A sermon preached at the christening of a certaine Iew at London by Iohn Foxe. Conteining an exposition of the xi. chapter of S. Paul to the Romanes. Translated out of Latine into English by Iames Bell.
A Sermon of the true and gladsome Oliue tree, mentioned in the Epistle of Sainct Paul to the Romanes, chap. xi. preached at London by a faithfull Minister of God, Iohn Foxe, at the christening of a certaine Iewe, translated out of Latine into Englishe.
A Sermon of the true and gladsome Olive tree, mentioned in the Epistle of Saint Paul to the Romans, chap. xi. preached At London by a faithful Minister of God, John Fox, At the christening of a certain Iewe, translated out of Latin into English.
FIrst, as duetie requireth, I do yeeld most humble thāks to our Lorde and Sauiour Christ Iesu, whome it hath pleased of his vnsearcheable mercie and bountifull loue towardes vs, to minister so notable an occasion of our assembly, this present day, & place:
First, as duty requires, I do yield most humble thanks to our Lord and Saviour christ Iesu, whom it hath pleased of his unsearchable mercy and bountiful love towards us, to minister so notable an occasion of our assembly, this present day, & place:
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Secondly, I doe no lesse heartily thanke, then woorthily commend in the Lord, all you that are present, who, according to your accustomed maner, are so willingly and ioyfully gathered together, enduced hereunto, not through any vayne delight of fonde noueltie,
Secondly, I do no less heartily thank, then worthily commend in the Lord, all you that Are present, who, according to your accustomed manner, Are so willingly and joyfully gathered together, induced hereunto, not through any vain delight of fond novelty,
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and conuersant amongest vs, by the space of sixe whole yeeres, renouncing nowe at the last the naturall contumacie of his natiue country, doth with so earnest bent affection of voluntarie wil, chearefully desire to become a member of Iesu Christ,
and conversant amongst us, by the Molle of sixe Whole Years, renouncing now At the last the natural contumacy of his native country, does with so earnest bent affection of voluntary will, cheerfully desire to become a member of Iesu christ,
And withall I most humbly beseeche Almightie God, that he will not onely vouchsafe his gracious encrease to this glorious worke begunne with this Israelite stranger,
And withal I most humbly beseech Almighty God, that he will not only vouchsafe his gracious increase to this glorious work begun with this Israelite stranger,
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and her most honorable Magistrates, I beseeche you of your charitie, to ioyne with me in heart and minde vnto the eternall God father of vs all, with the same prayer which his onely begotten sonne taught vs in the Gospell.
and her most honourable Magistrates, I beseech you of your charity, to join with me in heart and mind unto the Eternal God father of us all, with the same prayer which his only begotten son taught us in the Gospel.
I could not determine vpō any one text of ye whole scripture to be opened vnto you, more profitable for your learning, more effectuall for exhortation, more applyable to our age,
I could not determine upon any one text of you Whole scripture to be opened unto you, more profitable for your learning, more effectual for exhortation, more appliable to our age,
And to the ende you may receiue the same to your greater comfort, it behoueth you to yeeld earnest and heedefull attention, not with your bodily eares onely,
And to the end you may receive the same to your greater Comfort, it behooves you to yield earnest and heedful attention, not with your bodily ears only,
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for if thou do boaste, thou bearest not the roote, but the roote beareth thee. Thou wilt say then, The braunches are broken of, that I may be engraffed in. Thou sayest well:
for if thou do boast, thou bearest not the root, but the root bears thee. Thou wilt say then, The branches Are broken of, that I may be engrafted in. Thou Sayest well:
for vnbeliefe sake they were broken of: and thou stoodest stedfast in faith. Be not high minded therefore, but feare, for if God spared not the natural braunches:
for unbelief sake they were broken of: and thou stoodst steadfast in faith. Be not high minded Therefore, but Fear, for if God spared not the natural branches:
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vntill the fulnes of the Gentiles be accomplished, and so all Israel shalbe saued, as it is written, There shall come out of Sion one that shall deliuer,
until the fullness of the Gentiles be accomplished, and so all Israel shall saved, as it is written, There shall come out of Sion one that shall deliver,
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Dearely beloued, you haue heard what the Apostle of the Gentiles doth speake vnto vs Gentiles, you haue heard his discourse of the Iewes, of their vnbeliefe, and of their reiection:
Dearly Beloved, you have herd what the Apostle of the Gentiles does speak unto us Gentiles, you have herd his discourse of the Iewes, of their unbelief, and of their rejection:
touching the modestie, and constancie of the faithfull: touching the fulnes of the Gentiles: finally, touching the last calling home and reclayming of the Iewes.
touching the modesty, and constancy of the faithful: touching the fullness of the Gentiles: finally, touching the last calling home and reclaiming of the Iewes.
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In the behalfe of the Iewes, he lamenteth their fall, reproueth their vnbeliefe, giueth them vnto vs for an example to beholde the seuere rigor of Gods iustice, discouereth the cause of gods wrath:
In the behalf of the Iewes, he lamenteth their fallen, Reproveth their unbelief, gives them unto us for an Exampl to behold the severe rigor of God's Justice, Discovereth the cause of God's wrath:
entirely requesteth, and earnestly exhorteth them, that they swell not with pride• disswadeth from disdayneful triumphing vpō forlorne abiects to modestie of minde:
entirely requesteth, and earnestly exhorteth them, that they swell not with pride• dissuadeth from disdainful triumphing upon forlorn abjects to modesty of mind:
discloseth the wonderfull power, that almightie God vseth in disposing and translating his benefites, that by these meanes he may quallifie the insolencie of the Gentiles,
discloseth the wonderful power, that almighty God uses in disposing and translating his benefits, that by these means he may qualify the insolency of the Gentiles,
each nation aswell Iewes as Gentiles, through the most bless•d operation of grace, may be vnited & gathered tog•ther at the lēgth into one societie & partaking of one congregation.
each Nation aswell Iewes as Gentiles, through the most bless•d operation of grace, may be united & gathered tog•ther At the length into one society & partaking of one congregation.
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By the stocke or body of the tree, he representeth vnto vs the Church scattered vpon the face of the earth, a congregation gathered together, out of the whole nomber of the faithful, which at the first, budding in smal issues from out that holy roote,
By the stock or body of the tree, he Representeth unto us the Church scattered upon the face of the earth, a congregation gathered together, out of the Whole number of the faithful, which At the First, budding in small issues from out that holy root,
and so by litle and litle, encreasing in strength, and obteining a proportionable stature• doeth at the length through the plentifull fatnes of the bountiful roote, with outstretched compasse, spreade abroade it selfe into most beautifull branches and bowes.
and so by little and little, increasing in strength, and obtaining a proportionable stature• doth At the length through the plentiful fatness of the bountiful root, with outstretched compass, spread abroad it self into most beautiful branches and bows.
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as we see now and then come to passe in husbandry and gardening, whereas plantes and trees are many times pruned of vnfruitefull sproutes, sometimes dispoyled altogether of bowes,
as we see now and then come to pass in Husbandry and gardening, whereas plants and trees Are many times pruned of unfruitful sproutes, sometime despoiled altogether of bows,
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but neuer plucketh it vp by the rootes (as Augustine doeth witnes) cutting of eftsoones wyndshaken bowes and starued branches, that new plantes may prosper the better.
but never plucketh it up by the roots (as Augustine doth witness) cutting of eftsoons wyndshaken bows and starved branches, that new plants may prosper the better.
I speake (saith he) vnto you Gentiles, in as much as I am an Apostle of the Gentiles, I will magnifie mine office, &c. Forasmuch as in debating of any matter in question whatsoeuer, two things are chiefely to bee noted, To wit, The person that speaketh,
I speak (Says he) unto you Gentiles, in as much as I am an Apostle of the Gentiles, I will magnify mine office, etc. Forasmuch as in debating of any matter in question whatsoever, two things Are chiefly to be noted, To wit, The person that speaks,
and of more credite amongst the Gentiles, then the Apostle Paul? Who if being sent by mans ordinance had come vnto vs, ought yet to be friendly enterteined for his courtesie,
and of more credit among the Gentiles, then the Apostle Paul? Who if being sent by men Ordinance had come unto us, ought yet to be friendly entertained for his courtesy,
howe much more behoueth vs Gentiles his scholers, to attend our owne proper scholemaster and peculiar Apostle, in as much as he was especially called and chosen for this only purpose,
how much more behooves us Gentiles his Scholars, to attend our own proper Schoolmaster and peculiar Apostle, in as much as he was especially called and chosen for this only purpose,
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as he witnesseth of him selfe, that we shoulde with all faithfull chearefulnes of minde embrace his doctrine? Wherefore proceede on in Gods name, my deare beloued brethren:
as he Witnesseth of him self, that we should with all faithful chearefulnes of mind embrace his Doctrine? Wherefore proceed on in God's name, my deer Beloved brothers:
Which title notwithstanding hee boasteth not of vpon anie vaineglorious ostentation, but compelled hereunto through necessitie of circumstances only to magnifie his functiō.
Which title notwithstanding he boasts not of upon any vainglorious ostentation, but compelled hereunto through necessity of Circumstances only to magnify his function.
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for ye necessary order of teaching so requireth oftentimes, for the more credite of the doctrine that is taught, to extoll and aduance aswel the office of the teacher,
for you necessary order of teaching so requires oftentimes, for the more credit of the Doctrine that is taught, to extol and advance aswell the office of the teacher,
Euen as in an other Epistle written to the Galathians we reade, how hee was enforced to mainteine his countenance again•t his aduersaries with this only Target and cognizance of his Apostleship.
Even as in an other Epistle written to the Galatians we read, how he was Enforced to maintain his countenance again•t his Adversaries with this only Target and cognizance of his Apostleship.
Behold (saith he) I Paul speake vnto you, If you be circumcised, Christ doeth profite you nothing at al. Neither doeth the Apostle differ much in this place, from that figuratiue phrase of speache:
Behold (Says he) I Paul speak unto you, If you be circumcised, christ doth profit you nothing At all Neither doth the Apostle differ much in this place, from that figurative phrase of speech:
to the end that hauing weightie matters •o debate with vs Gentiles, he might winne so much the more estimation thereby to beautifie the aucthoritie of his function.
to the end that having weighty matters •o debate with us Gentiles, he might win so much the more estimation thereby to beautify the Authority of his function.
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I speake (sayth he) vnto you Gentiles, I will magnifie mine office, &c. You haue heard nowe of the person of the teacher, and of his lawfull aucthoritie:
I speak (say he) unto you Gentiles, I will magnify mine office, etc. You have herd now of the person of the teacher, and of his lawful Authority:
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Neither that the whole stocke of that Nation is so altogether supplanted, that no remnant of all the roote therof, hath any droppe of moysture layed vp for them in the fountaine of Gods free election.
Neither that the Whole stock of that nation is so altogether supplanted, that no remnant of all the root thereof, hath any drop of moisture laid up for them in the fountain of God's free election.
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like as we reade what happened to Elias, who lamenting that he alone was left, of all the true worshippers of God, was answered, that there remained yet seuē thousand men, that had not bowed the knee to the Idole Baal.
like as we read what happened to Elias, who lamenting that he alone was left, of all the true worshippers of God, was answered, that there remained yet seuē thousand men, that had not bowed the knee to the Idol Baal.
But nowe forasmuch as God and nature do bring nothing to passe vnaduisedly, by howe much the more grieuously ye Iewes were ouercharged with the seuere rigor of Gods Iustice (for what could be more heauye,
But now forasmuch as God and nature do bring nothing to pass unadvisedly, by how much the more grievously the Iewes were overcharged with the severe rigor of God's justice (for what could be more heavy,
which cankred contagion that wrought their perdition, is most expressely declared by these wo•rdes of S. Paul, for their vnbeliefe (sayth he:) wherby all men may easily coniecture,
which cankered contagion that wrought their perdition, is most expressly declared by these wo•rdes of S. Paul, for their unbelief (say he:) whereby all men may Easily conjecture,
how horrible an infectiō this fretting fistula, vnbeliefe, is adiudged in the sight of God. But first we must open vnto you, the nature an• substaunce of this vnbeliefe.
how horrible an infection this fretting fistula, unbelief, is adjudged in the sighed of God. But First we must open unto you, the nature an• substance of this unbelief.
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Unbeliefe is a thing mearely opposite and aduersary to beliefe: by which contraposition you may easily perceyue the right nature or definition of vnbeliefe.
Unbelief is a thing merely opposite and adversary to belief: by which contraposition you may Easily perceive the right nature or definition of unbelief.
For if faith or beliefe be a certaine infallible knowledge of Ies. Chri•• the Sonne of God ensealed in our hearte•, whereby we doe embrace him as gyuen 〈 ◊ 〉 to vs from God the Father,
For if faith or belief be a certain infallible knowledge of Ies. Chri•• the Son of God ensealed in our hearte•, whereby we do embrace him as given 〈 ◊ 〉 to us from God the Father,
and lik• as the fayth of some persons is more abun•daunt and plentyfull, in some others scarse rype• and lesse fruitefull, in manie skarse any blossome or yssue at all appearing:
and lik• as the faith of Some Persons is more abun•daunt and plentiful, in Some Others scarce rype• and less fruitful, in many scarce any blossom or issue At all appearing:
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because it glyttereth and shyneth somewhat, and endeuoureth by all meanes possible to expresse his o•yent and bryght beames, it seemeth not to rest in despayred estate.
