin Aue, for Eve and sine-vae. Salutations have been diverse, health, peace, joy, Prosperity, etc. Hail, is as much as health, as being a good gift of God:
cc-acp pc-acp vvi j n1, vvg av pp-f dt njp fw-la, c-acp np1 cc j. n2 vhb vbn j, n1, n1, n1, n1, av n1, vbz p-acp d c-acp n1, c-acp vbg dt j n1 pp-f np1:
(22) section (DIV2)
5553
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6186
but heere it might more fitly be turned ioy or reioyce, & the Angels speech, the giuing of the ioy, which no doubt but he meant most hartily.
but Here it might more fitly be turned joy or rejoice, & the Angels speech, the giving of the joy, which no doubt but he meant most heartily.
cc-acp av pn31 n1 av-dc av-j vbi vvn vvb cc vvb, cc dt ng1 n1, dt vvg pp-f dt n1, r-crq dx n1 cc-acp pns31 vvd av-ds av-j.
(22) section (DIV2)
5555
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6187
1 Marke the seruants of God are not rude and vnciuill, they neglect not so much as salutations.
1 Mark the Servants of God Are not rude and Uncivil, they neglect not so much as salutations.
crd n1 dt n2 pp-f np1 vbr xx j cc j, pns32 vvb xx av av-d c-acp n2.
(22) section (DIV2)
5556
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6188
2 They performe them hartily, not only in shew, as the greatest part in the world now doe.
2 They perform them heartily, not only in show, as the greatest part in the world now do.
crd pns32 vvb pno32 av-j, xx av-j p-acp n1, c-acp dt js n1 p-acp dt n1 av vdb.
(22) section (DIV2)
5557
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6189
3 They haue good formes of salutation, not prophane as many haue.
3 They have good forms of salutation, not profane as many have.
crd pns32 vhb j n2 pp-f n1, xx j c-acp d vhb.
(22) section (DIV2)
5558
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6190
4 And sithens the Angell wisheth ioy, we should labour for true ioy, and euen holy reioycing in the fauour of God.
4 And since the Angel wishes joy, we should labour for true joy, and even holy rejoicing in the favour of God.
crd cc p-acp dt n1 vvz n1, pns12 vmd vvi p-acp j n1, cc av j vvg p-acp dt n1 pp-f np1.
(22) section (DIV2)
5559
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6191
The former title is, freely beloued, according to the Greek, as also Sa and Iansenius iudge, whatsoeuer other Papists thinke of fulnesse of grace,
The former title is, freely Beloved, according to the Greek, as also Sa and Jansenius judge, whatsoever other Papists think of fullness of grace,
dt j n1 vbz, av-j vvn, vvg p-acp dt jp, c-acp av uh cc np1 vvi, r-crq j-jn njp2 vvb pp-f n1 pp-f n1,
(22) section (DIV2)
5560
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6192
whereas in Christ onely is fulnesse.
whereas in christ only is fullness.
cs p-acp np1 av-j vbz n1.
(22) section (DIV2)
5560
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6193
And sure this was very fit, least Mary might be puffed vp with conceit of her owne holinesse.
And sure this was very fit, lest Mary might be puffed up with conceit of her own holiness.
cc j d vbds av j, cs np1 vmd vbi vvn a-acp p-acp n1 pp-f po31 d n1.
(22) section (DIV2)
5561
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6194
Now if Mary were freely beloued, who can deserue? and if the Angell admonished her thereof, it is good for vs to admonish one an other,
Now if Mary were freely Beloved, who can deserve? and if the Angel admonished her thereof, it is good for us to admonish one an other,
av cs np1 vbdr av-j vvn, r-crq vmb vvi? cc cs dt n1 vvd pno31 av, pn31 vbz j p-acp pno12 pc-acp vvi pi dt n-jn,
(22) section (DIV2)
5562
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6195
and surely there is good vse heereof. To teach vs humility, and to make great account of the gifts of God.
and surely there is good use hereof. To teach us humility, and to make great account of the Gifts of God.
cc av-j a-acp vbz j n1 av. pc-acp vvi pno12 n1, cc pc-acp vvi j n1 pp-f dt n2 pp-f np1.
(22) section (DIV2)
5562
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6196
The latter forme of salutation is, the Lord with thee, is, or be. It was an vsuall manner of salutation among the Iewes.
The latter Form of salutation is, the Lord with thee, is, or be. It was an usual manner of salutation among the Iewes.
dt d n1 pp-f n1 vbz, dt n1 p-acp pno21, vbz, cc vbi. pn31 vbds dt j n1 pp-f n1 p-acp dt np2.
(22) section (DIV2)
5564
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6197
Iudges, 6, 12, Ruth: 2, 4, Psal: 129, 8. And wisheth all good.
Judges, 6, 12, Ruth: 2, 4, Psalm: 129, 8. And wishes all good.
ng1, crd, crd, n1: crd, crd, np1: crd, crd cc vvz d j.
(22) section (DIV2)
5564
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6198
Now marke wherein is good, in that the Lord is with vs, that is, in euery sort fauoureth vs.
Now mark wherein is good, in that the Lord is with us, that is, in every sort favours us
av vvb c-crq vbz j, p-acp d dt n1 vbz p-acp pno12, cst vbz, p-acp d n1 vvz pno12
(22) section (DIV2)
5565
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6199
So as our selues must labour for this, must indeauour one to an other.
So as our selves must labour for this, must endeavour one to an other.
av p-acp po12 n2 vmb vvi p-acp d, vmb n1 crd p-acp dt n-jn.
(22) section (DIV2)
5566
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6200
And if this be wished to Mary, much more had euery one of vs need thereof.
And if this be wished to Marry, much more had every one of us need thereof.
cc cs d vbb vvn pc-acp vvi, av-d av-dc vhd d crd pp-f pno12 vvi av.
(22) section (DIV2)
5567
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6201
This is said of liuing, and to present, not of the dead. Euen our ordinary salutations should sauour of grace.
This is said of living, and to present, not of the dead. Even our ordinary salutations should savour of grace.
d vbz vvn pp-f vvg, cc pc-acp vvi, xx pp-f dt j. av po12 j n2 vmd n1 pp-f n1.
(22) section (DIV2)
5568
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6202
The other title is blessed among women. The like is Iudg: 5, 24, that is, in comparison, or aboue other women.
The other title is blessed among women. The like is Judge: 5, 24, that is, in comparison, or above other women.
dt j-jn n1 vbz vvn p-acp n2. dt j vbz n1: crd, crd, cst vbz, p-acp n1, cc p-acp j-jn n2.
(22) section (DIV2)
5570
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6203
This being blessed, signifieth that God doth fauour her in speciall sort. And that men doe praise and shall praise her.
This being blessed, signifies that God does favour her in special sort. And that men do praise and shall praise her.
d vbg vvn, vvz cst np1 vdz vvi pno31 p-acp j n1. cc d n2 vdb vvi cc vmb vvi pno31.
(22) section (DIV2)
5571
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6204
For so blessing & being blessed in diuers respects doth signifie. Blessed of God, is fauoured of men, is praised.
For so blessing & being blessed in diverse respects does signify. Blessed of God, is favoured of men, is praised.
p-acp av n1 cc vbg vvn p-acp j n2 vdz vvi. vvn pp-f np1, vbz vvn pp-f n2, vbz vvn.
(22) section (DIV2)
5571
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6205
Now God did fauour her, not in giuing her onely sauing grace, but in choosing her to be the mother of God.
Now God did favour her, not in giving her only Saving grace, but in choosing her to be the mother of God.
av np1 vdd vvi pno31, xx p-acp vvg pno31 av-j vvg n1, cc-acp p-acp vvg pno31 pc-acp vbi dt n1 pp-f np1.
(22) section (DIV2)
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The like fauours of God are we to acknowledge in our selues, and others.
The like favours of God Are we to acknowledge in our selves, and Others.
dt j n2 pp-f np1 vbr pns12 pc-acp vvi p-acp po12 n2, cc n2-jn.
(22) section (DIV2)
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And though we doe not bodily beare Christ, yet if wee plant him or beare him in our harts by faith, it is a great mercy, which we must acknowledge in others, and in our selues.
And though we do not bodily bear christ, yet if we plant him or bear him in our hearts by faith, it is a great mercy, which we must acknowledge in Others, and in our selves.
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(22) section (DIV2)
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2 God when it pleaseth him, euen bestoweth vppon his children true praise in the iudgement of his Church,
2 God when it Pleases him, even bestoweth upon his children true praise in the judgement of his Church,
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(22) section (DIV2)
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so as we may know we shall haue it, if God thinke it good for vs. Otherwise, let vs not looke for it.
so as we may know we shall have it, if God think it good for us Otherwise, let us not look for it.
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(22) section (DIV2)
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3 This acknowledging heereof in the Angell, sheweth that there is a time when one may be put in minde of the true praise he hath: 1 True praise.
3 This acknowledging hereof in the Angel, shows that there is a time when one may be put in mind of the true praise he hath: 1 True praise.
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(22) section (DIV2)
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For false, I take it, he is not to be acquainted with.
For false, I take it, he is not to be acquainted with.
p-acp j, pns11 vvb pn31, pns31 vbz xx pc-acp vbi vvn p-acp.
(22) section (DIV2)
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That is, whē the partie told hath such grace, as to ascribe the glory to God. 2 When the thing praysed, is a most excellent and manifest gift of God.
That is, when the party told hath such grace, as to ascribe the glory to God. 2 When the thing praised, is a most excellent and manifest gift of God.
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(22) section (DIV2)
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3 When the partie praysed, had neede to be hartened, & incouraged in God.
3 When the party praised, had need to be heartened, & encouraged in God.
crd c-crq dt n1 vvd, vhd n1 pc-acp vbi vvd, cc vvn p-acp np1.
(22) section (DIV2)
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4 When the partie praysing, doth it, that GOD may haue the glory, not to flatter. &c. 4 Women may learne what is theyr true praise.