Because it glyttereth and shineth somewhat, and endeavoureth by all means possible to express his o•yent and bright beams, it seems not to rest in despaired estate.
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There is yet also an other ki•d of vnbeliefe, which the Lorde doth reproue, but forsaketh not• as was that, whereof me•tion is •ade in the Gospel, And he rebuked their vnbeliefe.
There is yet also an other ki•d of unbelief, which the Lord does reprove, but Forsaketh not• as was that, whereof me•tion is •ade in the Gospel, And he rebuked their unbelief.
And it is not to be doubted, but that many persones doe entrude vpon the possession of Christian Title, which can gloriously vaunte of Christ with their tongues,
And it is not to be doubted, but that many Persons do entrude upon the possession of Christian Title, which can gloriously vaunt of christ with their tongues,
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but denye him vtterly in their deeds, beleeuing nothing lesse in their hearts stedfastly, then that whereof they carrye an outwarde resemblaunce in their talke co•ragiously.
but deny him utterly in their Deeds, believing nothing less in their hearts steadfastly, then that whereof they carry an outward resemblance in their talk co•ragiously.
And because this Serpigo resteth within those persones, and crauleth to no further infection of the cōgregation, they are not therfore barred from partaking the Sacramentes of this Church, which we •all the visible Church.
And Because this Serpigo rests within those Persons, and crauleth to no further infection of the congregation, they Are not Therefore barred from partaking the Sacraments of this Church, which we •all the visible Church.
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And what shalbe sayd of thē, who many times doe accuse them selues of their owne vnbeliefe, beyng valiannt souldiours neuerthelesse in the campe of Christian faith:
And what shall said of them, who many times do accuse them selves of their own unbelief, being valiannt Soldiers nevertheless in the camp of Christian faith:
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when as on the contrary part, manie other doe firmely beleeue them selues •• •e meare straungers to infidelitie, whose fayth if it should be placed in the face of the enemy, wil of very cowardize forthwith flee ye fielde?
when as on the contrary part, many other doe firmly believe them selves •• •e mere Strangers to infidelity, whose faith if it should be placed in the face of the enemy, will of very cowardice forthwith flee you field?
But this kind of infidelitie of al others is most horrible & execrable, when as men do rushe headlong into such obstinate resistance, that they wil not only not acquaint thēselues with the trueth, being layd open before their eyes,
But this kind of infidelity of all Others is most horrible & execrable, when as men do rush headlong into such obstinate resistance, that they will not only not acquaint themselves with the truth, being laid open before their eyes,
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& wil spourne thereat not in words and profession only, but wil cruelly persecute the same also wt al maner of outrage, slaughter & blood, blasphemies & most despiteful execrations.
& will spourne thereat not in words and profession only, but will cruelly persecute the same also with all manner of outrage, slaughter & blood, Blasphemies & most despiteful execrations.
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& seemeth after a certaine maner their inheritable disease, who are after a certaine sort, from their mothers wombe, naturally caried through peruerse frowardnes, into all malitious hatred,
& seems After a certain manner their inheritable disease, who Are After a certain sort, from their mother's womb, naturally carried through perverse forwardness, into all malicious hatred,
And for this cause especially, I suppose it came to passe, that wheras God so many hundred yeres before, had cōtinually pardoned their wōderful & manifold wickednes & impietie,
And for this cause especially, I suppose it Come to pass, that whereas God so many hundred Years before, had continually pardoned their wondered & manifold wickedness & impiety,
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& after his wonted maner, had from time to time endured, & winked at their horrible rebel•iō & idolatrie, he could now no longer forbeare their abominable crueltie, cōmitted against his welbe loued sonne, whome they trayterously murthered and hanged on tree,
& After his wonted manner, had from time to time endured, & winked At their horrible rebel•ion & idolatry, he could now no longer forbear their abominable cruelty, committed against his welbe loved son, whom they traitorously murdered and hanged on tree,
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for how could it els be, after yt he was once reueyled vnto thē, for whose cause only al that cōmon wealth of the Iewes was instituted & erected? What cause remayned then, that the Iewishe synagogue should be of any longer continuance? or to what purpose might it serue afterwards? what? That they might perseuere still in sacrificing ye blood of goates and lambes to the Lorde? And where should this be done? in one family only? But God is not delighted with such sacrifices,
for how could it Else be, After that he was once revealed unto them, for whose cause only all that Common wealth of the Iewes was instituted & erected? What cause remained then, that the Jewish synagogue should be of any longer Continuance? or to what purpose might it serve afterwards? what? That they might persevere still in sacrificing the blood of Goats and Lambs to the Lord? And where should this be done? in one family only? But God is not delighted with such Sacrifices,
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he taketh no pleasure in externall pompe, and outwarde obser•aunces, nor gorgeous garnishinges of the body the vouchsafeth those worshippers, which doe worship him in Spirite & trueth.
he Takes no pleasure in external pomp, and outward obser•aunces, nor gorgeous garnishings of the body the vouchsafeth those worshippers, which do worship him in Spirit & truth.
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But after that he was once manifested, who was the true holie of holie ones, who was the true and liuely Temple of God, who shoulde displaye vnto the worlde, the true ryghteous•esse, who shoulde be of power to gyue euerlasting saluation,
But After that he was once manifested, who was the true holy of holy ones, who was the true and lively Temple of God, who should display unto the world, the true ryghteous•esse, who should be of power to gyve everlasting salvation,
when as after the comming of their Lorde, they not onely ceased not to abuse the shadowes of the Lawe, to other purposes then they were ordeyned for• but also of a vayne and false perswasion, to the pernicious example of other nations,
when as After the coming of their Lord, they not only ceased not to abuse the shadows of the Law, to other Purposes then they were ordained for• but also of a vain and false persuasion, to the pernicious Exampl of other Nations,
yea, not without the manifest perill of the vtter ouerthrowe of the whole worlde, dyd likewise teache, that true ryghteousnesse ought to be ascribed to the outward obseruances of those shadows and ceremonies? The which thing the mercy of God seemeth not only to haue for•seene,
yea, not without the manifest peril of the utter overthrown of the Whole world, did likewise teach, that true righteousness ought to be ascribed to the outward observances of those shadows and ceremonies? The which thing the mercy of God seems not only to have for•seene,
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but by cutting down that carnall thicket of cer•moniall brambles & blooddy bryars, hereupon • pleased Almighty God, to dispose• the enterchaunges & alterations of tymes, acco••ing to his vnsearcheable counsel:
but by cutting down that carnal thicket of cer•moniall brambles & bloody briars, hereupon • pleased Almighty God, to dispose• the enterchaunges & alterations of times, acco••ing to his unsearchable counsel:
And thus much by the way of the cutting away of the Israelites ī which albeit redounded to our inestimable benefite, may not therfore prouoke vs to swell, and 〈 ◊ 〉 pu•t vp with pride:
And thus much by the Way of the cutting away of the Israelites in which albeit redounded to our inestimable benefit, may not Therefore provoke us to swell, and 〈 ◊ 〉 pu•t up with pride:
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And if some of the braunches were broken of (sayeth he) and thou beyng a wylde Oliue tree wast engraffed in amongst them, and made partaker of the Roote and fatnes of the true naturall Oliue tree, boast not thy selfe against the branches. &c. First whereas hee alludeth and resembleth the cutting away of certein of the Iewes to certein branches of the true naturall Oliue tree, it appeareth hereby sufficiently, that this casting away apperteined not to the whole nation of the Iewes,
And if Some of the branches were broken of (Saith he) and thou being a wild Olive tree waste engrafted in among them, and made partaker of the Root and fatness of the true natural Olive tree, boast not thy self against the branches. etc. First whereas he alludeth and resembles the cutting away of certain of the Iewes to certain branches of the true natural Olive tree, it appears hereby sufficiently, that this casting away appertained not to the Whole Nation of the Iewes,
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Againe the very first yssues of our Christian faith sprang out of that stocke, from whence we Gentiles must needs confesse to haue receiued the very entry and fundation therof.
Again the very First issues of our Christian faith sprang out of that stock, from whence we Gentiles must needs confess to have received the very entry and Foundation thereof.
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namely sith it is out of all question that the Iewes deca• proceeded from their owne default, an• through vnbeliefe? what moued the Apostle then to vse this figuratiue phrase of speach of cutting of rather, saying that they were cut of,
namely sith it is out of all question that the Iewes deca• proceeded from their own default, an• through unbelief? what moved the Apostle then to use this figurative phrase of speech of cutting of rather, saying that they were Cut of,
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What is ment therfore by this word cutting of? Forsooth nothing els, but to make vs conceiue, that the heauenly and vnsearchable hande of almightie God dyd ouerthrowe this buylding:
What is meant Therefore by this word cutting of? Forsooth nothing Else, but to make us conceive, that the heavenly and unsearchable hand of almighty God did overthrown this building:
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and beautifie this Oliue tree of his Church, not after the proportion of mans imagination, but after the direction of his owne determination and vnpenitrable wisdome.
and beautify this Olive tree of his Church, not After the proportion of men imagination, but After the direction of his own determination and vnpenitrable Wisdom.
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For, as a naturall Oliue tree and other like trees, the buddes, yssues, twigges, and braunches beeing either cut of or newly engraffed, worke not that of their owne power,
For, as a natural Olive tree and other like trees, the buds, issues, twigs, and branches being either Cut of or newly engrafted, work not that of their own power,
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Euen so in administring the functions of the Church, if we seeke for the original cause of the workeman, by whose conduct, all inferiour causes are enduced to obserue their due order and course:
Even so in administering the functions of the Church, if we seek for the original cause of the workman, by whose conduct, all inferior Causes Are induced to observe their due order and course:
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the same must be adiudged to proceede from the force and efficacie of the vnmeasurable election of the heauenly workeman onely, who by wonderfull dispensation, maketh choyse where him liketh,
the same must be adjudged to proceed from the force and efficacy of the unmeasurable election of the heavenly workman only, who by wonderful Dispensation, makes choice where him liketh,
But a question may bee moued here perhappes, whether the Gentiles were not engraffed for their faiths sake? and whether the Iewes were not supplanted from the true Oliue for their vnbeliefe? which enterchanged dispensation, what els doeth it explane vnto vs,
But a question may be moved Here perhaps, whither the Gentiles were not engrafted for their faiths sake? and whither the Iewes were not supplanted from the true Olive for their unbelief? which interchanged Dispensation, what Else doth it explain unto us,
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because they did beleeue, yet if question be moued, from whence their faith proceeded first, it may well be answered, not from any their merites truely,
Because they did believe, yet if question be moved, from whence their faith proceeded First, it may well be answered, not from any their merits truly,
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neither in respect of any their own worthines more, then as the impes which do issue out of the naturall wylde Oliue tree, can boast of any their excellencie,
neither in respect of any their own worthiness more, then as the imps which do issue out of the natural wild Olive tree, can boast of any their excellency,
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The like answere in senseable wise may suffice touching the Iewes, when as if the cause of their dismembring from their true naturall Oliue tree be enquired:
The like answer in senseable wise may suffice touching the Iewes, when as if the cause of their dismembering from their true natural Olive tree be inquired:
What was the cause then why the natural branches were so bereft of this singular gift after the reueiling of their Meschias? whether because the barren vnfruitefull wylde Oliue tree did furmount the true Oliue in excellencie of fatnes? to wit, in integritie of life and merits? surely I thinke not so.
What was the cause then why the natural branches were so bereft of this singular gift After the reveiling of their Messiah? whither Because the barren unfruitful wild Olive tree did surmount the true Olive in excellency of fatness? to wit, in integrity of life and merits? surely I think not so.
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This counsaile of God is made notably discernable vnto vs by the sequel, and finall cause, the Apostle not only testifying most euidently, that God was ye worker of their blindnes,
This counsel of God is made notably discernible unto us by the sequel, and final cause, the Apostle not only testifying most evidently, that God was the worker of their blindness,
Nay rather, for this cause only God did shut vp al vnder vnbelief, that he might haue mercy on al. For as it pleased almighty god to exercise his long & seuere rigor in old time against the heathenish castawayes,
Nay rather, for this cause only God did shut up all under unbelief, that he might have mercy on all For as it pleased almighty god to exercise his long & severe rigor in old time against the Heathenish castaways,
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and wretched abiects the Gentiles, vntill at length, wt his mercifull kindnes vnlooked for, he had shaken of from their eyes, the foggy skales of darkened errour,
and wretched abjects the Gentiles, until At length, with his merciful kindness unlooked for, he had shaken of from their eyes, the foggy scales of darkened error,
that so, those which sometimes were ye first, should now become the last, and those which by so long continuance of inheritably discending race, did lawfully enioye the interest of the true Oliue tree,
that so, those which sometime were you First, should now become the last, and those which by so long Continuance of inheritably descending raze, did lawfully enjoy the Interest of the true Olive tree,
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and yeelde place to others, and may learne now at the length to indure the grieuous stormes and cruel tempests of Gods iust vengeāce, which the Gentiles before them had long time experimēted to their great dolor & sorowe,
and yield place to Others, and may Learn now At the length to endure the grievous storms and cruel tempests of God's just vengeance, which the Gentiles before them had long time experimented to their great dolour & sorrow,
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vntil at length hauing subdued their disdaynefull pride, and tamed the naturall stiffeneckednes of their hearts, they may obteine the selfe same mercie together with the Gentiles, not for anie their deserts,
until At length having subdued their disdaynefull pride, and tamed the natural stiffeneckednes of their hearts, they may obtain the self same mercy together with the Gentiles, not for any their deserts,
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And this is it, tha• S. Paul seemeth here to prophesie in this mystical Oracle, and most comfortable me••sage, concerning the reclayming of ye Iewes to come.
And this is it, tha• S. Paul seems Here to prophesy in this mystical Oracle, and most comfortable me••sage, Concerning the reclaiming of the Iewes to come.
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for there are no finall nomber of people, whose senses, either through ignorance, or els through negligence, are dazeled and darkened in the right comprehending therof.
for there Are no final number of people, whose Senses, either through ignorance, or Else through negligence, Are dazzled and darkened in the right comprehending thereof.
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Amongst the which ignorant sort of people, first may the Iewes be rightly placed, who being deluded with a preposterous opinion of sinister iudgement, do interprete this bountie of God to be there, from whence they ought haue feared his terrible indignatiō.
among the which ignorant sort of people, First may the Iewes be rightly placed, who being deluded with a preposterous opinion of sinister judgement, do interpret this bounty of God to be there, from whence they ought have feared his terrible Indignation.
Of those two sortes of people, I do purpose by Gods assistance to discourse somewhat, so farre as ye time wil permit, to the end I may profit them both,
Of those two sorts of people, I do purpose by God's assistance to discourse somewhat, so Far as you time will permit, to the end I may profit them both,
And first, I can neuer woonder sufficiently enough at the Iewes, for that many yeres and ages enduring yt sharpe & seuere scourge of Gods dreadfull displeasure, they could notwithstanding haue neuer any feeling of their owne calamitie,
And First, I can never wonder sufficiently enough At the Iewes, for that many Years and ages enduring that sharp & severe scourge of God's dreadful displeasure, they could notwithstanding have never any feeling of their own calamity,
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nor perseuerance of the heauie clogge of Gods grieuous vengeance, ne yet any affection to be disbourdened of their infidelitie, sweetely beguiling them selues, with a glauering shew of a false shadow, flattering them selues likewise, with a fantasticall hope of a terrene kingdome, whereof they had neuer any one word promised by God,
nor perseverance of the heavy clog of God's grievous vengeance, ne yet any affection to be disbourdened of their infidelity, sweetly beguiling them selves, with a glavering show of a false shadow, flattering them selves likewise, with a fantastical hope of a terrene Kingdom, whereof they had never any one word promised by God,
Finally so farre forth preuailed the deceite of this error to confound the sensible part of their vnderstanding minde, that being otherwise a people most abhorred of God,
Finally so Far forth prevailed the deceit of this error to confound the sensible part of their understanding mind, that being otherwise a people most abhorred of God,
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nor be sequestred from the true Oliue tree, whereof they were the naturall branches, wallowing continually in a most filthy puddle of pestilent error, not much vnlike to the Romish Synagogue in this our age, whose senses seeme to be tippled with the same dolldreanche:
nor be sequestered from the true Olive tree, whereof they were the natural branches, wallowing continually in a most filthy puddle of pestilent error, not much unlike to the Romish Synagogue in this our age, whose Senses seem to be tippled with the same dolldreanche:
which kinde of people being of all other nations most needie of the mercy of God, it is a wonder notwithstanding, to see how trimly they play wylye beguilie with themselues in the dispensation of pardons, whereof they falsely chalenge to themselues chief stewardship vnder the title of the Church,
which kind of people being of all other Nations most needy of the mercy of God, it is a wonder notwithstanding, to see how trimly they play wily beguilie with themselves in the Dispensation of Pardons, whereof they falsely challenge to themselves chief stewardship under the title of the Church,
persuading to themselues to haue obteyned the sole and singular prerogatiue of all ecclesiasticall superioritie, such as can neuer be abolished by any continuance of consuming time,
persuading to themselves to have obtained the sole and singular prerogative of all ecclesiastical superiority, such as can never be abolished by any Continuance of consuming time,
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hath not god (say they) promised, that he wil neuer forsake his Church? what then? Haue not the keyes lyneally descended vnto vs from blessed S. Peter, euer hitherto, being the chiefe head of the Apostles, which the Lord hath promised shal neuer be taken away? Is there any more yet? what? is it possible for Gods trueth it selfe to defraude the credite of his couenant, whereunto he hath bound him selfe with a most sacred othe? Uery well now.
hath not god (say they) promised, that he will never forsake his Church? what then? Have not the keys lyneally descended unto us from blessed S. Peter, ever hitherto, being the chief head of the Apostles, which the Lord hath promised shall never be taken away? Is there any more yet? what? is it possible for God's truth it self to defraud the credit of his Covenant, whereunto he hath bound him self with a most sacred other? Very well now.
And whereupon doth the blinde arrogancie of the Iewish Nation magnifie their race? do we not deriue our petigree (say they) lyneally from our most holy father Abraham? Are we not borne,
And whereupon does the blind arrogancy of the Jewish nation magnify their raze? do we not derive our pedigree (say they) lyneally from our most holy father Abraham? are we not born,
and named Israelites, by the name of our great graundsier Israel, the Patriarch? did not the Lord credite vs only with the safe custodie of the Arke of his couenant? Haue not we a promise from God by the mouth of his Prophets, of a Messhias and Sauiour to come? Hath not god prepared an euerlasting throne for the kingdom of our Messhias? Is not he of power to make his couenant inuiolable, that with so many othes hath ratified ye same? Nor will hee not perfourme the othes which he hath made? Surely I wil not much gainsay, that it is in deede no final matter, wherof eche partie debateth so largely of the promises of almightie God.
and nam Israelites, by the name of our great graundsier Israel, the Patriarch? did not the Lord credit us only with the safe custody of the Ark of his Covenant? Have not we a promise from God by the Mouth of his prophets, of a Messias and Saviour to come? Hath not god prepared an everlasting throne for the Kingdom of our Messias? Is not he of power to make his Covenant inviolable, that with so many Oaths hath ratified you same? Nor will he not perform the Oaths which he hath made? Surely I will not much gainsay, that it is in deed no final matter, whereof eke party debates so largely of the promises of almighty God.
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Yet all this notwithstanding, all things depend not so alwayes vpon Gods promises made, but due consideration ought also be had of the minde and intent of him that maketh the promise in the scriptures:
Yet all this notwithstanding, all things depend not so always upon God's promises made, but due consideration ought also be had of the mind and intent of him that makes the promise in the Scriptures:
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that is to say, It behoueth vs duely and orderly to define and dispose all and euery thing apart by it selfe, not those thinges onely which are promised,
that is to say, It behooves us duly and orderly to define and dispose all and every thing apart by it self, not those things only which Are promised,
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And therefore albeit we do graunt vnto them that all those promises are true, whereupon they bragge so much, touching the succession of the Patriarches and Apostles,
And Therefore albeit we do grant unto them that all those promises Are true, whereupon they brag so much, touching the succession of the Patriarchs and Apostles,
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yet shall they neuer be able to winne this at our handes, To wit, that this ordinarie discent according to the lawe of the flesh, is a sufficient fundation to buyld the Church of God vpon.
yet shall they never be able to win this At our hands, To wit, that this ordinary dissent according to the law of the Flesh, is a sufficient Foundation to build the Church of God upon.
as not to be able to discerne the manifol•e alterations of orders, and obseruances, which the Lord from time to time hath changed and disposed, contrary to the first constitutions:
as not to be able to discern the manifol•e alterations of order, and observances, which the Lord from time to time hath changed and disposed, contrary to the First constitutions:
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As for example, when as God in stead of Cain, Esau, Ismael, Saul, to whom of right apperteineth the ordinary succession & discent of the Priesthode, of the birthright,
As for Exampl, when as God in stead of Cain, Esau, Ishmael, Saul, to whom of right appertaineth the ordinary succession & dissent of the Priesthood, of the birthright,
so that it holde fast the synceritie of the p•re word, of vnde•iled faith, and the due administration of the Sacraments, by which three thing•s the Church is preserued and sanctified.
so that it hold fast the sincerity of the p•re word, of vnde•iled faith, and the due administration of the Sacraments, by which three thing•s the Church is preserved and sanctified.
Euen so the Iewes, although they prescribe vpon a promised place in Sion, Psalme 132: Here will I buylde my Tabernacle, because I haue chosen it. Againe in the Prophet Esay.
Eve so the Iewes, although they prescribe upon a promised place in Sion, Psalm 132: Here will I build my Tabernacle, Because I have chosen it. Again in the Prophet Isaiah.
Euen so do I iudge conuenient to esteeme of the counterfaite succession of the Apostolique and Romish See, which if our prelates enforce so narrowly to be straighted to the limits of place & persons, they must needes bewray their double errour therein, being not only absurdely iniurious to holy scriptures,
Even so do I judge convenient to esteem of the counterfeit succession of the Apostolic and Romish See, which if our Prelates enforce so narrowly to be straighted to the Limits of place & Persons, they must needs bewray their double error therein, being not only absurdly injurious to holy Scriptures,
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And therefore lest we roaue too much abroad from the marke, and wander from the Oliues (as ye prouerbe saith) we wil returne againe to Pauls Oliue tree,
And Therefore lest we roaue too much abroad from the mark, and wander from the Olive (as you proverb Says) we will return again to Paul's Olive tree,
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Of the which braunches, how some were broken of, and some others engrafted againe into the true Oliue tree, we haue alreadie opened somewhat vnto you out of the Apostle.
Of the which branches, how Some were broken of, and Some Others engrafted again into the true Olive tree, we have already opened somewhat unto you out of the Apostle.
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And there shall aryse an yssue out of the roote of lesse. &c. And lest the Iewes may cauill, that these speaches do nothing concerne them, let them harken agayne to the same Prophet, not only prophecying of them,
And there shall arise an issue out of the root of less. etc. And lest the Iewes may cavil, that these Speeches do nothing concern them, let them harken again to the same Prophet, not only prophesying of them,
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For nothyng maketh more agaynst thee, not onely with open mouth exclayming euen to thy teeth, against thy blundered blyndenesse, wherewich thou hast bene so long ouerwhelmed,
For nothing makes more against thee, not only with open Mouth exclaiming even to thy teeth, against thy blundered blindness, wherewich thou hast be so long overwhelmed,
then the same which thou doest so disdaynefully pursue? Neyther yet cease you to runne onwarde, styll gaping after, I know not after what Messhias to come.
then the same which thou dost so disdaynefully pursue? Neither yet cease you to run onward, still gaping After, I know not After what Messias to come.
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What? Hath he not yet bene sufficiently ynough looked for by your progenitours, who wayted for his comming by the space of two thousand yeres before he came? Goe ye to then:
What? Hath he not yet be sufficiently enough looked for by your progenitors, who waited for his coming by the Molle of two thousand Years before he Come? Go you to then:
how long wyll ye yet continue gazing, seeyng these thinges are past alreadie? Howe long will yee yeelde yo•• selues a mockery not to God onely, bu• a Iesting stocke also to all other nations of the worlde? sythence all people and tongues do so playnely conceiue, that all thinges are long sythence accomplished in the person of Christ Iesu, whatsoeuer al your prophets did prophecie of the Messhias:
how long will you yet continue gazing, seeing these things Are passed already? Howe long will ye yield yo•• selves a mockery not to God only, bu• a Jesting stock also to all other Nations of the world? sithence all people and tongues do so plainly conceive, that all things Are long sithence accomplished in the person of christ Iesu, whatsoever all your Prophets did prophecy of the Messias:
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because ye fetche your petigree and families from Abraham, and the holy Patriarches, and in that respect you do reprochefully disdayne all other nations,
Because you fetch your pedigree and families from Abraham, and the holy Patriarchs, and in that respect you do reproachfully disdain all other Nations,
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If you iudge this a matter of so great importaunce, that ye can rehearse in a long •eadroll of names, your Generations discended out of the loynes of Abraham:
If you judge this a matter of so great importance, that you can rehearse in a long •eadroll of names, your Generations descended out of the loins of Abraham:
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finally, can not many wicked kinges amongst you, false prophets, horrible church robbers, & Idolaters euen amiddes amongst you, vaunte vpon the selfe same race and parentage, whereupon you braue your selues so gloriously? Whereupon appeareth playnly, that this outwarde discent of blood,
finally, can not many wicked Kings among you, false Prophets, horrible Church robbers, & Idolaters even amidst among you, vaunt upon the self same raze and parentage, whereupon you brave your selves so gloriously? Whereupon appears plainly, that this outward dissent of blood,
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Moreouer if it may be lawfull to glory in the auncient stocke, what may be thought of Christ him selfe, whom we do worshippe? in whome if ye require who was his father, he came not in deed from man, but discended from God.
Moreover if it may be lawful to glory in the ancient stock, what may be Thought of christ him self, whom we do worship? in whom if you require who was his father, he Come not in deed from man, but descended from God.