4 When the party praising, does it, that GOD may have the glory, not to flatter. etc. 4 Women may Learn what is their true praise.
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(22) section (DIV2)
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To haue fauour with GOD, and to conceiue Christ in theyr harts by faith, not their gay coates, and other tricks.
To have favour with GOD, and to conceive christ in their hearts by faith, not their gay coats, and other tricks.
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(22) section (DIV2)
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The speech of comfort followeth, 29, 30, ver: Where is the occasion, and matter of it.
The speech of Comfort follows, 29, 30, ver: Where is the occasion, and matter of it.
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(22) section (DIV2)
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Occasion, verse 29. Her being troubled. This is set out by two, meanes thereof and the effect.
Occasion, verse 29. Her being troubled. This is Set out by two, means thereof and the Effect.
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(22) section (DIV2)
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The meanes are, the sight of the Angell, and his speech. Shee saw him, for that hee assumed some body, wherein likewise glory appeared.
The means Are, the sighed of the Angel, and his speech. She saw him, for that he assumed Some body, wherein likewise glory appeared.
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(22) section (DIV2)
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This is extraordinary, and must not be looked for now. The best apparitions are in the Word and Sacraments.
This is extraordinary, and must not be looked for now. The best apparitions Are in the Word and Sacraments.
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(22) section (DIV2)
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So as to them must we runne, and not to reuelations.
So as to them must we run, and not to revelations.
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(22) section (DIV2)
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Shee was troubled. Troubling as before in Zacharias, it is taken from stirred water, and signifieth perplexitie of thoughts,She was troubled. Troubling as before in Zacharias, it is taken from stirred water, and signifies perplexity of thoughts,
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(22) section (DIV2)
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when one cannot tell what resolutely to thinke. VVhere marke, 1 To what passe and perplexitie Gods children sometime may come.
when one cannot tell what resolutely to think. Where mark, 1 To what pass and perplexity God's children sometime may come.
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(22) section (DIV2)
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2 As that they doe not slightly consider great things. 3 But consider Gods workes with feare. FINIS.
2 As that they do not slightly Consider great things. 3 But Consider God's works with Fear. FINIS.
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(22) section (DIV2)
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AN EXPOSITION vpon the 1. of Peter. 1, Peter, 1, 13. ¶ Trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ.
an EXPOSITION upon the 1. of Peter. 1, Peter, 1, 13. ¶ Trust perfectly on the grace that is brought unto you by the Revelation of Iesus christ.
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(23) part (DIV1)
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AMong the sundry duties in this Epistle, and other Scriptures, inioyned Christians, this in this place is not least, and should not be last:
AMong the sundry duties in this Epistle, and other Scriptures, enjoined Christians, this in this place is not least, and should not be last:
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(23) part (DIV1)
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which for that the seuerall words doe signifie diuersly, is not all vnderstood alike of all,
which for that the several words do signify diversely, is not all understood alike of all,
r-crq p-acp d dt j n2 vdb vvi av-j, vbz xx d vvn av pp-f d,
(23) part (DIV1)
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& had need in generall to be cleered that way, before we can in due sort profit thereby.
& had need in general to be cleared that Way, before we can in due sort profit thereby.
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(23) part (DIV1)
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Trust, in the Greeke word is hope, and is taken sometimes properly, and other times vnproperly.Trust, in the Greek word is hope, and is taken sometime properly, and other times unproperly.
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(23) part (DIV1)
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Properly, it signifieth to looke or waite for a thing to come. Vnproperly, it is the same with belieue, trust in a vvord, promise, or speech:
Properly, it signifies to look or wait for a thing to come. Unproperly, it is the same with believe, trust in a word, promise, or speech:
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(23) part (DIV1)
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and the doubt heere is, which way we should take it. Also grace, for sound is a Latine word, of gratia, & signifieth fauour or liking,
and the doubt Here is, which Way we should take it. Also grace, for found is a Latin word, of Gratia, & signifies favour or liking,
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(23) part (DIV1)
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and is put, sometimes for the welspring of all good things from God to vs,
and is put, sometime for the wellspring of all good things from God to us,
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(23) part (DIV1)
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as in the beginning of diuers Epistles, Grace and peace: otherwhiles for some particuler loue token that commeth from thence.
as in the beginning of diverse Epistles, Grace and peace: otherwhiles for Some particular love token that comes from thence.
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(23) part (DIV1)
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And that not yet after one sort, for often it signifieth such a loue token which we haue heere, which vsually is called grace:
And that not yet After one sort, for often it signifies such a love token which we have Here, which usually is called grace:
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(23) part (DIV1)
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and more sildome, for that which is afterward in the life to come, as in 1, Pet, 3, 7, it seemeth to be.
and more seldom, for that which is afterwards in the life to come, as in 1, Pet, 3, 7, it seems to be.
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(23) part (DIV1)
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Now, though it be certaine, that some speciall loue token be heere most chiefely intented, yet all doe not agree, whether such as is in this life, or afterward.
Now, though it be certain, that Some special love token be Here most chiefly intented, yet all do not agree, whither such as is in this life, or afterwards.
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(23) part (DIV1)
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Againe, brought, may be said to be that which now is brought at the instant, and present time, or that vvhich shortly shall be.
Again, brought, may be said to be that which now is brought At the instant, and present time, or that which shortly shall be.
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(23) part (DIV1)
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So Math, 3, 10, euery tree is said to be hewed downe, for shal be hewed downe.
So Math, 3, 10, every tree is said to be hewed down, for shall be hewed down.
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(23) part (DIV1)
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And Reuel: 22, 20. I come quickly, for I will come quickly, because hee will certainly come,
And Revel: 22, 20. I come quickly, for I will come quickly, Because he will Certainly come,
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(23) part (DIV1)
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and it will not be long ere hee come: so for grace brought, eyther now or afterward.
and it will not be long ere he come: so for grace brought, either now or afterwards.
cc pn31 vmb xx vbi j c-acp pns31 vvb: av p-acp n1 vvd, av-d av cc av.
(23) part (DIV1)
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Last of all, reuelation of Christ, when Christ is reuealed, that is, gloriously at the last day,
Last of all, Revelation of christ, when christ is revealed, that is, gloriously At the last day,
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(23) part (DIV1)
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or when Christ reuealeth himselfe by his word or Spirit, now in this life.
or when christ Revealeth himself by his word or Spirit, now in this life.
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(23) part (DIV1)
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The sundry senses of these wordes, haue caused that diuers learned men haue thought diuers wayes of this Scripture,
The sundry Senses of these words, have caused that diverse learned men have Thought diverse ways of this Scripture,
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(23) part (DIV1)
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and taken the meaning to be not the same. Some thus:
and taken the meaning to be not the same. some thus:
cc vvn dt n1 pc-acp vbi xx dt d. d av:
(23) part (DIV1)
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Looke for the glory that shall shortly be brought vnto you, at the glorious appearing of Iesus Christ. Others thus:
Look for the glory that shall shortly be brought unto you, At the glorious appearing of Iesus christ. Others thus:
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(23) part (DIV1)
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Trust on that present grace, that now is brought vnto you, by Iesus Christ himselfe, reuealing and opening the same.
Trust on that present grace, that now is brought unto you, by Iesus christ himself, revealing and opening the same.
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(23) part (DIV1)
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Both are good, and agreeable to Scripture, and each haue the countenaunce of learned men. Yet one place can haue but one proper meaning.
Both Are good, and agreeable to Scripture, and each have the countenance of learned men. Yet one place can have but one proper meaning.
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(23) part (DIV1)
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Neither must wee onelie care that interpretations be true, but that they be fit, and stand on theyr owne bottome.
Neither must we only care that interpretations be true, but that they be fit, and stand on their own bottom.
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(23) part (DIV1)
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I iudge that the latter is the better.
I judge that the latter is the better.
pns11 vvb cst dt d vbz dt jc.
(23) part (DIV1)
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1 Because it more agreeth with the plainnesse of the wordes, so as that scarce one is taken out of the owne proper signification.
1 Because it more agreeth with the plainness of the words, so as that scarce one is taken out of the own proper signification.
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(23) part (DIV1)
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2 It is very rare, not twice (that I know) that grace is put for glory,
2 It is very rare, not twice (that I know) that grace is put for glory,
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(23) part (DIV1)
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as it should be heere by some mens iudgements.
as it should be Here by Some men's Judgments.
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(23) part (DIV1)
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3 Seeing Peter had mentioned the last end before, verse 4, 5, it is most likely that now heere hee should set downe the way and meanes that bring thereto.
3 Seeing Peter had mentioned the last end before, verse 4, 5, it is most likely that now Here he should Set down the Way and means that bring thereto.
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(23) part (DIV1)
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4 If the former should be meant, then must the Apostle repeate that heere, which he had set downe aboue, verse 7, which is not likely so soone, considering how short and presse Peter in his writing is, without needlesse tantologies.
4 If the former should be meant, then must the Apostle repeat that Here, which he had Set down above, verse 7, which is not likely so soon, considering how short and press Peter in his writing is, without needless Tautologies.
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(23) part (DIV1)
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5 It seemeth that the order of his writing should point to the later, for being afterward to intreat of obedience, he heere layeth a golden foundation of faith before, from whence the building of all good workes is to be reared.
5 It seems that the order of his writing should point to the later, for being afterwards to entreat of Obedience, he Here Layeth a golden Foundation of faith before, from whence the building of all good works is to be reared.
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(23) part (DIV1)
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6 And lastly, the latter is the more fuller, for thorough, beliefe in grace, is a certaine pledge of glory:
6 And lastly, the latter is the more fuller, for thorough, belief in grace, is a certain pledge of glory:
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(23) part (DIV1)
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a man may looke for glory, and haue little grace, and if nothing els hinder we are to take scriptures in the largest meanings.
a man may look for glory, and have little grace, and if nothing Else hinder we Are to take Scriptures in the Largest meanings.