And wherefore then do you so cruelly detest him? Why do your brethren so hatefully enuie and maligne your naturall brother? And beeyng Iewes borne your selues,
And Wherefore then do you so cruelly detest him? Why do your brothers so hatefully envy and malign your natural brother? And being Iewes born your selves,
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And what hath he committed at any time, worthy of this so monstruous rancor & cankered despite? Was it because he did professe him selfe to be the Sonne of God? Albeit he did neuer speake any thing in his owne commendation without singular modestie,
And what hath he committed At any time, worthy of this so monstruous rancour & cankered despite? Was it Because he did profess him self to be the Son of God? Albeit he did never speak any thing in his own commendation without singular modesty,
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and foolishly blinded, as to giue such credite vnto him, & to beleeue in him? would they haue setled the whole affyaunce of their saluation in him? would they so couragiously haue vndertaken so many perilous hazardes of life? would they so constantly haue yelded their carkasses to all maner of horrible tortures, not in woordes onely,
and foolishly blinded, as to give such credit unto him, & to believe in him? would they have settled the Whole affyaunce of their salvation in him? would they so courageously have undertaken so many perilous hazards of life? would they so constantly have yielded their carcases to all manner of horrible tortures, not in words only,
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and not rather conceyuing throughly in him a secrete diuinitie, that was hydden vnder the veyle of the fleshe bodily? But if these thinges shall be but of small credit with you, what wil you answere to those so greate and manifolde tokens of wonderful vertue, to such supernaturall and prodigious wonders of his? what say ye to so great force of his diuine operation, to so great power of his miracles, not wrought by him alone,
and not rather conceiving thoroughly in him a secret divinity, that was hidden under the veil of the Flesh bodily? But if these things shall be but of small credit with you, what will you answer to those so great and manifold tokens of wondered virtue, to such supernatural and prodigious wonders of his? what say you to so great force of his divine operation, to so great power of his Miracles, not wrought by him alone,
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but by his Apostles also through the vertue of his name onely, yea, and long sythence nowe and then openly wrought in his Church, through the effectuall operation of his glorious name? What will you say to his so great maiestie in worde, innocencie of life, certeintie in prophecying? And besides al these, his marueilous signes & tokens expressed in his own person? What wil you say to that his incomprehensible glorious resurrection, his vnspeakeable ascension into the heauens:
but by his Apostles also through the virtue of his name only, yea, and long sithence now and then openly wrought in his Church, through the effectual operation of his glorious name? What will you say to his so great majesty in word, innocence of life, certainty in prophesying? And beside all these, his marvelous Signs & tokens expressed in his own person? What will you say to that his incomprehensible glorious resurrection, his unspeakable Ascension into the heavens:
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so wonderfull, yea so heauenly graces myght import els, then that there was in him a certayne superexcellent Diuinitie, beyond all measure surmounting all reache,
so wonderful, yea so heavenly graces might import Else, then that there was in him a certain superexcellent Divinity, beyond all measure surmounting all reach,
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All which things being approued with the testimonie of so many witnesses, viewed and beholden with so many eyes, practised by the dayly experience of so many Iewes, ensealed with so many handes and wrytings, published to vs Gentiles by manifold reportes of so many your Rabbynes and great Doctours of your own natiō,
All which things being approved with the testimony of so many Witnesses, viewed and beholden with so many eyes, practised by the daily experience of so many Iewes, ensealed with so many hands and writings, published to us Gentiles by manifold reports of so many your Rabbynes and great Doctors of your own Nation,
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yea and the Psalmes also, and rase them out of remembraunce, because they did many hundred yeres before most expressely foreshewe and prognosticate euidently, that all those thinges ingenerall shoulde come to passe,
yea and the Psalms also, and raze them out of remembrance, Because they did many hundred Years before most expressly foreshow and prognosticate evidently, that all those things ingenerall should come to pass,
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the first of which two did prefigure Christs glorious rising againe the thirde day after his death, the other of his ineffable ascension into the heauens, the fourtieth day after his passion:
the First of which two did prefigure Christ glorious rising again the Third day After his death, the other of his ineffable Ascension into the heavens, the Fortieth day After his passion:
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also of the comfortable consolation and sending of the holy Ghost, by the letting downe of the cloake from out his triumphaunt charryote, the fiftie daye called Pentecost. Besides all these moreouer, let Iohn Baptist the Prophet, yea more then a prophet, be condemned for a lyar, who did not in word only acknowledge him,
also of the comfortable consolation and sending of the holy Ghost, by the letting down of the cloak from out his triumphant charryote, the fiftie day called Pentecost. Beside all these moreover, let John Baptist the Prophet, yea more then a Prophet, be condemned for a liar, who did not in word only acknowledge him,
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but foreshew, and make reporte, that all those things should come to passe, which the Euangelicall historie doth expressely pronounce to be already accomplished.
but foreshow, and make report, that all those things should come to pass, which the Evangelical history does expressly pronounce to be already accomplished.
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and seeme so incredible vnto you, that ye can by no meanes comprehend them, nor will suffer so many notable testimonies of Christes resurrection preuayle to worke so much creditte in your heartes,
and seem so incredible unto you, that you can by no means comprehend them, nor will suffer so many notable testimonies of Christ's resurrection prevail to work so much credit in your hearts,
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and worshippe him that is rysen agayne? Why doe ye not honour and magnifie his name, who reigneth in eternitie, sitting in the heauens at the right hande of God the Father? Whereunto if loue of religion can not induce you, let naturall reason yet obteine so farre foorth with you, to graunt that, which no reason can deny? Wherat make ye stay? is not my request reasonable? doe I not giue you wholsome counsell? And lest that which I haue spoken, runne in at one eare with you,
and worship him that is risen again? Why do you not honour and magnify his name, who Reigneth in eternity, sitting in the heavens At the right hand of God the Father? Whereunto if love of Religion can not induce you, let natural reason yet obtain so Far forth with you, to grant that, which no reason can deny? Whereat make you stay? is not my request reasonable? do I not give you wholesome counsel? And lest that which I have spoken, run in At one ear with you,
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for the garding whereof they receyued from you so speciall a charge? If they can not, what els emporteth the graue beyng founde emptie? What els signified the horror and amase•nesse of your armed watchemen, who beyng terrifyed with straungenesse of fearefull sightes fledde awaye so tymorously,
for the guarding whereof they received from you so special a charge? If they can not, what Else emporteth the graven being found empty? What Else signified the horror and amase•nesse of your armed watchmen, who being terrified with strangeness of fearful sights fled away so tymorously,
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but that ye may be enforced wyll ye, nyll ye, to confesse this Christ Iesu to be very Messchias, who hauyng entred vpon the possession of the kingdome of Dauid, as in the ryght of his owne peculiar inheritaunce, raygneth nowe in all eternitie,
but that you may be Enforced will you, nyll you, to confess this christ Iesu to be very Messchias, who having entered upon the possession of the Kingdom of David, as in the right of his own peculiar inheritance, Reigneth now in all eternity,
and hauing vanquished all power of death, sytteth nowe tryumphantly vpon the throne of his Father Dauid, to order and establishe his Fathers kingdome, with iudgement and Iustice from henceforth euen for euer and euer ? I would fayne learne nowe, what that your obstinate rebellion is able once to mutter agaynst this? First, where no mistrust of perill is feared, there is no garde vsually charged:
and having vanquished all power of death, Sitteth now triumphantly upon the throne of his Father David, to order and establish his Father's Kingdom, with judgement and justice from henceforth even for ever and ever? I would fain Learn now, what that your obstinate rebellion is able once to mutter against this? First, where no mistrust of peril is feared, there is no guard usually charged:
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And what suspicion of daunger might your forefathers cōceaue of him after they had murthered him? Debate the matter with your selues somewhat more substantially, why any such feare might growe in the dead body of this one seely person more then in •ny other.
And what suspicion of danger might your Forefathers conceive of him After they had murdered him? Debate the matter with your selves somewhat more substantially, why any such Fear might grow in the dead body of this one silly person more then in •ny other.
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so firmely ensealed with the seale of the high Prieste, so strayghtly fenced wt the force of armed knights, was so shortly founde emptie? You will say, That his disciples crept thyther priuily,
so firmly ensealed with the seal of the high Priest, so straightly fenced with the force of armed Knights, was so shortly found empty? You will say, That his Disciples crept thither privily,
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And who I praye you sawe the disciples the meane time whiles your watchmen slept so soundly? If their eye lyddes were ouerladen with such a deade slumber, that they coulde not perceyue this:
And who I pray you saw the Disciples the mean time while your watchmen slept so soundly? If their eye lids were overladen with such a dead slumber, that they could not perceive this:
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howe chaunced that beyng harnessed, they withstood not such seely vnarmed wretches? And why dyd not your forefathers lay this thefte to the Disciples charge,
how chanced that being harnessed, they withstood not such silly unarmed wretches? And why did not your Forefathers lay this theft to the Disciples charge,
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as though the stone wherwith it was couered, were not of greater quantitie, the• could be remoued by a few? or by any meanes might be rolled away without perceiuerāc• of your souldiours? Wel yet,
as though the stone wherewith it was covered, were not of greater quantity, the• could be removed by a few? or by any means might be rolled away without perceiueranc• of your Soldiers? Well yet,
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howe happened that these seely caytiue petyt theeues fled no• away immediatly after they had committed this robbery? Howe durst they be dayly conuersant amongst men• and preache openly in your Temple? Nay rather to tell you the trueth simplie:
how happened that these silly caitiff petyt thieves fled no• away immediately After they had committed this robbery? Howe durst they be daily conversant among men• and preach openly in your Temple? Nay rather to tell you the truth simply:
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with what better or more probable argument could the worlde haue bene induced to beleeue, yt Christ was risen againe to ye sure establishment of their faith,
with what better or more probable argument could the world have be induced to believe, that christ was risen again to you sure establishment of their faith,
Forasmuch therfore as al these things are so most assured, so manifest, so vnreproueable, approued with so many witnesses & proph•ts, ratified wt so many reasons & euidēt proofes, discouered by ye euidēt testimony not only of Angels,
Forasmuch Therefore as all these things Are so most assured, so manifest, so unreprovable, approved with so many Witnesses & proph•ts, ratified with so many Reasons & evident proofs, discovered by you evident testimony not only of Angels,
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but established also wt the heauēly Oracle of ye holy ghost him selfe, embraced & beleeued by the faith of all nations of ye world, what one probabilitie cā al your generatiō of Hebrews alleadge for colour to the cōtrary? If ye perceiue therefore that this is the ver• true Messhias,
but established also with the heavenly Oracle of the holy ghost him self, embraced & believed by the faith of all Nations of the world, what one probability can all your generation of Hebrews allege for colour to the contrary? If you perceive Therefore that this is the ver• true Messias,
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& ioyne with vs in professiō? If as yet ye do not acknowledge him, declare the cause then that breedeth this misliking in you, and troubleth your consciences.
& join with us in profession? If as yet you do not acknowledge him, declare the cause then that breeds this misliking in you, and Troubles your Consciences.
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Is it because he liued in poore & beggarly estate amongst the impouerished, & them yt were worth nothing? But your prophet Zacharie lōg before he was reuealed, reported that he should be euē such a one:
Is it Because he lived in poor & beggarly estate among the impoverished, & them that were worth nothing? But your Prophet Zacharias long before he was revealed, reported that he should be even such a one:
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But hauing then forthwith receiued y• throne of his kingdome, in what triūphant maiestie he sitteth & reigneth now in heauen, let ye mystical Psalmist Dauid make report, who in spirite foresaw him, sitting at the right hād of the Lord.
But having then forthwith received y• throne of his Kingdom, in what triumphant majesty he Sitteth & Reigneth now in heaven, let you mystical Psalmist David make report, who in Spirit foresaw him, sitting At the right hand of the Lord.
In the meane space, ye may easily conceiue a taste and feeling as it were of the trueth, by groping the shadowes and prefigured tokens of the scriptures,
In the mean Molle, you may Easily conceive a taste and feeling as it were of the truth, by groping the shadows and prefigured tokens of the Scriptures,
whiles as yet like a seely moath he kept his fathers sheepe? whiles he was tossed in turmoyle with most cruel persecution? At what time Ioseph being circumuented by the iniurie of his brethren, became carraine leane in a lothesome dungeon:
while as yet like a silly moath he kept his Father's sheep? while he was tossed in turmoil with most cruel persecution? At what time Ioseph being circumvented by the injury of his brothers, became carraine lean in a loathsome dungeon:
then vnder the shadowes and figures of those persons, to represent vnto vs ye very patterne and image of the sonne of God? And yet if you duely consider the estate of Christes outward basenes, what wanted he at any time, to the necessary furniture of his liuelihode, notwithstanding this shew of extreme penurie? Nay what want at all could molest him, who with a very fewe crustes could feede so great a crewe of thousandes in so deserte a wildernes? Or how could he be termed poore, at whose becke and word of mouth, heauen and earth did obey, the seas and windes, life and death,
then under the shadows and figures of those Persons, to represent unto us you very pattern and image of the son of God? And yet if you duly Consider the estate of Christ's outward baseness, what wanted he At any time, to the necessary furniture of his livelihood, notwithstanding this show of extreme penury? Nay what want At all could molest him, who with a very few crusts could feed so great a crew of thousandes in so desert a Wilderness? Or how could he be termed poor, At whose beck and word of Mouth, heaven and earth did obey, the Seas and winds, life and death,
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Moreouer, what emported that horrible slaughter of all the suckling Babes of Bethleem, only by the cruel proclamation of Herode, without any molestation of the infants of Nazareth:
Moreover, what emported that horrible slaughter of all the suckling Babes of Bethlehem, only by the cruel proclamation of Herod, without any molestation of the Infants of Nazareth:
vnlesse Herode the king had bene throughly perswaded, that aboue that instant of tyme, wherein Christ was borne, the same verie king of the Iewes was then borne in the citie of Bethleem? What els is it then that troubleth you? because he dyed the death? What do I heare? what? Haue you alwayes awaited for a Messhias that coulde not bee bereft of life? How then should this Messhias deliuer Iacob his people from their iniquities, when as no remission of sinnes coulde bee without slaughter & blood, according to the infallible testimonies,
unless Herod the King had be thoroughly persuaded, that above that instant of time, wherein christ was born, the same very King of the Iewes was then born in the City of Bethlehem? What Else is it then that Troubles you? Because he died the death? What do I hear? what? Have you always awaited for a Messias that could not be bereft of life? How then should this Messias deliver Iacob his people from their iniquities, when as no remission of Sins could be without slaughter & blood, according to the infallible testimonies,
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who doeth not only discouer the cause, but the maner also of his death, his spittings, scourging, wounds, plagues, buffetings and reproches? What say you to Zacharie, who mencioneth the pearcing of his side with a speare? What say you to Dauid, who describeth the nayling of his hands and feete, the sponge full of vineger, the rending his flesh from the bones, the casting lots for his garment? What say you to Moyses also, who vnder ye title of the Brasen serpent, doth prognosticate his lifting vp on the Crosse?
who doth not only discover the cause, but the manner also of his death, his spittings, scourging, wounds, plagues, buffetings and Reproaches? What say you to Zacharias, who mentioneth the piercing of his side with a spear? What say you to David, who Describeth the nailing of his hands and feet, the sponge full of vinegar, the rending his Flesh from the bones, the casting lots for his garment? What say you to Moses also, who under you title of the Brazen serpent, does prognosticate his lifting up on the Cross?