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(23) part (DIV1)
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The generall meaning thus being cleered, the drift & intent of all, is to set out the excellencie and necessitie of trust.
The general meaning thus being cleared, the drift & intent of all, is to Set out the excellency and necessity of trust.
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(23) part (DIV1)
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And heere are two things to be considered:
And Here Are two things to be considered:
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(23) part (DIV1)
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the one that, whereas endeauour is to be bestowed, (for it must needs in nature be first, howsoeuer in words it be not soe) and the endeauour it selfe.
the one that, whereas endeavour is to be bestowed, (for it must needs in nature be First, howsoever in words it be not so) and the endeavour it self.
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(23) part (DIV1)
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That where about endeauour is to be bestowed, is grace brought vnto you, by the reuelation of Iesus Christ.
That where about endeavour is to be bestowed, is grace brought unto you, by the Revelation of Iesus christ.
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(23) part (DIV1)
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The endeauour is, trust perfectlie in or vpon it. That where-about the indeauour is to be, is barely set downe, or further set out.
The endeavour is, trust perfectly in or upon it. That whereabout the endeavour is to be, is barely Set down, or further Set out.
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(23) part (DIV1)
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Barely set downe, in that it is said to be grace brought, further set out by the persons to whom, you, by the manner how, by the reuelation of Iesus Christ.
Barely Set down, in that it is said to be grace brought, further Set out by the Persons to whom, you, by the manner how, by the Revelation of Iesus christ.
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(23) part (DIV1)
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The bare setting downe hath the kind of the thing, grace communicating of it in the word brought. The bore setting down hath the kind of the thing, grace communicating of it in the word brought.
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(23) part (DIV1)
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Grace is as before, flowing from the fountaine of all fauour and liking, and is some speciall loue token from God to vs,Grace is as before, flowing from the fountain of all favour and liking, and is Some special love token from God to us,
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(23) part (DIV1)
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as in sundrie other places of scriptures. Ioh, 1, 16.
as in sundry other places of Scriptures. John, 1, 16.
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(23) part (DIV1)
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Now this grace or fauour is not euery one, but some choise and speciall, and is indeed that which Paule calleth to Tit: 2, 11, sauing,
Now this grace or favour is not every one, but Some choice and special, and is indeed that which Paul calls to Tit: 2, 11, Saving,
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or bringing saluation, neither can it be any other, for then would not the Apostle wish vs to trust perfectly vpon it;
or bringing salvation, neither can it be any other, for then would not the Apostle wish us to trust perfectly upon it;
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for so should we be deceiued, if we could not be saued. Now this grace of saluation is nothing but whereby we are recouered out of wretchednesse,
for so should we be deceived, if we could not be saved. Now this grace of salvation is nothing but whereby we Are recovered out of wretchedness,
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and thraldome, to sin, hell, and damnation, and restored into the fauour of God, in this life and for euer.
and thraldom, to since, hell, and damnation, and restored into the favour of God, in this life and for ever.
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Which now is not one only grace, but hath a store-house indeed & treasury of all good graces in it.
Which now is not one only grace, but hath a storehouse indeed & treasury of all good graces in it.
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The choisest Iewell of all, is Christ, God and man our Sauiour.
The Choicest Jewel of all, is christ, God and man our Saviour.
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For so is he called, Iohn, 3, 16, so God loued the world that he gaue his sonne, not onlie as a gift,
For so is he called, John, 3, 16, so God loved the world that he gave his son, not only as a gift,
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but (as the saying is, giue the best) the gift of gifts, in whom are hid all treasures of wisdome and knowledge, Col, 2, 3, the spirit without measure, Ioh, 1, 14, not only for himselfe but for his Church.
but (as the saying is, give the best) the gift of Gifts, in whom Are hid all treasures of Wisdom and knowledge, Col, 2, 3, the Spirit without measure, John, 1, 14, not only for himself but for his Church.
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For of his fulnesse we haue receiued grace for grace.
For of his fullness we have received grace for grace.
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And heere is first Christs office to be considered, our Prophet to teach vs the way to saluation, our Priest and sacrifice to bring vs into the fauour of God,
And Here is First Christ office to be considered, our Prophet to teach us the Way to salvation, our Priest and sacrifice to bring us into the favour of God,
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and to keepe vs therein, our King to keepe vs from all enemies, and alwayes to rule and order vs, that nothing hurt vs.
and to keep us therein, our King to keep us from all enemies, and always to Rule and order us, that nothing hurt us
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Secondly, the making knowen of this Christ by preaching. Which as a speciall fauour, Christ gaue after his Ascention:
Secondly, the making known of this christ by preaching. Which as a special favour, christ gave After his Ascension:
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looke Eph: 4, 8, 9, 10, the which likwise Paule acknowledgeth.
look Ephesians: 4, 8, 9, 10, the which likewise Paul acknowledgeth.
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Rom: 1, 5, and when God will shew his displeasure to a pleople, he will not afford it.
Rom: 1, 5, and when God will show his displeasure to a pleople, he will not afford it.
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Thirdly, the wonderfull effects of this doctrine, where it is graciously blessed.
Thirdly, the wonderful effects of this Doctrine, where it is graciously blessed.
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As that we are reconciled to God, sanctified in our selues, die to sin, liue to righteousnes, &c.
As that we Are reconciled to God, sanctified in our selves, die to since, live to righteousness, etc.
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(23) part (DIV1)
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These things are so to be vnderstood heere, as all and only, for any thing besides this grace marreth all,
These things Are so to be understood Here, as all and only, for any thing beside this grace marreth all,
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or any part wasting, defaceth all. Quest. Are these only grace and not desert? Aun.
or any part wasting, defaceth all. Quest. are these only grace and not desert? Nias.
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As we only respect our selues, the excellencie of the things, the great bountie of God, they are meere grace,
As we only respect our selves, the excellency of the things, the great bounty of God, they Are mere grace,
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yet if we respect Christ to God-ward, so are thy deserts on Christs behalfe, and euen for vs. Hetherto the meaning, now a little for vse.
yet if we respect christ to Godward, so Are thy deserts on Christ behalf, and even for us Hitherto the meaning, now a little for use.
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First, where the Apostle wisheth vs to trust in grace, let vs know that it is our part to abandon all other things, which are very many, that many trust vpon, riches, wisedom, nature, outward profession, good lawes, good Magistrats, and such like.
First, where the Apostle wishes us to trust in grace, let us know that it is our part to abandon all other things, which Are very many, that many trust upon, riches, Wisdom, nature, outward profession, good laws, good Magistrates, and such like.
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(23) part (DIV1)
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Secondly, that euerlasting saluation, & euery gift tending thereto, is a meere grace and fauour,
Secondly, that everlasting salvation, & every gift tending thereto, is a mere grace and favour,
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so as that whosoeuer wanteth any, must seeke to God, and who so hath, must praise him.
so as that whosoever Wants any, must seek to God, and who so hath, must praise him.
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Thirdly, so are they to be vnderstood to be fauours, as not only beginning them,
Thirdly, so Are they to be understood to be favours, as not only beginning them,
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(23) part (DIV1)
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but to continuing, otherwise then some teach, that the beginning is only from God, somewhat for going forward, is from our selues and free will.
but to Continuing, otherwise then Some teach, that the beginning is only from God, somewhat for going forward, is from our selves and free will.
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Fourthly, that Christ and saluation, is the greatest fauour which God can bestowe vpon vs,
Fourthly, that christ and salvation, is the greatest favour which God can bestow upon us,
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(23) part (DIV1)
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if we regard the party giuing, the thing giuen, the parties to whom, and the fruit there with.
if we regard the party giving, the thing given, the parties to whom, and the fruit there with.
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Fiftly, that so we must iudge of these fauours, that we know they must be with the meanes of preaching and likewise vertue and efficacy. They cannot be alone.
Fifty, that so we must judge of these favours, that we know they must be with the means of preaching and likewise virtue and efficacy. They cannot be alone.
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(23) part (DIV1)
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Sixtly, that seeing these are only of fauour, we had need take heed least we displease not God, that he take this grace from vs.
Sixty, that seeing these Are only of favour, we had need take heed lest we displease not God, that he take this grace from us
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(23) part (DIV1)
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Thus much for the kind of the thing, the communicating or tendring of it followeth, in that it is said to be brought, so is it said els where in the scripture, Act: 13, 26, to you is the word of this saluation sent.
Thus much for the kind of the thing, the communicating or tendering of it follows, in that it is said to be brought, so is it said Else where in the scripture, Act: 13, 26, to you is the word of this salvation sent.
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(23) part (DIV1)
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Christ is he whom the father hath sent, Ioh, 3, 17. Christ came among his owne.
christ is he whom the father hath sent, John, 3, 17. christ Come among his own.
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And indeed Christ only did not thus but it was necessarie, if he meant his people should be saued, that he should so doe.
And indeed christ only did not thus but it was necessary, if he meant his people should be saved, that he should so do.
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For neither, 1 did his people seeke, 2 neither could they, being dead in sin seeke, 3 and it was impossible that grace should come of it selfe.
For neither, 1 did his people seek, 2 neither could they, being dead in since seek, 3 and it was impossible that grace should come of it self.
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For afterward when once Gods people is conuerted, then they seeke, not before. The bringing heere spoken of was only by God.
For afterwards when once God's people is converted, then they seek, not before. The bringing Here spoken of was only by God.
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That which was brought, was in some part receaued. Marke then 1 that grace commeth not by chance.
That which was brought, was in Some part received. Mark then 1 that grace comes not by chance.
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2 Not of it selfe, 3 a man cannot seeke for it but by especiall grace.
2 Not of it self, 3 a man cannot seek for it but by especial grace.
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4 God only can giue it what soeuer the meanes are. 5 God offering, we must not be so vnmannerly as to refuse.
4 God only can give it what soever the means Are. 5 God offering, we must not be so unmannerly as to refuse.
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6 And if God tender grace vnto vs, why should not we, one to another. This may suffice likewise for the communicating or tendring, the further setting out heereof followeth,
6 And if God tender grace unto us, why should not we, one to Another. This may suffice likewise for the communicating or tendering, the further setting out hereof follows,
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and first from the parties to whom it was brought, and they are those to whom this Epistle was wrote, to wit, Iewes,
and First from the parties to whom it was brought, and they Are those to whom this Epistle was wrote, to wit, Iewes,
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1 To whom by way of inheritance the promises of God might seeme to belong, not onely for earthly,
1 To whom by Way of inheritance the promises of God might seem to belong, not only for earthly,
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but also heauenly things, as beeing somtime the onely people of God. 2 Among whom no doubt, the old Testament was often read and expounded,
but also heavenly things, as being sometime the only people of God. 2 Among whom no doubt, the old Testament was often read and expounded,
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and as it might seeme, thinges of Christ knowne.
and as it might seem, things of christ known.
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3 Besides, they were scattered farre and wide from Ierusalem, and theyr owne country. 4 And tasted no doubt of sundry crosses:
3 Beside, they were scattered Far and wide from Ierusalem, and their own country. 4 And tasted no doubt of sundry Crosses:
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and yet these both haue neede of this grace, and it is brought vnto them. Learne therefore, that,
and yet these both have need of this grace, and it is brought unto them. Learn Therefore, that,
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1 All outward prerogatiues of visible Church, of reputation to be the people of God, or any such thing, without speciall grace brought, are nothing to saluation.
1 All outward prerogatives of visible Church, of reputation to be the people of God, or any such thing, without special grace brought, Are nothing to salvation.
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2 Euen some competent, and tolerable meanes, vnlesse God graciously blesse, are little or nothing.
2 Even Some competent, and tolerable means, unless God graciously bless, Are little or nothing.
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3 No calamities whatsoeuer, if God please to shew fauor shall hinder vs from it, no though we were cast into the vtmost coasts of the world,
3 No calamities whatsoever, if God please to show favour shall hinder us from it, no though we were cast into the utmost coasts of the world,
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& had all afflictions in the world, as of Iob, or Lazarus, or whosoeuer.
& had all afflictions in the world, as of Job, or Lazarus, or whosoever.
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4 Nay, grace comming to vs in this estate, shall vphold vs, teach vs to beare all,
4 Nay, grace coming to us in this estate, shall uphold us, teach us to bear all,
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and make them sweet, and fruitfull to vs. Now followeth the speciall manner how: By the reuelation of Iesus Christ.
and make them sweet, and fruitful to us Now follows the special manner how: By the Revelation of Iesus christ.
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(23) part (DIV1)
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That is, as was shewed before, by Iesus Christ reuealing. In which sence, God (that is the Father) is likewise said to reueale.
That is, as was showed before, by Iesus christ revealing. In which sense, God (that is the Father) is likewise said to reveal.
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Gala, 1, 15, 16. The Spirit also, 2, Cor, 3, 16, 17, and Christ himselfe called a light,
Gala, 1, 15, 16. The Spirit also, 2, Cor, 3, 16, 17, and christ himself called a Light,
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(23) part (DIV1)
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for the reuelation of the Gentiles.
for the Revelation of the Gentiles.
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Luke 2, 32. But most cleerly Paule speaketh, Gala, 1, 12. that hee receiued the Gospell not by man,
Luke 2, 32. But most clearly Paul speaks, Gala, 1, 12. that he received the Gospel not by man,
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(23) part (DIV1)
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neither was taught it, but by the reuelation of Iesus Christ, that is, Christ Iesus reuealing,
neither was taught it, but by the Revelation of Iesus christ, that is, christ Iesus revealing,
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as wee are to vnderstand it heere.
as we Are to understand it Here.
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And in this speciall manner, wee are to consider the name and nature of this matter, with the enlarging of it.
And in this special manner, we Are to Consider the name and nature of this matter, with the enlarging of it.
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The name and nature is, that it is reuelation, the enlarging, of Iesus Christ.
The name and nature is, that it is Revelation, the enlarging, of Iesus christ.
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(23) part (DIV1)
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Reuelation, is of a Latine word, and signifieth as much as vncombering, or taking away that which hindereth the sight,Revelation, is of a Latin word, and signifies as much as vncombering, or taking away that which hindereth the sighed,
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as a curtaine, scarffe, or maske, or any such thing.
as a curtain, Scarf, or mask, or any such thing.
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(23) part (DIV1)
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So that heere it is a borrowed kind of speech, from thinges in some such sort couered.
So that Here it is a borrowed kind of speech, from things in Some such sort covered.
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(23) part (DIV1)
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Peter in writing this, might thinke of the sundry couerings in the Tabernacle and Temple,
Peter in writing this, might think of the sundry coverings in the Tabernacle and Temple,
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(23) part (DIV1)
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and of the veile there, or of that which couered Moses face, Exod, 34, in the end, whereof Paule writeth, 2, Cor, 3.15. Howsoeuer, certaine it is, that things before Christ, were not so reuealed or vncouered, as afterward.
and of the veil there, or of that which covered Moses face, Exod, 34, in the end, whereof Paul Writeth, 2, Cor, 3.15. Howsoever, certain it is, that things before christ, were not so revealed or uncovered, as afterwards.
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(23) part (DIV1)
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The Leuiticall ministery was most in shewes & shadows, some of the auncient Fathers haue a pretty resemblance to set this out.
The Levitical Ministry was most in shows & shadows, Some of the ancient Father's have a pretty resemblance to Set this out.
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(23) part (DIV1)
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When Thamar should be deliuered, Gene, 39, shee had twinnes, & the elder first put out his hand, afterward drew it in againe,
When Tamar should be Delivered, Gene, 39, she had twins, & the elder First put out his hand, afterwards drew it in again,
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(23) part (DIV1)
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then was his younger brother borne, then the elder:
then was his younger brother born, then the elder:
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(23) part (DIV1)
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so say they, there was a little shew of Christ, and the New-testament, as the putting out of a finger or hand,
so say they, there was a little show of christ, and the New testament, as the putting out of a finger or hand,
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(23) part (DIV1)
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but presently it was hid, then preuailed a great while the Iewish politie, in the end though followed Christ fully exhibited.
but presently it was hid, then prevailed a great while the Jewish polity, in the end though followed christ Fully exhibited.
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(23) part (DIV1)
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Neuerthelesse, from hence wee must know, 1 that howsoeuer these things heeretofore were hid, yet for substance they alwaies were in the Church,
Nevertheless, from hence we must know, 1 that howsoever these things heretofore were hid, yet for substance they always were in the Church,
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for indeed God neuer left the Church without meanes of saluation, immediatly from the fall and afterward:
for indeed God never left the Church without means of salvation, immediately from the fallen and afterwards:
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(23) part (DIV1)
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darkly I confesse, yet truly, none must denie. Wherefore, while this world lasteth, men liuing may be saued.
darkly I confess, yet truly, none must deny. Wherefore, while this world lasteth, men living may be saved.
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(23) part (DIV1)
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2 Indeede it is true, things before had many couerings, yet the godly and chosen of God, pearced thorough them all, that hindered not theyr saluation.
2 Indeed it is true, things before had many coverings, yet the godly and chosen of God, pierced through them all, that hindered not their salvation.
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(23) part (DIV1)
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So should we, neuer by the hardnesse, or hidnesse of things, be discouraged from seeking, till we find, and euen saluation.
So should we, never by the hardness, or hidnesse of things, be discouraged from seeking, till we find, and even salvation.
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(23) part (DIV1)
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3 Since now things are cleerer, if wee haue not a greater measure of sauing grace, our fault is the greater.
3 Since now things Are clearer, if we have not a greater measure of Saving grace, our fault is the greater.
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(23) part (DIV1)
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4 Nay surely, things are so euident, that if wee be damned, wee can alledge nothing but we may iustle so be.
4 Nay surely, things Are so evident, that if we be damned, we can allege nothing but we may justle so be.
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(23) part (DIV1)
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Hetherto the name, and nature, now followeth the enlarging of it, it is the reuelation of Iesus Christ.
Hitherto the name, and nature, now follows the enlarging of it, it is the Revelation of Iesus christ.
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(23) part (DIV1)
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Iesus, is a broken Hebrew word, and signifieth as much as Sauiour, and is the name of the sonne of God,Iesus, is a broken Hebrew word, and signifies as much as Saviour, and is the name of the son of God,
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(23) part (DIV1)
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and the virgin Mary, implying the vertue and effect of his office, to whomsoeuer he is thoroughly reuealed,
and the Virgae Marry, implying the virtue and Effect of his office, to whomsoever he is thoroughly revealed,
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(23) part (DIV1)
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for indeed hee perfectly faueth them.
for indeed he perfectly faueth them.
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Christ, is Greeke, and signifieth annointed, that is, fulfilled with the holy Ghost, to be the Prophet to teach the Church. christ, is Greek, and signifies anointed, that is, fulfilled with the holy Ghost, to be the Prophet to teach the Church.
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(23) part (DIV1)
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The Priest to make reconciliation to bring into the fauour of God, and intercession to keepe in his fauour.
The Priest to make reconciliation to bring into the favour of God, and Intercession to keep in his favour.
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(23) part (DIV1)
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The King continually to rule, and is that which in Hebrew Messias is. So as that wee might read it thus, of Iesus the Messias.
The King continually to Rule, and is that which in Hebrew Messias is. So as that we might read it thus, of Iesus the Messias.
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(23) part (DIV1)
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These names shew two things, 1 that Iesus reuealeth: 2 that he reuealeth himselfe.
These names show two things, 1 that Iesus Revealeth: 2 that he Revealeth himself.
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(23) part (DIV1)
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Hee reuealeth himselfe, as the Authour of this reuelation, as to the woman, Iohn 7. To Paule, Acts, 9, 3, 4, 5. To the Disciples going to Emaus. To Paule, Gala, 1, 12. This he doth by himselfe, 1 personally, as in the former, ministerially by others, as to the Eunuch by Philip, to Cornelius by Peter, to Paule by Ananias.