In what sort can Christ be said in the scriptures to be euerlasting, if he must of necessitie be slaine? This scrupule no man can more effectually vnloose,
In what sort can christ be said in the Scriptures to be everlasting, if he must of necessity be slain? This scruple no man can more effectually unloose,
& vnperishable freedome, exempt from all maner of corruption. Whereby appeareth notably discerneable vnto you, eche condicion in one selfe person: That is to say:
& unperishable freedom, exempt from all manner of corruption. Whereby appears notably discerneable unto you, eke condition in one self person: That is to say:
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What? And do ye expect yet an other euerlasting Messhias besides this? What a phantasie is this? As though when the true Messhias is come, he may obtaine any courteous entertainement amongst you? Truely none at all• For euen so say the Prophets of your owne nation.
What? And do you expect yet an other everlasting Messias beside this? What a fantasy is this? As though when the true Messias is come, he may obtain any courteous entertainment among you? Truly none At all• For even so say the prophets of your own Nation.
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but Messhias? whom if ye will so long gape after, vntil you finde your selues plyable to embrace and honour him, it wil come to passe, that your long lingring wilbe prolōged beyond all compasse of time:
but Messias? whom if you will so long gape After, until you find your selves pliable to embrace and honour him, it will come to pass, that your long lingering will prolonged beyond all compass of time:
Prophets, you wil neuer dutifully allowe of the cōming of the true Messhias, but that ye wil continually remaine in an vncertaine expectation of some other.
prophets, you will never dutifully allow of the coming of the true Messias, but that you will continually remain in an uncertain expectation of Some other.
They did foreshew that he should be slaine, tormented and hanged on tree, who should not auenge him of ye iniuries of his people wt displaied bāner of bloody battel,
They did foreshow that he should be slain, tormented and hanged on tree, who should not avenge him of you injuries of his people with displayed banner of bloody battle,
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but wt sheading of his own precious blood should redeeme ye sinnes & wicked transgressions of his people, should not wt violē•• rush vpon ye crowne of ye Empire,
but with shedding of his own precious blood should Redeem you Sins & wicked transgressions of his people, should not with violen•• rush upon you crown of you Empire,
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and the tyrannie of death, and the deuil, with all the p•testates and principalities thereof: and so establish to him selfe a kingdome, not transitorie and earthly in this world,
and the tyranny of death, and the Devil, with all the p•testates and principalities thereof: and so establish to him self a Kingdom, not transitory and earthly in this world,
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and measuring all things according to the glorious glitering shew of some terrestrial dominion, do yet fondly beleeue, that some other puissant & victorious conquerour shall come in some notably aduanced maner.
and measuring all things according to the glorious glittering show of Some terrestrial dominion, do yet fondly believe, that Some other puissant & victorious conqueror shall come in Some notably advanced manner.
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and did also vnder most manifest oracles, and apparant veiles of shadowish signes prognosticate that he should be slaine through the treacherous treason of his owne people.
and did also under most manifest oracles, and apparent veils of shadowish Signs prognosticate that he should be slain through the treacherous treason of his own people.
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King Dauid cruelly assaulted not of Saul onely, but (which is more horrible) of the folke of his owne familie, of his neighbours, citizens and subiects.
King David cruelly assaulted not of Saul only, but (which is more horrible) of the folk of his own family, of his neighbours, Citizens and Subjects.
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What els doeth the seueral calamities of all these purport, then that Messhias should be slaine by the butcherie of his owne people? What doeth that stone of offence mencioned in Esay, and that Rocke to fall vpon to both houses of Israel,
What Else doth the several calamities of all these purport, then that Messias should be slain by the butchery of his own people? What doth that stone of offence mentioned in Isaiah, and that Rock to fallen upon to both houses of Israel,
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and as a snare and a net to the inhabitants of Ierusalem signifie other, then that the Lord him self should suffer death by the murtherous practise of his owne nation? Otherwise why is he called a rocke to fall vpon and stone of offence,
and as a snare and a net to the inhabitants of Ierusalem signify other, then that the Lord him self should suffer death by the murderous practice of his own Nation? Otherwise why is he called a rock to fallen upon and stone of offence,
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if there were nothing in him whereupon the aduersaries might stumble at? And to passe ouer other sharpe and horrible prophesies vttered directly against this viperous generation by the mouth of their owne Prophets in the booke of Deuteronomie the xxxi. and xxxii.
if there were nothing in him whereupon the Adversaries might Stumble At? And to pass over other sharp and horrible prophecies uttered directly against this viperous generation by the Mouth of their own prophets in the book of Deuteronomy the xxxi. and xxxii.
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Chapters, so likewise in the 65. and 66. of Esay, and many others besides of their owne Prophets, peruse who listeth the bookes of Malachie and Zacharie with diligence and heedefulnes, what doeth Malachie els in all that his preaching almost,
Chapters, so likewise in the 65. and 66. of Isaiah, and many Others beside of their own prophets, peruse who lists the books of Malachi and Zacharias with diligence and heedefulnes, what doth Malachi Else in all that his preaching almost,
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then explane the order, and maner of Christs passion, yea, and that so liuely, that scarse anie porcion seemeth ouerskipped, that may seeme to apperteine to the summe and argument of al that whole Tragedie? Not their king him selfe riding vpon an Asse, not the breaking of the bowe of battel,
then explain the order, and manner of Christ passion, yea, and that so lively, that scarce any portion seems overskipped, that may seem to appertain to the sum and argument of all that Whole Tragedy? Not their King him self riding upon an Ass, not the breaking of the bow of battle,
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not the loosing of prisoners out of the pit, wherein was no water, whose outstretched power extendeth from sea to sea, from the floods to the vttermost parts of the earth, raysing vp the children of Israel aboue the children of Greece:
not the losing of Prisoners out of the pit, wherein was no water, whose outstretched power extendeth from sea to sea, from the floods to the uttermost parts of the earth, raising up the children of Israel above the children of Greece:
if he had beholden your reprochfull tauntes, contum•li•us mockeries, and furious madnes, yo• •xecrable iniuries, and horrible tyrannies prouoked by no desert of his:
if he had beholden your reproachful taunts, contum•li•us mockeries, and furious madness, yo• •xecrable injuries, and horrible Tyrannies provoked by no desert of his:
your vnquenchable malicious crueltie, in deriding, scorning, and murthering that most milde sonne of God Christ Iesu, the most puissant and mightie Lord of glory, hauing in all respects so bountifully deserued of you:
your unquenchable malicious cruelty, in deriding, scorning, and murdering that most mild son of God christ Iesu, the most puissant and mighty Lord of glory, having in all respects so bountifully deserved of you:
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your intolerable Scorpionlike sauagenes, so furiously boyling against the innocent infants of the Christian Gentiles: and the rest of your haynous abominations, insatiable butcheries, treasons, frensies, and madnes:
your intolerable Scorpionlike savageness, so furiously boiling against the innocent Infants of the Christian Gentiles: and the rest of your heinous abominations, insatiable Butcheries, treasons, frenzies, and madness:
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If I say, this most godly and mild Patriarche Abraham were aliue, to heare, and beholde the same, with the same eyes wherewith long sithence hee behelde the day of Christ Iesu,
If I say, this most godly and mild Patriarch Abraham were alive, to hear, and behold the same, with the same eyes wherewith long since he beheld the day of christ Iesu,
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and reioysed, woulde he euer haue accompted you for his sonnes? or euer haue acknowledged such impes to haue proceeded out of his loynes? Nay rather, who can dout of this, that he would haue agreed with Iohn Baptist rather,
and rejoiced, would he ever have accounted you for his Sons? or ever have acknowledged such imps to have proceeded out of his loins? Nay rather, who can doubt of this, that he would have agreed with John Baptist rather,
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if yet in meane whiles ye persecute his messengers and Ambassadours whome hee sendeth, if you kill his Prophets, if ye murther his Apostles, Martyrs, and Preachers:
if yet in mean while you persecute his messengers and ambassadors whom he sends, if you kill his prophets, if you murder his Apostles, Martyrs, and Preachers:
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Finally if you put to the most slaunderous death of the Crosse the deare entierly beloued and onely begotten sonne of God him selfe, being tormented with all kynde of horrible tortures, to the vnspeakeable reproche of the same your owne God, with what shamelesse visage can you bragge that God to be your father, whose sonne you haue so shamefully crucified? Yea, what were this to the purpose,
Finally if you put to the most slanderous death of the Cross the deer entirely Beloved and only begotten son of God him self, being tormented with all kind of horrible tortures, to the unspeakable reproach of the same your own God, with what shameless visage can you brag that God to be your father, whose son you have so shamefully Crucified? Yea, what were this to the purpose,
if he do not reknowledge you for his children? Take this for an vndouted trueth, that no kinde of people can bee adiudged to bee the people of the liuing God,
if he do not reknowledge you for his children? Take this for an undoubted truth, that no kind of people can be adjudged to be the people of the living God,
And it shall come to passe in the place where it was sayde vnto them, you are not my people, it shall bee sayde vnto them, you are the sonnes of the liuing God.
And it shall come to pass in the place where it was said unto them, you Are not my people, it shall be said unto them, you Are the Sons of the living God.
You doe persist still obstinately in the opinion of Gods Lawe, and quite contrarie to the Lawe of God, without all lawe, equitie and conscience, hanged and racked vpon tree the very same person of whome the whole Lawe did prophesie before, notwithstanding so many strange and woonderfull miracles wrought by him,
You do persist still obstinately in the opinion of God's Law, and quite contrary to the Law of God, without all law, equity and conscience, hanged and racked upon tree the very same person of whom the Whole Law did prophesy before, notwithstanding so many strange and wondered Miracles wrought by him,
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you challenge to your selues a wonderful hautie prerogatiue of the blood offrings, of the Priesthoode, of the Sacrifices and ceremonies of the Law, which in deede carry a certaine gallaunt resemblance of true religion.
you challenge to your selves a wondered haughty prerogative of the blood offerings, of the Priesthood, of the Sacrifices and ceremonies of the Law, which in deed carry a certain gallant resemblance of true Religion.
but the euerlasting kingdome of Christ, and were as certaine principles, wherewith the mindes of the beholders might be raysed vp to a more deep consideration of farre highe mysteries:
but the everlasting Kingdom of christ, and were as certain principles, wherewith the minds of the beholders might be raised up to a more deep consideration of Far high Mysteres:
in so much that the very same, which was but figured in king Dauid, we playnly perceiue to haue bene expressely discouered in the king of the newe Ierusalem, which is the Church of Christ.
in so much that the very same, which was but figured in King David, we plainly perceive to have be expressly discovered in the King of the new Ierusalem, which is the Church of christ.
The same which was prefigured in Abel, in Noah, in Abraham, Melchisedech, Ioseph, Moyses, Aaron, Iosuah, Sampson, Dauid, Elias, Ionas, Iesu the great Priest, in the Paschall Lambe, in the brasen Serpent, in the Rocke, in Manna, in the feast of Pentecoste:
The same which was prefigured in Abel, in Noah, in Abraham, Melchizedek, Ioseph, Moses, Aaron, Joshua, Sampson, David, Elias, Ionas, Iesu the great Priest, in the Paschal Lamb, in the brazen Serpent, in the Rock, in Manna, in the feast of Pentecost:
For what is he so poreblinde in this our age, that knoweth not, that God doth not dwel in Temples made by mens handes? that consciences are not cleāsed from sinnes with the blood of goats & of bulles? But these bloody offrings obteined a certaine resemblance only of the true purging of sinnes.
For what is he so purblind in this our age, that Knoweth not, that God does not dwell in Temples made by men's hands? that Consciences Are not cleansed from Sins with the blood of Goats & of Bulls? But these bloody offerings obtained a certain resemblance only of the true purging of Sins.