He Revealeth himself, as the Author of this Revelation, as to the woman, John 7. To Paul, Acts, 9, 3, 4, 5. To the Disciples going to Emaus. To Paul, Gala, 1, 12. This he does by himself, 1 personally, as in the former, ministerially by Others, as to the Eunuch by Philip, to Cornelius by Peter, to Paul by Ananias.
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(23) part (DIV1)
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I take it, this latter way is chiefly meant heere, though the other may be true.
I take it, this latter Way is chiefly meant Here, though the other may be true.
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(23) part (DIV1)
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And Christ is said to reueale this, 1 for that hee himselfe began first to reueale: 2 for that hee sendeth other reuealers. 3 And he it is who blesseth all reuealing.
And christ is said to reveal this, 1 for that he himself began First to reveal: 2 for that he sends other revealers. 3 And he it is who Blesses all revealing.
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(23) part (DIV1)
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Must not then this thing, which so great a personage by himselfe, and others, taketh care to reueale, be of great importance?
Must not then this thing, which so great a personage by himself, and Others, Takes care to reveal, be of great importance?
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(23) part (DIV1)
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It was most necessary he onely should reueale, as beeing able, and beeing of credit. Or can a man not make much of Reuealers, since they come from Christ.
It was most necessary he only should reveal, as being able, and being of credit. Or can a man not make much of Revealers, since they come from christ.
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(23) part (DIV1)
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Pharao honoured Ioseph greatly for lesse reuelations. Gene, 41, 45. He reuealeth himselfe as the chiefest fauour.
Pharaoh honoured Ioseph greatly for less revelations. Gene, 41, 45. He Revealeth himself as the chiefest favour.
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(23) part (DIV1)
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Any thing frō him is excellent, himselfe aboue all, in him are all, without him all things are nothing.
Any thing from him is excellent, himself above all, in him Are all, without him all things Are nothing.
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(23) part (DIV1)
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Forget not then, that Christ is the pith and substance of all the Bible. 2 And that we can neuer heere to much and to often of him.
Forget not then, that christ is the pith and substance of all the bible. 2 And that we can never Here to much and to often of him.
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(23) part (DIV1)
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3 Neither can we know him, but by himselfe, light maketh me see light.
3 Neither can we know him, but by himself, Light makes me see Light.
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(23) part (DIV1)
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4 When he is reuealed, you haue the greatest fauour in the world, God in great loue let Moses see Canaan a far of, one day of the sonne of man a great good,
4 When he is revealed, you have the greatest favour in the world, God in great love let Moses see Canaan a Far of, one day of the son of man a great good,
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(23) part (DIV1)
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how much then his whole selfe?
how much then his Whole self?
c-crq d av po31 j-jn n1?
(23) part (DIV1)
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Hetherto hath beene that where-about endeauour is to be bestowed, now followeth the endeauour it selfe. Trust perfectly on the grace.
Hitherto hath been that whereabout endeavour is to be bestowed, now follows the endeavour it self. Trust perfectly on the grace.
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(23) part (DIV1)
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The which we may consider, as it is in it selfe, trust perfectly, and as it is applied to the thing,
The which we may Consider, as it is in it self, trust perfectly, and as it is applied to the thing,
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(23) part (DIV1)
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for so must the trust be, as that it be vpon the grace. The endeauour in it selfe hath two things.
for so must the trust be, as that it be upon the grace. The endeavour in it self hath two things.
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(23) part (DIV1)
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The vertue or affection of trusting, and the qualitie of it, perfectly. The word which is translated trust, is in the Greeke hope. Thus hope perfectly.
The virtue or affection of trusting, and the quality of it, perfectly. The word which is translated trust, is in the Greek hope. Thus hope perfectly.
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(23) part (DIV1)
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To hope, is taken in scripture two wayes, properly, somewhat vnproperly. Properly, it signifieth to looke for a thing to come, which yet one hath not, as was shewed before.
To hope, is taken in scripture two ways, properly, somewhat unproperly. Properly, it signifies to look for a thing to come, which yet one hath not, as was showed before.
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(23) part (DIV1)
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Vnproperly, it signifieth to beleeue or trust.
Unproperly, it signifies to believe or trust.
av-j, pn31 vvz pc-acp vvi cc vvi.
(23) part (DIV1)
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As in this place, so is it taken, Math: 12, 21. Philip, 2, 91, 1. Tim: 4, 10, and, 5, 5.1, Pet: 3, 5. Where howsoeuer in English it be read trust, the word in Greeke is hope.
As in this place, so is it taken, Math: 12, 21. Philip, 2, 91, 1. Tim: 4, 10, and, 5, 5.1, Pet: 3, 5. Where howsoever in English it be read trust, the word in Greek is hope.
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(23) part (DIV1)
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Which the learned haue thought good to English trust. And not without iust cause:
Which the learned have Thought good to English trust. And not without just cause:
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(23) part (DIV1)
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for such consanguinitie is there betweene faith and hope, as that often the one is taken for the other.
for such consanguinity is there between faith and hope, as that often the one is taken for the other.
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(23) part (DIV1)
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They are like the blood and spirits in the body, neuer a sunder: like the two cherubims, alwayes the one looking vpon the other:
They Are like the blood and spirits in the body, never a sunder: like the two cherubims, always the one looking upon the other:
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(23) part (DIV1)
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indeed to speake as it is, hope is a fruite of faith, but for the like nature and vse of both they are confounded, our English word of trust will fit either hope or beliefe.
indeed to speak as it is, hope is a fruit of faith, but for the like nature and use of both they Are confounded, our English word of trust will fit either hope or belief.
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(23) part (DIV1)
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Well then doe we reade it trust: which is the action or practise of faith. Which before we well can vnderstand, we must learne to know what faith is:
Well then do we read it trust: which is the actium or practice of faith. Which before we well can understand, we must Learn to know what faith is:
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(23) part (DIV1)
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that may we doe by a short setting out of the nature of faith, and some other truthes tending thereto.
that may we do by a short setting out of the nature of faith, and Some other truths tending thereto.
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(23) part (DIV1)
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Faith is a gift of God, wrought by the holy Ghost in the hart of a partie regenerate, whereby hee or shee taketh knowledge of the doctrine of saluation, is perswaded it is true,
Faith is a gift of God, wrought by the holy Ghost in the heart of a party regenerate, whereby he or she Takes knowledge of the Doctrine of salvation, is persuaded it is true,
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(23) part (DIV1)
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and that it belongeth to him or herselfe, and wholely relieth there-upon.
and that it belongeth to him or herself, and wholly Relieth thereupon.
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(23) part (DIV1)
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First, that it is a gift, appeareth, Eph: 2, 8, not of nature, for all haue it not.
First, that it is a gift, appears, Ephesians: 2, 8, not of nature, for all have it not.
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(23) part (DIV1)
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Neither is it a common or base gift, but most excellent: better then gold: as before in this chapter.
Neither is it a Common or base gift, but most excellent: better then gold: as before in this chapter.
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(23) part (DIV1)
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It is from God, for so is euery good and perfect gift, I am: 1, 17, and so of God, as from the whole Trinitie: from the father.
It is from God, for so is every good and perfect gift, I am: 1, 17, and so of God, as from the Whole Trinity: from the father.
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(23) part (DIV1)
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From Christ, for so the Apostles prayed to him to increase their faith: and the man in Marke, 9, 14, Helpe my vnbeliefe.
From christ, for so the Apostles prayed to him to increase their faith: and the man in Mark, 9, 14, Help my unbelief.
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(23) part (DIV1)
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Therefore is it not an easie matter to haue it wrought in vs. The holy Ghost worketh it.
Therefore is it not an easy matter to have it wrought in us The holy Ghost works it.
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(23) part (DIV1)
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Not without the other persons as before, but rather to implie the other two persons from the which the holy Ghost proceedeth.
Not without the other Persons as before, but rather to imply the other two Persons from the which the holy Ghost Proceedeth.
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(23) part (DIV1)
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But it is ascribed to the holy Ghost, to shew that no creature nor all together, can worke it.
But it is ascribed to the holy Ghost, to show that no creature nor all together, can work it.
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(23) part (DIV1)
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The spirit worketh it powerfully, though secretly, no man can perceiue how. Ioh: 3, 8. And not without meanes of the word and Sacraments.
The Spirit works it powerfully, though secretly, no man can perceive how. John: 3, 8. And not without means of the word and Sacraments.
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(23) part (DIV1)
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No partie hath faith but the regenerate, so Ioh: 1, 12, 13.
No party hath faith but the regenerate, so John: 1, 12, 13.
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(23) part (DIV1)
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And yet not to euery regenerate, but such as are of discretion and haue knowledge, without the which no faith can be.
And yet not to every regenerate, but such as Are of discretion and have knowledge, without the which no faith can be.
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(23) part (DIV1)
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Besides, this faith is in hart, that is, the soule, to wit, the minde & will:
Beside, this faith is in heart, that is, the soul, to wit, the mind & will:
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(23) part (DIV1)
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so is it Rom: 10, 9, and Act, 8, 37. This draweth all others parts and powers after.
so is it Rom: 10, 9, and Act, 8, 37. This draws all Others parts and Powers After.
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(23) part (DIV1)
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That which faith regardeth is truth to saluation, this truth is the word of God. To wit, the body of Canonicall Scriptures, as far as it is reuealed vnto vs,
That which faith Regardeth is truth to salvation, this truth is the word of God. To wit, the body of Canonical Scriptures, as Far as it is revealed unto us,
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(23) part (DIV1)
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and more particularlie, that truth which is concerning Christ.
and more particularly, that truth which is Concerning christ.