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What doth the commandement of the prophete emply, when in your Passeouer he charged a lambe of a yere olde, cleane & vndefiled to be slayne by families & tribes? Can your senses be so blockishe to thinke, that so great & effectuall operation lurketh in the blood of beasts,
What does the Commandment of the Prophet imply, when in your Passover he charged a lamb of a year old, clean & undefiled to be slain by families & tribes? Can your Senses be so blockish to think, that so great & effectual operation lurks in the blood of beasts,
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And to the ende I may make this appeare more euidently, I wyll combate a crashe with you in your owne castle, whereunto I will vse none other furniture,
And to the end I may make this appear more evidently, I will combat a crash with you in your own castle, whereunto I will use none other furniture,
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but certaine especial testimonies, wt the which as wt choise shot & powder, I wil so batter y• bulwarks of your blūdered vnbeliefe, that you shall not be able by any meanes possible to delude the matter with caffling,
but certain especial testimonies, with the which as with choice shot & powder, I will so batter y• bulwarks of your blundered unbelief, that you shall not be able by any means possible to delude the matter with caffling,
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And to beginne first with the prophete Esay, what answere can all the ofspring of the Hebrewes make to these woordes written in the ninth chapter of his prophecie? For the yoke of their burden,
And to begin First with the Prophet Isaiah, what answer can all the offspring of the Hebrews make to these words written in the ninth chapter of his prophecy? For the yoke of their burden,
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You haue heard a very honorable promise of the Prophet, wherein he pron••̄ceth a wōderfull triumphaunt victorie to all them that walke in the night of darkenesse,
You have herd a very honourable promise of the Prophet, wherein he pron••ceth a wonderful triumphant victory to all them that walk in the night of darkness,
To whom was this promise made? to the Iewes alone? is he not also the God of the Gentils? Then by what meanes shall this victorie be obtained? by any forreine power,
To whom was this promise made? to the Iewes alone? is he not also the God of the Gentiles? Then by what means shall this victory be obtained? by any foreign power,
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Because euery spoyle (sayth he) of the warryour that is with noyse, and with tumbling of garmentes in blood, shall be abolished with burning and consuming fire,
Because every spoil (say he) of the warryour that is with noise, and with tumbling of garments in blood, shall be abolished with burning and consuming fire,
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and that this blessing of God is sufficiently effectual of it selfe, without all force of bloody battel, to establish assured and v•doubted peace and euerlasting freedome to all creatures.
and that this blessing of God is sufficiently effectual of it self, without all force of bloody battle, to establish assured and v•doubted peace and everlasting freedom to all creatures.
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Go ye to nowe, let me this demaunde of you, when, and from whence this so great blessednes shal happen? The Prophet him selfe maketh answere, By the byrth of a childe (sayth he) and by gyuing a sonne vnto vs. For vnto vs a childe is borne (sayth he) & vnto vs a sonne is giuen,
Go you to now, let me this demand of you, when, and from whence this so great blessedness shall happen? The Prophet him self makes answer, By the birth of a child (say he) and by gyving a son unto us For unto us a child is born (say he) & unto us a son is given,
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so great is the maiestie of his nature, proceeding from so notable a father, that he needeth none other ayde in the worlde, to the attainement of absolute perfection of most blessed felicitie.
so great is the majesty of his nature, proceeding from so notable a father, that he needs none other aid in the world, to the attainment of absolute perfection of most blessed felicity.
or more presently auaylable to remoue all matter of brabble and contention, then to receyue the very sonne of God him selfe into the felowshippe of this our mortall nature, beeyng a Prince of so great and superexcellent Maiestie, as that he may not seeme to be borne an inheritour of a kingdome, to rule as a king,
or more presently available to remove all matter of brabble and contention, then to receive the very son of God him self into the fellowship of this our Mortal nature, being a Prince of so great and superexcellent Majesty, as that he may not seem to be born an inheritor of a Kingdom, to Rule as a King,
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but that the kingdome may seeme rather to spryng vp and be erected together with his byrth? For so he sayeth, The gouernment is layd vpon his shoulders, not purchased by any his industrie or trauayle,
but that the Kingdom may seem rather to spring up and be erected together with his birth? For so he Saith, The government is laid upon his shoulders, not purchased by any his industry or travail,
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And the same beyng so great an authoritie or principalitie, raysed vp by so much aboue the compasse of all earthly empires, by howe much he obtayned to be aduaunced and called by a more excellent tytle and name aboue all the princes of the worlde.
And the same being so great an Authority or principality, raised up by so much above the compass of all earthly empires, by how much he obtained to be advanced and called by a more excellent title and name above all the Princes of the world.
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His name (sayth he) shalbe called Wonderfull, a Counseller, The mightie God, The euerlasting Father, The Prince of peace, The increase of his gouernment and peace shall haue none ende. &c. Where you see mention made of the kingdome of peace and patience, you may easily discerne, not a kingdome onely,
His name (say he) shall called Wonderful, a Counsellor, The mighty God, The everlasting Father, The Prince of peace, The increase of his government and peace shall have none end. etc. Where you see mention made of the Kingdom of peace and patience, you may Easily discern, not a Kingdom only,
Hee shall sitte vpon the Throne of Dauid, and vpon his kingdome, to order and establyshe it with Iudgement and with Iustice. Behold here vnder these Tytles, Iudgement and Iustice, is excluded all blooddye tyrannie.
He shall sit upon the Throne of David, and upon his Kingdom, to order and establish it with Judgement and with Justice Behold Here under these Titles, Judgement and justice, is excluded all bloody tyranny.
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Was euer man so froward of iudgement, as to wreste and racke this place of the Prophet, of releasing the yoke of the burdens, of breaking the rodde of the oppressour, to any other purpose appliable (though he endeuor to the contrary neuer so much) then to the very comming of Christ Iesu the sonne of God, in whome we do beleeue, who was sent of God the father,
Was ever man so froward of judgement, as to wrest and rack this place of the Prophet, of releasing the yoke of the burdens, of breaking the rod of the oppressor, to any other purpose appliable (though he endeavour to the contrary never so much) then to the very coming of christ Iesu the son of God, in whom we do believe, who was sent of God the father,
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and after he had tasted the death coulde of his owne power reuiue, and rayse him selfe vp, to the glorious maiestie of euerlasting kingdome, this one Meschias onely except,
and After he had tasted the death could of his own power revive, and raise him self up, to the glorious majesty of everlasting Kingdom, this one Messiah only except,
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And what buzzing will those Thal••de glosers keepe in the glose, or what exposition wil they fetch out of their Thargum? Wil they referre this intolerable yoke of thraldome vnto their seruitude endured in the time of Sennacher••? He woulde in deede haue charged the shoulders of the Iewes with this yoke of burden & rod of oppressour,
And what buzzing will those Thal••de glossers keep in the gloze, or what exposition will they fetch out of their Targum? Wil they refer this intolerable yoke of thraldom unto their servitude endured in the time of Sennacher••? He would in deed have charged the shoulders of the Iewes with this yoke of burden & rod of oppressor,
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For albeit it pleased that mighty king of Babylon Cyrus of his bountiful mercy, to graunt free passage to ye Israelites, to returne into their owne countrey:
For albeit it pleased that mighty King of Babylon Cyrus of his bountiful mercy, to grant free passage to you Israelites, to return into their own country:
howe dare yee mortall men flatter your selues with a possession of an immortall kingdome in this worlde? For that which is immortall, is not limited within any compasse of time.
how Dare ye Mortal men flatter your selves with a possession of an immortal Kingdom in this world? For that which is immortal, is not limited within any compass of time.
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Againe, by what argument can ye perswade, that the thing which is euerlasting, may haue a last day and determined end of time? Forasmuch therefore as this kingdome of Meschias and Dauid, is pronounced by the mouthe of the prophets, to be an euerlasting throne,
Again, by what argument can you persuade, that the thing which is everlasting, may have a last day and determined end of time? Forasmuch Therefore as this Kingdom of Messiah and David, is pronounced by the Mouth of the Prophets, to be an everlasting throne,
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Otherwise how wil this reason of yours agree in it selfe, or accorde with the Prophetes? For if you aw•yt as yet for the cōming of some warlike couragious Champion, who hauing subdued the Empire of the Gentiles, may with fyre and sword force a recouerie of your countrey, what shall become of this burning and deuouring with fire, all warlike force and tumbling of garmentes in blood? Where is that Meschias, of whom Esay maketh mention, which shall proclayme peace, not warre, to the Gentiles? Where is that Prince, whose voyce shall not he heard to make any noyse in the streetes? Where is he, that shall not bruyse the broken rod? and shall conuert the weapōs of steele into ashes? On ye other side:
Otherwise how will this reason of yours agree in it self, or accord with the prophets? For if you aw•yt as yet for the coming of Some warlike courageous Champion, who having subdued the Empire of the Gentiles, may with fire and sword force a recovery of your country, what shall become of this burning and devouring with fire, all warlike force and tumbling of garments in blood? Where is that Messiah, of whom Isaiah makes mention, which shall proclaim peace, not war, to the Gentiles? Where is that Prince, whose voice shall not he herd to make any noise in the streets? Where is he, that shall not bruise the broken rod? and shall convert the weapons of steel into Ashes? On you other side:
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if ye awayte for a peaceable king, such a one, as the Prophetes do describe, what conquest then shall there be of Gentiles and nations? Ponder these things in your minds wel,
if you await for a peaceable King, such a one, as the prophets do describe, what conquest then shall there be of Gentiles and Nations? Ponder these things in your minds well,
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There be an infinite nomber of the lyke prophecies in Esay, concerning the Meschias that shoulde be slayne for the sy•nes of the people and reiected of you:
There be an infinite number of the like prophecies in Isaiah, Concerning the Messiah that should be slain for the sy•nes of the people and rejected of you:
and cōuince your shamelesse impudencie, considering that the very orderly course of naturall causes, wyll not permit these sayings to be tossed and tumbled els where,
and convince your shameless impudency, considering that the very orderly course of natural Causes, will not permit these sayings to be tossed and tumbled Else where,
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make straight in the desert a pathe for your God. &c. What can be more cleare thē the brightnes of this prophecie? what sentence more manifest? what more fruitful consolation? Wherein as many thinges seeme worthy to be remembred,
make straight in the desert a path for your God. etc. What can be more clear them the brightness of this prophecy? what sentence more manifest? what more fruitful consolation? Wherein as many things seem worthy to be remembered,
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In the seconde parte, where the wrath of God is spoken of, the Iustice of God may be discerned, which will not suffer the wickednes of his people to escape long vnpunished.
In the seconde part, where the wrath of God is spoken of, the justice of God may be discerned, which will not suffer the wickedness of his people to escape long unpunished.
The cōfortable consolation proceedeth wholly from his louing kindnes an• gracious mercy: whereupon the trumpe of those sweete and amiable promises is hearkened vnto:
The comfortable consolation Proceedeth wholly from his loving kindness an• gracious mercy: whereupon the trump of those sweet and amiable promises is harkened unto:
wherewith the soueraigne bountie of God qualifiyng the fretting corrosiue of his former displeasure, with milde & medicinable salue, doeth make an infallible couenaunt with them, that after they haue once passed ouer many vexations, aduersities and streightes, wherewith they were long tyme turmoyled & vexed, they should from thenceforth neuer feele so sharpe a scourge in reuēging their sinnes.
wherewith the sovereign bounty of God qualifiyng the fretting corrosive of his former displeasure, with mild & medicinable salve, doth make an infallible Covenant with them, that After they have once passed over many vexations, adversities and straights, wherewith they were long time turmoiled & vexed, they should from thenceforth never feel so sharp a scourge in revenging their Sins.
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And hereof commeth this most delicate voyce ful of all spiritual cōfort, which the Lord him selfe pronoūceth here by the mouth of his prophet, speaking cōfortably to Ierusalem, Thy warfare is accōplished, & thine iniquities are pardoned,
And hereof comes this most delicate voice full of all spiritual Comfort, which the Lord him self pronounceth Here by the Mouth of his Prophet, speaking comfortably to Ierusalem, Thy warfare is accomplished, & thine iniquities Are pardoned,
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But now it hath pleased ye Lorde to alter his determinatiō cōceiued against you, not to whet ye edge of his rigorous vēgeāce any more to your destruction, not to deliuer you as vassals & bōdslaues to your enemies,
But now it hath pleased you Lord to altar his determination conceived against you, not to whet you edge of his rigorous vengeance any more to your destruction, not to deliver you as vassals & bondslaves to your enemies,
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so that frō hēceforth you shal not need to feare any more inuasion of cruell enemies, any leading away into direfull captiuitie, any dreadfull punishment of your haynous impietie.
so that from henceforth you shall not need to Fear any more invasion of cruel enemies, any leading away into direful captivity, any dreadful punishment of your heinous impiety.
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And if you be desirous to knowe the time wherein these glad tidings shalbe performed amongst you, take this for a signe and token, wherby you may discerne the time, whereof I doe foretel you.
And if you be desirous to know the time wherein these glad tidings shall performed among you, take this for a Signen and token, whereby you may discern the time, whereof I do foretell you.
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and his arme shall rule for him, and his rewarde is with him. &c. Whē the sound of this trumpe out of the huge desert wildernes shal pearce into your eares and be seene with your eyes, this shalbe a signe for you to knowe, that he is not farre from the gates, that shall redeeme you from your captiuitie.
and his arm shall Rule for him, and his reward is with him. etc. When the found of this trump out of the huge desert Wilderness shall pierce into your ears and be seen with your eyes, this shall a Signen for you to know, that he is not Far from the gates, that shall Redeem you from your captivity.