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(23) part (DIV1)
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For as men make much of some Iewell, yet is it especially for some workmanship or stone in it,
For as men make much of Some Jewel, yet is it especially for Some workmanship or stone in it,
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(23) part (DIV1)
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so doe all beleeuers like of all truth diuine, but especially of Christ. Beyond all this, faith taketh knowledge of the doctrine of saluation.
so do all believers like of all truth divine, but especially of christ. Beyond all this, faith Takes knowledge of the Doctrine of salvation.
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(23) part (DIV1)
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I meane not such knowledge as the Philosophers speake of, by causes without all ignorance, which is able subtillie to dispute and dissolue all doubtes,
I mean not such knowledge as the Philosophers speak of, by Causes without all ignorance, which is able subtilly to dispute and dissolve all doubts,
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(23) part (DIV1)
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but that which hath for all that light and vnderstanding. Hence it is, that knowledge is often in scripture for beliefe.
but that which hath for all that Light and understanding. Hence it is, that knowledge is often in scripture for belief.
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This knowledge we speake of, is first notice that there is a truth to be beleeued.
This knowledge we speak of, is First notice that there is a truth to be believed.
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(23) part (DIV1)
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Secondly, it alwayes hath some ground of scripture. Thirdly, it vnderstandeth the meaning of that ground.
Secondly, it always hath Some ground of scripture. Thirdly, it understandeth the meaning of that ground.
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(23) part (DIV1)
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Fourthly, it can distinguish betweene truth and falshood. Againe, faith is perswaded that, that which it beleeueth is true.
Fourthly, it can distinguish between truth and falsehood. Again, faith is persuaded that, that which it Believeth is true.
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(23) part (DIV1)
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Hence is it called the ground of things hoped for, Heb: 11, 1. So as that by the euidence, men can not doe but as that directeth.
Hence is it called the ground of things hoped for, Hebrew: 11, 1. So as that by the evidence, men can not do but as that directeth.
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(23) part (DIV1)
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Act, 4, 20. Nay Paule could be contented in assurance thereof to die: so did they Heb: 11, 37, 38.39.
Act, 4, 20. Nay Paul could be contented in assurance thereof to die: so did they Hebrew: 11, 37, 38.39.
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(23) part (DIV1)
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So will the Saints of God alwayes doe, die rather then denie the truth of God.
So will the Saints of God always do, die rather then deny the truth of God.
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(23) part (DIV1)
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Lastly, faith applieth all sauing truth vnto it selfe; that is, that which it knoweth in generall, it is perswaded is true in speciall,
Lastly, faith Applieth all Saving truth unto it self; that is, that which it Knoweth in general, it is persuaded is true in special,
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(23) part (DIV1)
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and in the partie where faith is.
and in the party where faith is.
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(23) part (DIV1)
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So Thomas called Christ my Lord my God, Paule saith Christ loued him, and haue himselfe for him.
So Thomas called christ my Lord my God, Paul Says christ loved him, and have himself for him.
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(23) part (DIV1)
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So Dauid, my God my God, &c.
So David, my God my God, etc.
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(23) part (DIV1)
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This application is the opening of the hart to attend vnto the truth, Act: 16, 14.
This application is the opening of the heart to attend unto the truth, Act: 16, 14.
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(23) part (DIV1)
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When the mind iudgeth all to be true in it selfe, and the will maketh much of them in it selfe, wisely;
When the mind Judgeth all to be true in it self, and the will makes much of them in it self, wisely;
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(23) part (DIV1)
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therefore was the Creed so framed, as that euery one must professe, I beleeue. Abraham particularly beleeued,
Therefore was the Creed so framed, as that every one must profess, I believe. Abraham particularly believed,
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(23) part (DIV1)
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so saith Saint Paule is euery man iustified. Rom: 4. Christ compareth himselfe to bread, Ioh: 6, so as if he be not applied, he is not ours.
so Says Saint Paul is every man justified. Rom: 4. christ compareth himself to bred, John: 6, so as if he be not applied, he is not ours.
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(23) part (DIV1)
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This made the word vnprofitable to the ancient Iewes, because it was not imped with faith, Heb: 4, 2, that is application.
This made the word unprofitable to the ancient Iewes, Because it was not imped with faith, Hebrew: 4, 2, that is application.
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(23) part (DIV1)
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Besides, how commeth that neere coniunctiō betweene Christ and vs, he to be the head, we the members, he the stocke, we the branches, he the foundation, we the building, not by application? true it is, God taketh hold of vs,
Beside, how comes that near conjunction between christ and us, he to be the head, we the members, he the stock, we the branches, he the Foundation, we the building, not by application? true it is, God Takes hold of us,
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(23) part (DIV1)
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so doe we of God, that it is hand in hand. So as nothing can separate, Rom: 8, 38, Iob, and others.
so do we of God, that it is hand in hand. So as nothing can separate, Rom: 8, 38, Job, and Others.
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(23) part (DIV1)
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Of, or to this application, there be some speciall workes of the soule necessarie.
Of, or to this application, there be Some special works of the soul necessary.
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(23) part (DIV1)
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The first is approbation of that which we applie, for vnlesse we like it, we will not apprehend it,
The First is approbation of that which we apply, for unless we like it, we will not apprehend it,
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(23) part (DIV1)
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like it we doe when we iudge our selues happie if we could get it, wretched while we want it, looke Philip: 3, 8, 9, 10, verse.
like it we do when we judge our selves happy if we could get it, wretched while we want it, look Philip: 3, 8, 9, 10, verse.
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(23) part (DIV1)
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The second is expetition or desire thereof. To this belongeth the hungering and thristing mentioned in the scriptures.
The second is expetition or desire thereof. To this belongeth the hungering and thirsting mentioned in the Scriptures.
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(23) part (DIV1)
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Zacheus climed into a tree but to see Christ with his eyes.
Zacchaeus climbed into a tree but to see christ with his eyes.
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(23) part (DIV1)
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The third is apprehension, whereby so soone as grace approcheth, we lay hold of it presently, not letting it goe as the lame held Peter and Ioh:
The third is apprehension, whereby so soon as grace Approaches, we lay hold of it presently, not letting it go as the lame held Peter and John:
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(23) part (DIV1)
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Act, 3, 11, and the Canaanitish women, would not giue ouer Christ in the Gospell.
Act, 3, 11, and the Canaanitish women, would not give over christ in the Gospel.
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(23) part (DIV1)
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The fourth, is oblectation or delight, whereby we make this grace apprehended our cheefe treasure, comforting our selues therein more then in all other.
The fourth, is oblectation or delight, whereby we make this grace apprehended our chief treasure, comforting our selves therein more then in all other.
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(23) part (DIV1)
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Lastly, faith relieth it selfe vpon all sauing doctrine. Thus much for the setting out the nature of faith:
Lastly, faith Relieth it self upon all Saving Doctrine. Thus much for the setting out the nature of faith:
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(23) part (DIV1)
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some other things may serue also heereunto. And first we must know that,
Some other things may serve also hereunto. And First we must know that,
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(23) part (DIV1)
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Though sundrie times faith and feeling goe together, yet are they seuerall in nature, feeling is a fruit of faith.
Though sundry times faith and feeling go together, yet Are they several in nature, feeling is a fruit of faith.
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(23) part (DIV1)
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But is not alwayes with faith.
But is not always with faith.
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(23) part (DIV1)
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Feeling I call a manifest worke vpon the affectiōs, wherby one hath experience in himself of that which he beleeueth.
Feeling I call a manifest work upon the affections, whereby one hath experience in himself of that which he Believeth.
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(23) part (DIV1)
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Secondly, a man may haue faith though he doe not know that he hath it, as a sleeping man life, and a drunken man reason.
Secondly, a man may have faith though he do not know that he hath it, as a sleeping man life, and a drunken man reason.
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(23) part (DIV1)
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Thirdly, all haue not faith in the same measure, some more, some lesse, the least is faith.
Thirdly, all have not faith in the same measure, Some more, Some less, the least is faith.
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(23) part (DIV1)
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Fourthly, the greatest faith in any of the Saints, hath sometimes beene shaken, as in Abraham, Paule, Dauid.
Fourthly, the greatest faith in any of the Saints, hath sometime been shaken, as in Abraham, Paul, David.
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(23) part (DIV1)
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Which God of purpose doth, to make vs wholely hang vpon him, that we should not be secure,
Which God of purpose does, to make us wholly hang upon him, that we should not be secure,
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(23) part (DIV1)
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but haue exercise of our giftes.
but have exercise of our Gifts.
cc-acp vhb n1 pp-f po12 n2.
(23) part (DIV1)
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Fiftly, in the greatest shaking of fayth, it is faith for all that, that doth vphold,
Fifty, in the greatest shaking of faith, it is faith for all that, that does uphold,
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(23) part (DIV1)
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and perceiueth the want of faith, as a party hauing a light on his head, and forgetting where it is, seeketh the light by the light.
and perceives the want of faith, as a party having a Light on his head, and forgetting where it is, seeks the Light by the Light.
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(23) part (DIV1)
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Or as in an ecclipse, the light remaining in the Moone, bewrayeth the light shadowed.
Or as in an eclipse, the Light remaining in the Moon, bewrayeth the Light shadowed.
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(23) part (DIV1)
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So is it in one who hath dimme sight, hee perceiueth by the dimme sight he hath, that he cannot see cleerly.
So is it in one who hath dim sighed, he perceives by the dim sighed he hath, that he cannot see clearly.
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(23) part (DIV1)
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By all this, wee may somewhat see what faith is, now the Apostle requireth the practise heereof.
By all this, we may somewhat see what faith is, now the Apostle requires the practice hereof.
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(23) part (DIV1)
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Some learned men thinke, that fayth once giuen, alwaies continueth in presence, though not practise. But I thinke it continueth in both, so as that it is not onely present, but alwaies working:
some learned men think, that faith once given, always Continueth in presence, though not practise. But I think it Continueth in both, so as that it is not only present, but always working:
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(23) part (DIV1)
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closely I confesse as life in sleep, or Apoplexie, or some such.
closely I confess as life in sleep, or Apoplexy, or Some such.