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For what els imported the voyce of Iohn Baptist crying in the wildernes, but to prepare a waye ready for the comming of the Lord? And what els hath the whole doctrine of the new Testament taught and dayly doth teache vs also,
For what Else imported the voice of John Baptist crying in the Wilderness, but to prepare a Way ready for the coming of the Lord? And what Else hath the Whole Doctrine of the new Testament taught and daily does teach us also,
but an euerlasting forgiuenes of sinnes, in the maner of a continuall vacation from the terme of the lawe? for as long as the law and Gods iustice did combate against sinnes, the warfare could neuer be broken vp:
but an everlasting forgiveness of Sins, in the manner of a continual vacation from the term of the law? for as long as the law and God's Justice did combat against Sins, the warfare could never be broken up:
nor findeth any aduersary to wtstand him, but hath caught the victorie into his owne hands once, what remayneth but he may ioyously triumph and keepe holy day, being now deliuered from all feare of further controlment.
nor finds any adversary to wtstand him, but hath caught the victory into his own hands once, what remaineth but he may joyously triumph and keep holy day, being now Delivered from all Fear of further controlment.
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Next vnto Esay let vs annexe the testimonie of Ieremie, who after he had prophesied much of the returne of the Iewes from the captiuitie of Babylon, doeth encourage them againe at the last with this kinde of consolation:
Next unto Isaiah let us annex the testimony of Ieremie, who After he had prophesied much of the return of the Iewes from the captivity of Babylon, doth encourage them again At the last with this kind of consolation:
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Like as these good figges, so will I knowe them that are caryed away captiue out of •udah to be good, whom I haue sent out of this place into the lande of the Chaldeans:
Like as these good figs, so will I know them that Are carried away captive out of •udah to be good, whom I have sent out of this place into the land of the Chaldeans:
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Behold, I will bring them from the North countrey, and gather them from the coastes of the worlde, with the blynde and the lame amongst them, with the woman with child,
Behold, I will bring them from the North country, and gather them from the coasts of the world, with the blind and the lame among them, with the woman with child,
Chapter, Thus hath the Lord God of Israel spoken concerning the citie, whereof you say, it shall be deliuered into the hand of the king of Babel by the sword, by famine,
Chapter, Thus hath the Lord God of Israel spoken Concerning the City, whereof you say, it shall be Delivered into the hand of the King of Babel by the sword, by famine,
and I will cure them, and wil reueile vnto them aboundance of peace and trueth. And ther shalbe heard in this place of which you say that it shalbe desolate,
and I will cure them, and will reveil unto them abundance of peace and truth. And there shall herd in this place of which you say that it shall desolate,
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for God will declare thy brightnes vnto euery coūtrey vnder the heauens, and God will name thee by his name for euer. &c. What can be of more efficacie, then the testimonies of the foresaid scriptures? in the which forasmuch as two things are set down chiefely to be noted, ye must yeeld to the one of them of very necessitie:
for God will declare thy brightness unto every country under the heavens, and God will name thee by his name for ever. etc. What can be of more efficacy, then the testimonies of the foresaid Scriptures? in the which forasmuch as two things Are Set down chiefly to be noted, you must yield to the one of them of very necessity:
So that the circumstances of the times, being duly weighed, wil plainely conuince you, that these promises made touching the perpetuall establishment of the kingdome of Dauid, must be farre otherwise vnderstoode,
So that the Circumstances of the times, being duly weighed, will plainly convince you, that these promises made touching the perpetual establishment of the Kingdom of David, must be Far otherwise understood,
Sith therfore one of these two must of necessitie be graunted, chuse which you wil, or els discouer some way how you may escape out of this Labyrinth.
Sith Therefore one of these two must of necessity be granted, choose which you will, or Else discover Some Way how you may escape out of this Labyrinth.
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For they foresawe (as trueth was) being infourmed by the holy ghost, first, ye deliuery of the remnant of that nation in the transmigration of Babylon: and it came to passe:
For they foresaw (as truth was) being informed by the holy ghost, First, you delivery of the remnant of that Nation in the transmigration of Babylon: and it Come to pass:
and take vpon him the gouernement of the kingdome, and should establishe the same in a permanent and vnperishable course of continuance, peace and tranquillitie for euer.
and take upon him the government of the Kingdom, and should establish the same in a permanent and unperishable course of Continuance, peace and tranquillity for ever.
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and in dying hath obteyned an •ndlesse conquest of death, and triumpheth now (not much vnlike vnto Sampson) victoriously ouer death, hath rent in sunder the yron gates of sinne, hath crusht the tyranny of the deuil in pieces,
and in dying hath obtained an •ndlesse conquest of death, and Triumpheth now (not much unlike unto Sampson) victoriously over death, hath rend in sunder the iron gates of sin, hath crushed the tyranny of the Devil in Pieces,
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For as to that, that the citie was put to the sacke by the puissant armie of the Romanes, the Temple burnt and razed to the ground, all this nothing at al diminisheth the credit of the Prophet touching the establishment of the glory of that throne,
For as to that, that the City was put to the sack by the puissant army of the Romans, the Temple burned and razed to the ground, all this nothing At all diminisheth the credit of the Prophet touching the establishment of the glory of that throne,
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Surely I wil no more giue thy corne to bee meate for thine enemies, & surely the sonnes of the strangers shall not drinke the wine for the which thou hast laboured:
Surely I will no more give thy corn to be meat for thine enemies, & surely the Sons of the Strangers shall not drink the wine for the which thou hast laboured:
And the gatherers thereof shall drinke it in the courtes of my Sanctuarie. &c. Againe the same Esay speaking vnto Ierusalem as though she were prisoner in Babylon:
And the gatherers thereof shall drink it in the Courts of my Sanctuary. etc. Again the same Isaiah speaking unto Ierusalem as though she were prisoner in Babylon:
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The Angels signified out of heauen that he was presently come, his miraculous works doe ratifie the same, his rysing againe at the feast of Easter confirmeth it,
The Angels signified out of heaven that he was presently come, his miraculous works do ratify the same, his rising again At the feast of Easter confirmeth it,
Finally, the holie Ghost through woonderfull s•crete operation doeth daylye and hourely enlarge, and ensea•e the infallible assurance thereof in the hearts of the faythfull.
Finally, the holy Ghost through wondered s•crete operation doth daily and hourly enlarge, and ensea•e the infallible assurance thereof in the hearts of the faithful.
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Lastly you also, euen you that are Iewes, albeit as yet it be not reueiled vnto you, shall knowe and acknowledge once at the length (I trust) the inestimable treasure and incomparable riches of this kingdome, ye inuin•ible euerlasting power of this king, who shall breake and ouerthrowe all other kingdomes of the worlde,
Lastly you also, even you that Are Iewes, albeit as yet it be not revealed unto you, shall know and acknowledge once At the length (I trust) the inestimable treasure and incomparable riches of this Kingdom, you inuin•ible everlasting power of this King, who shall break and overthrown all other kingdoms of the world,
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but assaulteth ••e Prince of this world, euen the deuill him selfe, and being aduaunced into heauen, hath throwen headlong out of heauen the auncient Arche enemie and accuser of mankinde,
but assaulteth ••e Prince of this world, even the Devil him self, and being advanced into heaven, hath thrown headlong out of heaven the ancient Arch enemy and accuser of mankind,
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yea, and slaine him with the sword of his Maiestie, hath remoued away wrath, hath blotted out the curse of the Lawe, hath cured the canker of sinne, hath troden death vnder his feete, hath taken into his owne gouernement the power of all iudgement, in so much that the Prophet Esay seemeth astonied, amazedly wondring at the marueilous course of his incomprehensible power:
yea, and slain him with the sword of his Majesty, hath removed away wrath, hath blotted out the curse of the Law, hath cured the canker of sin, hath trodden death under his feet, hath taken into his own government the power of all judgement, in so much that the Prophet Isaiah seems astonished, amazedly wondering At the marvelous course of his incomprehensible power:
who hauing vanquished incomparable enemies, doeth likewise emparten his faithful seruants with very riche spoyles, not transitorie and soone vanishing away, but enduring beyond all ages.
who having vanquished incomparable enemies, doth likewise emparten his faithful Servants with very rich spoils, not transitory and soon vanishing away, but enduring beyond all ages.
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who with a becke of his countenance reli•ueth the afflicted consciences humbled euen to hell gates, who doeth refreshe and comfort them with his spirite, healeth with a worde of his mouth, looseth them that are fettered with the chaynes of sinne, dischargeth from all feare of iudgement and death, acquiteth from the tyrannie of the deuil.
who with a beck of his countenance reli•ueth the afflicted Consciences humbled even to hell gates, who doth refresh and Comfort them with his Spirit, heals with a word of his Mouth, loses them that Are fettered with the chains of sin, dischargeth from all Fear of judgement and death, acquitteth from the tyranny of the Devil.
What may bee comparable to the Maiestie of this Empire? and withall what can be more amiable then the same Maiestie, at the naming of whome all knees in heauen, earth,
What may be comparable to the Majesty of this Empire? and withal what can be more amiable then the same Majesty, At the naming of whom all knees in heaven, earth,
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and hell, do fall prostrate and worship? Yea, the deuils themselues do tremble and quake for feare, the dead arise againe, maladies are healed, prisoners are loosed, the hungrie are fylled, the oppressed with labour are refreshed and disburdened, mourners,
and hell, do fallen prostrate and worship? Yea, the Devils themselves do tremble and quake for Fear, the dead arise again, maladies Are healed, Prisoners Are loosed, the hungry Are filled, the oppressed with labour Are refreshed and disburdened, mourners,
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and such as pyne awaye with sorowe and anguish are recomforted, death is subdued, teares are wyped awaye, sorowe and sadnes is turned into mirth and gladnes, enterchange is made from the lowest to the highest, mountaynes are throwen downe, hidden things are discouered, rough & crabbed things are made plaine and streight, the first become the last,
and such as pine away with sorrow and anguish Are recomforted, death is subdued, tears Are wiped away, sorrow and sadness is turned into mirth and gladness, interchange is made from the lowest to the highest, Mountains Are thrown down, hidden things Are discovered, rough & crabbed things Are made plain and straight, the First become the last,
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All which heauenly graces, albeit you miserable Hebrues wil not acknowledge, & most disdainfully do blaspheme in your synagogs, ye angel of ye euerlasting testament, hauing regard to y• part of him only, wherin he seemeth weake according to the vtter apparance & dispensation of the flesh by rea•on of his death and burial:
All which heavenly graces, albeit you miserable Hebrews will not acknowledge, & most disdainfully do Blaspheme in your Synagogues, you angel of the everlasting Testament, having regard to y• part of him only, wherein he seems weak according to the utter appearance & Dispensation of the Flesh by rea•on of his death and burial:
and being established in faith with infallible testimonies of the sacred scriptures, instructed hereunto by ye guyding of the holy ghost, persuaded by the assured promises of the Prophets,
and being established in faith with infallible testimonies of the sacred Scriptures, instructed hereunto by the guiding of the holy ghost, persuaded by the assured promises of the prophets,
Finally, reposing all our trust and affiaunce vpon his mightie power, garded with the inuincible protection of so great Maiestie, do with so valiant forwardnes of minde, raise vp the vndaunted courage of our hearts against all assaultes and battrie of the worlde, against all stormes of fretting aduersitie, that now neither the raging railing of your blasphemous mouth,
Finally, reposing all our trust and affiance upon his mighty power, guarded with the invincible protection of so great Majesty, do with so valiant forwardness of mind, raise up the undaunted courage of our hearts against all assaults and battery of the world, against all storms of fretting adversity, that now neither the raging railing of your blasphemous Mouth,
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not ye griesely coūtenaunce of gastful death, be it neuer so terrible, nor the cruel curse & continuall accusations of the Lawe (which is more horrible then all the rest) can in any respect appall & terrifie our setled consciences.
not you griesely countenance of gastful death, be it never so terrible, nor the cruel curse & continual accusations of the Law (which is more horrible then all the rest) can in any respect appall & terrify our settled Consciences.
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For why shoulde that person tremble or be amazed with the threatninges of the Lawe, whose Lorde and master Christ Iesu is Iudge and ruler ouer the Law? Why should he dread death,
For why should that person tremble or be amazed with the threatenings of the Law, whose Lord and master christ Iesu is Judge and ruler over the Law? Why should he dread death,
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for the safetie of whose life, and assured raysing from death to life, ye very sōne of God Christ Iesu is become surety & pledge? who sitting at the right hande of the Father, doeth keepe the keyes of death and hell,
for the safety of whose life, and assured raising from death to life, you very son of God christ Iesu is become surety & pledge? who sitting At the right hand of the Father, doth keep the keys of death and hell,
and therewith alone shutteth, and no man openeth, setteth wyde open, and no man shutteth, restrayning and disposing al things in heauen and earth with an onely becke of his countenaunce.
and therewith alone shutteth, and no man Openeth, sets wide open, and no man shutteth, restraining and disposing all things in heaven and earth with an only beck of his countenance.