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(23) part (DIV1)
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For Paule saith, that fayth is one of those gifts which doe continue. 1, Cor, 13, 13.
For Paul Says, that faith is one of those Gifts which do continue. 1, Cor, 13, 13.
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(23) part (DIV1)
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Besides all the former, the Apostle speaking in generall, trust yee, meaneth that euery one should for theyr parts so doe,
Beside all the former, the Apostle speaking in general, trust ye, means that every one should for their parts so do,
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(23) part (DIV1)
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as at the table, those onely are refreshed who take to themselues.
as At the table, those only Are refreshed who take to themselves.
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(23) part (DIV1)
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Furthermore, no time beeing limitted, it noteth the present time, so as if we deferre, we hurt our selues.
Furthermore, no time being limited, it notes the present time, so as if we defer, we hurt our selves.
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(23) part (DIV1)
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Thus much for the vertue or action, now followeth the quality, perfectly, perfectly commeth of perfect.
Thus much for the virtue or actium, now follows the quality, perfectly, perfectly comes of perfect.
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(23) part (DIV1)
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Perfect is that which hath all it should haue, or vvhich wanteth nothing. It is taken two waies, accurately. tolerably.
Perfect is that which hath all it should have, or which Wants nothing. It is taken two ways, accurately. tolerably.
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(23) part (DIV1)
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Accurate, is when euery thing is so absolute that no exception can be taken, so onely is GOD perfect,
Accurate, is when every thing is so absolute that no exception can be taken, so only is GOD perfect,
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(23) part (DIV1)
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and his workes in theyr kinde. This perfection is not heer meant.
and his works in their kind. This perfection is not her meant.
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(23) part (DIV1)
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Tolerable perfection, is that which it pleaseth GOD to accept of for Christ, though there be some blemish. This perfection hath,
Tolerable perfection, is that which it Pleases GOD to accept of for christ, though there be Some blemish. This perfection hath,
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(23) part (DIV1)
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First truth, so as perfect faith must be true, in the witnes of our owne hart, and the presence of God.
First truth, so as perfect faith must be true, in the witness of our own heart, and the presence of God.
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(23) part (DIV1)
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Simon Magus and other hypocrites could counterfeit. Secondly, fulnesse, fulnesse is in two things, number. degree.
Simon Magus and other Hypocrites could counterfeit. Secondly, fullness, fullness is in two things, number. degree.
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(23) part (DIV1)
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Fulnesse for number, is when the parts of fayth are perfect, which are three, whereof was spoken before.
Fullness for number, is when the parts of faith Are perfect, which Are three, whereof was spoken before.
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(23) part (DIV1)
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And this fulnesse is meant heere.
And this fullness is meant Here.
cc d n1 vbz vvn av.
(23) part (DIV1)
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Fulnesse in degree, is when euery part is in the greatest measure, which we must rather endeuour vnto,
Fullness in degree, is when every part is in the greatest measure, which we must rather endeavour unto,
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(23) part (DIV1)
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then shall attaine in this life. Thirdly, constancie.
then shall attain in this life. Thirdly, constancy.
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(23) part (DIV1)
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Thus much for the endeuour it selfe, now followeth the application thereof, trust on the grace.
Thus much for the endeavour it self, now follows the application thereof, trust on the grace.
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(23) part (DIV1)
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Generall trust, without application to grace in Christ, is not sufficient.
General trust, without application to grace in christ, is not sufficient.
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(23) part (DIV1)
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Many haue as they say, a good hope and trust, but not knowing why, or wherein, they were as good not to trust, as to trust to nothing.
Many have as they say, a good hope and trust, but not knowing why, or wherein, they were as good not to trust, as to trust to nothing.
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(23) part (DIV1)
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Nay, trusting to God himselfe, vnlesse by Christ, yeeldeth no comfort. Neither without grace can a man conceiue the least hope of any good.
Nay, trusting to God himself, unless by christ, yields no Comfort. Neither without grace can a man conceive the least hope of any good.
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(23) part (DIV1)
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First, seeing that wee must trust vpon grace, as wee haue heard before particularly, it appeareth:
First, seeing that we must trust upon grace, as we have herd before particularly, it appears:
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(23) part (DIV1)
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That one may know his particuler beeing in grace. Else would not Christ bid his reioyce that theyr names were written in the heauens.
That one may know his particular being in grace. Else would not christ bid his rejoice that their names were written in the heavens.
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(23) part (DIV1)
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The which Paule sheweth to be generall to all iustified by faith, to haue peace with God,
The which Paul shows to be general to all justified by faith, to have peace with God,
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(23) part (DIV1)
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& ioy in the holy Ghost, wherein is the kingdome of God, whereto in this life wee enter.
& joy in the holy Ghost, wherein is the Kingdom of God, whereto in this life we enter.
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(23) part (DIV1)
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Why should Paule bid vs prooue our selues, whether we be in the faith, if wee might not,
Why should Paul bid us prove our selves, whither we be in the faith, if we might not,
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and should not endeuour to find our selues therein? Now this must be vnderstood, 1 of such as are called:
and should not endeavour to find our selves therein? Now this must be understood, 1 of such as Are called:
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(23) part (DIV1)
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for till one be so, hee cannot know himselfe:
for till one be so, he cannot know himself:
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(23) part (DIV1)
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so as that infants, and such as haue not the vse of sanctified reason, must heere be excepted.
so as that Infants, and such as have not the use of sanctified reason, must Here be excepted.
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(23) part (DIV1)
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2 Againe, one may be vnder a tentation, and exercise of conscience, wherby at the instant he shall be vnfit to iudge of the former.
2 Again, one may be under a tentation, and exercise of conscience, whereby At the instant he shall be unfit to judge of the former.
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(23) part (DIV1)
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3 Beginning grace is not so easily perceiued as growne grace. Secondly, that seeing we must trust to grace, it cannot be but sufficient.
3 Beginning grace is not so Easily perceived as grown grace. Secondly, that seeing we must trust to grace, it cannot be but sufficient.
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(23) part (DIV1)
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Gods grace is as great as himselfe, by the which beeing iustified, we haue all with it.
God's grace is as great as himself, by the which being justified, we have all with it.
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(23) part (DIV1)
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Thus God aunswered Paule, 2, Cor, 1, 29, in case of resisting temptations, that his grace was sufficient,
Thus God answered Paul, 2, Cor, 1, 29, in case of resisting temptations, that his grace was sufficient,
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(23) part (DIV1)
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as Paule did find it to be. So as that we must ioyne no other thing for our repose.
as Paul did find it to be. So as that we must join no other thing for our repose.
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(23) part (DIV1)
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Thirdly, that grace is most certaine, it is as constant as God himselfe, resting vpon his nature, his promise,
Thirdly, that grace is most certain, it is as constant as God himself, resting upon his nature, his promise,
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(23) part (DIV1)
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so as that trusting thereto, we neuer shall or can be deceiued. Hetherto hath been the doctrine, the vse followeth, and that manifold.
so as that trusting thereto, we never shall or can be deceived. Hitherto hath been the Doctrine, the use follows, and that manifold.
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(23) part (DIV1)
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First to consider, that seeing the Apostle requireth faith, it is not a common, or thing that is euery where,
First to Consider, that seeing the Apostle requires faith, it is not a Common, or thing that is every where,
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(23) part (DIV1)
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then needed no exhortation to be made for the promise of it.
then needed no exhortation to be made for the promise of it.
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(23) part (DIV1)
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Nay Christ himselfe findeth want of faith euen in Israell, Math, 8, 10. In so much as he is faine to say to his owne Disciples, Luke 8, 25. Where is your faith? And elswhere, Luke 17, 6, noteth that they had not so much faith as was a graine of Mustard-seede in bignesse.
Nay christ himself finds want of faith even in Israel, Math, 8, 10. In so much as he is feign to say to his own Disciples, Lycia 8, 25. Where is your faith? And elsewhere, Lycia 17, 6, notes that they had not so much faith as was a grain of Mustard seed in bigness.
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(23) part (DIV1)
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Neyther was this onely at that time when himselfe liued in the world, but he sheweth it will be a hard thing to finde fayth vppon the earth when the sonne of man commeth. Luke 18, 8.
Neither was this only At that time when himself lived in the world, but he shows it will be a hard thing to find faith upon the earth when the son of man comes. Luke 18, 8.
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(23) part (DIV1)
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And how can it be otherwise, but charitie waxing colde, Math, 24, 12. but iniquity must abound? and that from the dried roote of faith? whence charitie cannot spring.
And how can it be otherwise, but charity waxing cold, Math, 24, 12. but iniquity must abound? and that from the dried root of faith? whence charity cannot spring.
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(23) part (DIV1)
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Besides, so many are the things that set against fayth, as that if it were possible, the very elect would be ouercome.
Beside, so many Are the things that Set against faith, as that if it were possible, the very elect would be overcome.
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(23) part (DIV1)
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All this, as it is true in generall, so may euery one finde it by experience in himselfe.
All this, as it is true in general, so may every one find it by experience in himself.
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(23) part (DIV1)
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How doth a small sinne quell fayth? much more then, the greater and viler.
How does a small sin quell faith? much more then, the greater and Viler.
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(23) part (DIV1)
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So as that wee had all neede to remember Paules charge, 2, Cor, 13, 5, to trie our selues whether we are in the faith, or faith in vs.
So as that we had all need to Remember Paul's charge, 2, Cor, 13, 5, to try our selves whither we Are in the faith, or faith in us
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(23) part (DIV1)
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Secondly, Peter wishing vs to trust perfectly, and giueth vs to know that there is iust cause,
Secondly, Peter wishing us to trust perfectly, and gives us to know that there is just cause,
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(23) part (DIV1)
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why we should so doe, Gods commandement were sufficient, Mar: 11, 22, Haue faith in God.
why we should so do, God's Commandment were sufficient, Mar: 11, 22, Have faith in God.
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(23) part (DIV1)
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And Ioh: 14, 1, You beleeue in God (that is, the father) beleeue in me, the sonne Christ.
And John: 14, 1, You believe in God (that is, the father) believe in me, the son christ.
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(23) part (DIV1)
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But besides, this that we should beleeue is the end, for the which scriptures were penned, Ioh: 20, 31. Why sermons are preached.
But beside, this that we should believe is the end, for the which Scriptures were penned, John: 20, 31. Why Sermons Are preached.
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(23) part (DIV1)
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For confirmation whereof, Sacraments were ordained, and are to be vsed.
For confirmation whereof, Sacraments were ordained, and Are to be used.
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(23) part (DIV1)
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Without faith it is impossible to please God, Heb: 11, 6 and what soeuer is not of faith is sin, Rom: 14, 23. Faith is the salt of the soule keeping it from corruption.
Without faith it is impossible to please God, Hebrew: 11, 6 and what soever is not of faith is since, Rom: 14, 23. Faith is the salt of the soul keeping it from corruption.
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(23) part (DIV1)
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It enableth vs to doe things pleasing to God, and without it is their no sanctification.
It enableth us to do things pleasing to God, and without it is their no sanctification.
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(23) part (DIV1)
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It maketh all your deedes done by it to please God. It embracing Christ, hath with him all things, and first the fauour of God.
It makes all your Deeds done by it to please God. It embracing christ, hath with him all things, and First the favour of God.
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(23) part (DIV1)
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Gods fauour bringeth with it, 1 reconciliation, whereby God and wee are made friends, we haue our sinnes forgiuen, Christs righteousnesse counted vnto vs, peace of conscience, ioy in the holy Ghost:
God's favour brings with it, 1 reconciliation, whereby God and we Are made Friends, we have our Sins forgiven, Christ righteousness counted unto us, peace of conscience, joy in the holy Ghost:
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(23) part (DIV1)
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boldnesse to make prayers with trust to be heard, recouery of right to the creatures,
boldness to make Prayers with trust to be herd, recovery of right to the creatures,
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(23) part (DIV1)
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so as that in good conscience, with prayer and thankes giueing, we may vse them, where as otherwise before God we are but as vsurpers.
so as that in good conscience, with prayer and thanks giving, we may use them, where as otherwise before God we Are but as usurper's.
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2 Perfection and defence whereby God keepeth vs safe and sound. 3 Gouernment, when Gods word and spirit continually ruleth vs. 4 That all things shall worke together for our good, afflictions, infirmities, scandals, whatsoeuer.
2 Perfection and defence whereby God Keepeth us safe and found. 3 Government, when God's word and Spirit continually Ruleth us 4 That all things shall work together for our good, afflictions, infirmities, scandals, whatsoever.
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(23) part (DIV1)
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Now, as our life without these cannot be but most wretched, so with them is it most blessed,
Now, as our life without these cannot be but most wretched, so with them is it most blessed,
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(23) part (DIV1)
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so as faith which bringeth all these by getting of Christ only, is diligently to be laboured for.
so as faith which brings all these by getting of christ only, is diligently to be laboured for.
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(23) part (DIV1)
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Thirdly, it shalbe profitable to know what meanes were the meetest to vse for attaining of faith.
Thirdly, it shall profitable to know what means were the meetest to use for attaining of faith.
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(23) part (DIV1)
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True it is that God only giueth and worketh it, but not without some other things, which in so great a matter as faith is, had not neede either to be small, or few;
True it is that God only gives and works it, but not without Some other things, which in so great a matter as faith is, had not need either to be small, or few;
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(23) part (DIV1)
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seeing no excellent thing, is otherwise wrought.
seeing no excellent thing, is otherwise wrought.
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(23) part (DIV1)
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And heere we speake not of the first seede of faith, for that God alone giueth without any worke of ours,
And Here we speak not of the First seed of faith, for that God alone gives without any work of ours,
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(23) part (DIV1)
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but of the groweth and increase thereof, which though God giue it is not while we are idle.
but of the grows and increase thereof, which though God give it is not while we Are idle.
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(23) part (DIV1)
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1 It shall be good to marke when any sensible motion of Gods Spirit, stirreth our harts to hearken to the Word to beleeue it, in the commaundements and promises of it,
1 It shall be good to mark when any sensible motion of God's Spirit, stirs our hearts to harken to the Word to believe it, in the Commandments and promises of it,
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(23) part (DIV1)
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and in no case to defer to doe thereafter at the instant, so is it Reuel: 3, 20,
and in no case to defer to do thereafter At the instant, so is it Revel: 3, 20,
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(23) part (DIV1)
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Behold, I stand at the doore and knocke, if any man heare my voice, and open the doore, I will come in, els not.
Behold, I stand At the door and knock, if any man hear my voice, and open the door, I will come in, Else not.
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(23) part (DIV1)
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In no case must such opportunities be forslowed, nor the Spirit quenched, 1, Thessa: 5, 19, but all deligence must be vsed, for that these motions or stirrings are not, 1 continuall.
In no case must such opportunities be forslowed, nor the Spirit quenched, 1, Thessa: 5, 19, but all deligence must be used, for that these motions or stirrings Are not, 1 continual.
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(23) part (DIV1)
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2 They are not alwayes very sensible and apparent, and if we marke not well, we may misse of them though they knocke, they are like the first stirrings of the infant in the wombe, faint and weake.
2 They Are not always very sensible and apparent, and if we mark not well, we may miss of them though they knock, they Are like the First stirrings of the infant in the womb, faint and weak.
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(23) part (DIV1)
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3 A little thing will ouercome them.
3 A little thing will overcome them.
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(23) part (DIV1)
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These are many times ioyned with the sight and feeling of our sinnes, which being directed by Gods spirit, will turne vs to Christ,
These Are many times joined with the sighed and feeling of our Sins, which being directed by God's Spirit, will turn us to christ,
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(23) part (DIV1)
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so as alwayes any feeling of sin should driue vs to seeke to Christ by faith.
so as always any feeling of since should driven us to seek to christ by faith.
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(23) part (DIV1)
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Thus can we neuer seeke but by instance of prayer.
Thus can we never seek but by instance of prayer.
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(23) part (DIV1)
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2 After this, be alwayes about the word of God, which is the word of faith, where Gods free promises must cheefely be looked vnto.
2 After this, be always about the word of God, which is the word of faith, where God's free promises must chiefly be looked unto.
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(23) part (DIV1)
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3 Then Gods fauours heertofore bestowed vpon vs, must alwayes be renewed, where if we find any of saluation, let vs know, that in all others God will be like vnto himselfe.
3 Then God's favours heretofore bestowed upon us, must always be renewed, where if we find any of salvation, let us know, that in all Others God will be like unto himself.
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(23) part (DIV1)
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6508
4 Neuer giue ouer for some doubtings of faith. But be striuing against them. 5 Thanke God for the faith you haue. Thanked-for grace, will increase.
4 Never give over for Some doubtings of faith. But be striving against them. 5 Thank God for the faith you have. Thanked-for grace, will increase.
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(23) part (DIV1)
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6509
Fourthly, in that we are wished to trust, and no measure of faith is set downe, neuer should we be discouraged though our faith be neuer so small,
Fourthly, in that we Are wished to trust, and no measure of faith is Set down, never should we be discouraged though our faith be never so small,
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(23) part (DIV1)
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6510
if it be true, for Christ doth not quench the smoking flaxe, nor breake the brused reede.
if it be true, for christ does not quench the smoking flax, nor break the Bruised reed.
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(23) part (DIV1)
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6511
Faith is little, 1 when one hath no feeling of it in himselfe. 2 When he is tossed much with doubtings.
Faith is little, 1 when one hath no feeling of it in himself. 2 When he is tossed much with doubtings.
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(23) part (DIV1)
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6512
3 When many slipes fall out, and in the same kind.
3 When many slipes fallen out, and in the same kind.
crd c-crq d n2 vvb av, cc p-acp dt d n1.
(23) part (DIV1)
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6513
And yet this faith neuer so weake is true, 1 If it neuer giue ouer nor yeeld to any assaults.
And yet this faith never so weak is true, 1 If it never give over nor yield to any assaults.
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(23) part (DIV1)
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6514
2 If it endeauour to increase. 3 If for the measure it be working, and leaue not the party idle:
2 If it endeavour to increase. 3 If for the measure it be working, and leave not the party idle:
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(23) part (DIV1)
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6515
working, is endeauour in the duties of godlinesse and priuate calling. Fiftly, euery one is to try his faith.
working, is endeavour in the duties of godliness and private calling. Fifty, every one is to try his faith.
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(23) part (DIV1)
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6516
True faith is wrought by the Word: counterfeit otherwise. True faith seeth the misery of the partie by reason of sin where it is:
True faith is wrought by the Word: counterfeit otherwise. True faith sees the misery of the party by reason of since where it is:
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(23) part (DIV1)
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6517
counterfeit faith neuer feeleth sinne to any purpose.
counterfeit faith never feeleth sin to any purpose.
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(23) part (DIV1)
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6518
True faith appeareth in afflictions, to make vs waite vpon God, to be patient, to comfort our selues in God in tentations, to resist them.
True faith appears in afflictions, to make us wait upon God, to be patient, to Comfort our selves in God in tentations, to resist them.
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(23) part (DIV1)
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6519
In prosperitie, that we still cleaue to God.
In Prosperity, that we still cleave to God.
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(23) part (DIV1)
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6520
True faith, knoweth the worth of it selfe, and appriseth it selfe aboue all other things.
True faith, Knoweth the worth of it self, and apprise it self above all other things.
j n1, vvz dt n1 pp-f pn31 n1, cc vvz pn31 n1 p-acp d j-jn n2.
(23) part (DIV1)
5808
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6521
It desireth to increase and continue. It would bring others to it. It is the better by any thing that doth befall it. FINIS.
It Desires to increase and continue. It would bring Others to it. It is the better by any thing that does befall it. FINIS.
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(23) part (DIV1)
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