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hereupon is grounded that vnpenetrable Rocke of Christes Church, which beyng so oft vndermined by your subtill pyoners, circumuented wt so many traiterous sleights and deuises, vexed with so many furious outrages of Gentiles & Iewes, attempted with so many cruel crampes of the prince of darknes, assaulted with all kinde of torments and persecutions, could notwithstanding neuer hitherto be discomfited with any kind of battry,
hereupon is grounded that unpenetrable Rock of Christ's Church, which being so oft undermined by your subtle Pioneers, circumvented with so many traitorous sleights and devises, vexed with so many furious outrages of Gentiles & Iewes, attempted with so many cruel cramps of the Prince of darkness, assaulted with all kind of torments and persecutions, could notwithstanding never hitherto be discomfited with any kind of battery,
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The vnuanquishable continuance whereof if you woulde but indifferently without al partialitie ponder in your hearts, what els doth it argue then an heauenly an• vnspeakeable power of her captaine Christ Iesu? But as the power of this captaine is spiritual,
The unvanquishable Continuance whereof if you would but indifferently without all partiality ponder in your hearts, what Else does it argue then an heavenly an• unspeakable power of her captain christ Iesu? But as the power of this captain is spiritual,
For if that conquest be so much the more praise worthy, by howe much the force of the vāquished is more notorious, what ought we thē to iudge of him, who only and alone, vndertaking the challenge, not against mans power, but in the behalfe and defence of mankinde rather, agaynst al those mightie & inuisible aduersaries of mankind, vnuanquisheable otherwise by any policie of men, against all those spiritual furies & incessaunt accusers of mankind before the throne of God, against al those princes & potētates,
For if that conquest be so much the more praise worthy, by how much the force of the vanquished is more notorious, what ought we them to judge of him, who only and alone, undertaking the challenge, not against men power, but in the behalf and defence of mankind rather, against all those mighty & invisible Adversaries of mankind, vnuanquisheable otherwise by any policy of men, against all those spiritual furies & incessant accusers of mankind before the throne of God, against all those Princes & potentates,
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and triumphe ouer them all, without all ayde and helpe of man, yea and which is most to be marueiled at, without all strength, without al sleyght and policie of resistance, farre vnlike the warlike attemptes and martial affaires:
and triumph over them all, without all aid and help of man, yea and which is most to be marveled At, without all strength, without all sleight and policy of resistance, Far unlike the warlike attempts and martial affairs:
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For here beyond all reache of mans vnderstanding, I know not how miraculously this marueilous victorie was obteyned, without force of armes, industrie and policie, through the onely plaine & open conduct of simple trueth.
For Here beyond all reach of men understanding, I know not how miraculously this marvelous victory was obtained, without force of arms, industry and policy, through the only plain & open conduct of simple truth.
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For what simplicitie can be greater, then to yeeld to the wil of the aduersarie in humilitie and patience? And what could be more voyde of hope to recouerie? And yet by this meanes it came to passe, that pompous Pride through humilitie was brought into subiection:
For what simplicity can be greater, then to yield to the will of the adversary in humility and patience? And what could be more void of hope to recovery? And yet by this means it Come to pass, that pompous Pride through humility was brought into subjection:
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the curse of the Law rased out by vndefiled innocencie: sinnes forgiuen: the mouth of the enemie stopped vp, through meeke taciturnitie: victorie obteined by yeelding:
the curse of the Law rased out by undefiled innocence: Sins forgiven: the Mouth of the enemy stopped up, through meek taciturnity: victory obtained by yielding:
And yet to confesse the trueth frankly and simply, this glorious conquest wanted not his singular dexteritie and artificiall policie, beyng neuerthelesse both heauenly, holy and atchieued by most vpright Iustice:
And yet to confess the truth frankly and simply, this glorious conquest wanted not his singular dexterity and artificial policy, being nevertheless both heavenly, holy and achieved by most upright justice:
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For what coulde be more agreeable with reason, then the same olde wylie serpent (which had beguiled mankind first with subtiltie and lyes) should be encountred againe with a certaine heauenly policie, (yet voyde of all colour of lying) and so entrapped and entangled with sleyghts & deceites of his owne forge, should be catcht in his owne pytfall,
For what could be more agreeable with reason, then the same old wily serpent (which had beguiled mankind First with subtlety and lies) should be encountered again with a certain heavenly policy, (yet void of all colour of lying) and so entrapped and entangled with sleights & Deceits of his own forge, should be catched in his own pytfall,
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what saist thou? Doest thou not see yt all thy practizes are discouered through that heauēly lyght? Doest thou not feele infirmitie of the flesh, treading now vpon thine owne heade,
what Sayest thou? Dost thou not see that all thy practises Are discovered through that heavenly Light? Dost thou not feel infirmity of the Flesh, treading now upon thine own head,
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but art enforced to cast ye same out againe of thy gorge. Thou diddest awayte for the destruction of mankinde, but withall didst accelerate his safetie.
but art Enforced to cast you same out again of thy gorge. Thou didst await for the destruction of mankind, but withal didst accelerate his safety.
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For thou hast not fastened him vpō the crosse alone, but nayled all our sinnes also together with him, which being now throughly cleāsed with that only sacrifice, hath deliuered vs from euerlasting tormentes,
For thou hast not fastened him upon the cross alone, but nailed all our Sins also together with him, which being now thoroughly cleansed with that only sacrifice, hath Delivered us from everlasting torments,
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What? wast thou ignorant, yt he whom thou didst assaile, was the sonne of God? Why then didst thou confesse him so to be? And if thou know it, with what shamelesse impudencie couldst thou attempt so execrable impietie? But he seemed weake in thine eye perdy, being clad with p•••e beggerly basenes of the flesh:
What? wast thou ignorant, that he whom thou didst assail, was the son of God? Why then didst thou confess him so to be? And if thou know it, with what shameless impudency Couldst thou attempt so execrable impiety? But he seemed weak in thine eye perdy, being clad with p•••e beggarly baseness of the Flesh:
Well, and why dydst thou not holde him fast, when thou hadst slayne him? Howe chaunced that he slypt out of thy pawes? and beeyng escaped, whyther went he from thee? and where doth he now remayne? O cruell cursed manqueller, doest thou not perceyue, into what streightes thy sauage bloodthirstinesse hath driuen thee at ye last? Doest thou not acknowledge yt the very same tree,
Well, and why didst thou not hold him fast, when thou Hadst slain him? Howe chanced that he slypt out of thy paws? and being escaped, whither went he from thee? and where does he now remain? O cruel cursed manqueller, dost thou not perceive, into what straights thy savage bloodthirstiness hath driven thee At the last? Dost thou not acknowledge that the very same tree,
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when he spoiled principalities & powers, and made a shewe of them openly, triumphing ouer them in his ovvne person, wherein thou thy selfe with thy mates dydst reioyce by the space of two dayes, was erected to vs for a perpetuall monument of eternall ioye and freedome? At the very naming wher•of, the whole rabble of thy adherentes do tr••ble and quake for feare.
when he spoiled principalities & Powers, and made a show of them openly, triumphing over them in his own person, wherein thou thy self with thy mates didst rejoice by the Molle of two days, was erected to us for a perpetual monument of Eternal joy and freedom? At the very naming wher•of, the Whole rabble of thy adherentes do tr••ble and quake for Fear.
Doest thou not acknowledge now at the length, y• glorious name yt was gyuen him aboue al names, the power whereof thou doest feele now and then among, to thy great griefe? and whereunto all the furies of hell confederats of thy malice are compelled to yeelde maugre their teeth? Doth not this victorious conquerour by contrary enterchaunge of tymes, treade downe thy cowardise deseruedly,
Dost thou not acknowledge now At the length, y• glorious name that was given him above all names, the power whereof thou dost feel now and then among, to thy great grief? and whereunto all the furies of hell confederates of thy malice Are compelled to yield maugre their teeth? Does not this victorious conqueror by contrary interchange of times, tread down thy cowardice deservedly,
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so furiously to rage agaynst the godly Martyres? Goe to, and what hast thou wonne by their imprisonmēts, chaynes, stoning to death, scourgings, tormētings by fiery enflamed plates, tortures and rackings, burning, broylinges and skorchinges, by all kindes of horror and crueltie,
so furiously to rage against the godly Martyrs? Go to, and what hast thou won by their imprisonments, chains, stoning to death, scourgings, tormentings by fiery inflamed Plataea, tortures and rackings, burning, broylinges and skorchinges, by all Kinds of horror and cruelty,
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And heerein we are somewhat beho••ing to thee, for that through this deadly madnes, it commeth to passe, that throughout the whole worlde, the name of our Lorde and Sauiour Iesu Christ is magnified and renowmed,
And herein we Are somewhat beho••ing to thee, for that through this deadly madness, it comes to pass, that throughout the Whole world, the name of our Lord and Saviour Iesu christ is magnified and renowned,
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but he that is in heauen doeth skorne at thy malicious deuises, he derydeth thy subtill sleyghtes, that hath skill to conuert thy despite and outrage to the benefit of his elect,
but he that is in heaven doth scorn At thy malicious devises, he derydeth thy subtle sleights, that hath skill to convert thy despite and outrage to the benefit of his elect,
Amongst whom, (because I wil not be long) to omit the notable prophecies of Ezechiel, very much auaylable to this our discourse, wherin he foretelleth of the returne of the dispersed Iewes, frō Babylon to their owne citie,
among whom, (Because I will not be long) to omit the notable prophecies of Ezechiel, very much available to this our discourse, wherein he foretelleth of the return of the dispersed Iewes, from Babylon to their own City,
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& shal plant vineyards, & shall inhabit the land confidently, when I shal execute iudgement against all thē, that shal stand against them rounde about them. &c. And againe in the 34. chapter thus he sayeth:
& shall plant vineyards, & shall inhabit the land confidently, when I shall execute judgement against all them, that shall stand against them round about them. etc. And again in the 34. chapter thus he Saith:
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And they shall no more be consumed with hunger in the land, neyther beare the reproche of the Heathen any more, &c. And in his xxxvi. chapter, speaking to the mountaines of Israel:
And they shall no more be consumed with hunger in the land, neither bear the reproach of the Heathen any more, etc. And in his xxxvi. chapter, speaking to the Mountains of Israel:
And I wyll call for corne, and I will encrease it, and laye no famine vpon you. &c. Nowe considering and conferring with this, the great famine that not long after ensued, the citie beeyng besieged by the Romanes,
And I will call for corn, and I will increase it, and say no famine upon you. etc. Now considering and conferring with this, the great famine that not long After ensued, the City being besieged by the Romans,
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when as mothers were enforced through famine to slay their suckling babes, yea & the citie besides were almost starued & pyned vp with hunger, I can not see how that saying can be verified,
when as mother's were Enforced through famine to slay their suckling babes, yea & the City beside were almost starved & pined up with hunger, I can not see how that saying can be verified,
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But to passe ouer these, because we shal not be able to stande vpon all their testimonyes spoken to this effect, (as I haue sayde before) we wyll proceede to others.
But to pass over these, Because we shall not be able to stand upon all their testimonies spoken to this Effect, (as I have said before) we will proceed to Others.
And first let vs consider the place taken out of the ix. chapter of Daniel his prophecie, because it fitteth this purpose more notably, then any other:
And First let us Consider the place taken out of the ix. chapter of daniel his prophecy, Because it fits this purpose more notably, then any other:
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where the heauenly Prophete doeth in fewe woordes comprehende the whole estate of your common weale, from your returne out of the Babylonicall captiuitie,
where the heavenly Prophet doth in few words comprehend the Whole estate of your Common weal, from your return out of the Babylonical captivity,
euen to the vttermost poynt of your desolation, describing withal in the same chapter, the death of the Messhias, the ende and consummation of sinne, together with the vtter abolishment of the obseruances and sacrifices of the ceremonial Law, by such special markes & tokēs so euidētly, that it can by no meanes possible be gainsayde.
even to the uttermost point of your desolation, describing withal in the same chapter, the death of the Messias, the end and consummation of sin, together with the utter abolishment of the observances and Sacrifices of the ceremonial Law, by such special marks & tokens so evidently, that it can by no means possible be gainsaid.
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& the prophet (or prophecie) & to annoynt the most holy, (or the holines of the sanctified.) And thou shalt knowe and vnderstand, that from the going foorthe of the commaundement, to bryng agayne the people,
& the Prophet (or prophecy) & to anoint the most holy, (or the holiness of the sanctified.) And thou shalt know and understand, that from the going forth of the Commandment, to bring again the people,
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And after three score and two weekes shall Meschias be slayne, (annoynted) & shal haue nothing, (shalbe bereft of his life.) And the people of the Prince that shall come, (comming) shall destroy the citie,
And After three score and two weeks shall Messiah be slain, (anointed) & shall have nothing, (shall bereft of his life.) And the people of the Prince that shall come, (coming) shall destroy the City,
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& in the mids of the week shal cause to rest (cease) the sacrifice & oblation (Minha.) And vpon the wyng (or as some saye for the ouerspreading) of the abominations, there shalbe desolation, (he shal make it desolate) euen vntil the consummation determined (determined desolation) shalbe powred vpon the desolate.
& in the mids of the Week shall cause to rest (cease) the sacrifice & oblation (Minha.) And upon the wing (or as Some say for the overspreading) of the abominations, there shall desolation, (he shall make it desolate) even until the consummation determined (determined desolation) shall poured upon the desolate.
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And thou shalt know & consider from the going out of the commandement, for therepayring and buylding againe of Ierusalem vnto Messhias the prince, shalbe seuen weekes & three score two weekes,
And thou shalt know & Consider from the going out of the Commandment, for therepayring and building again of Ierusalem unto Messias the Prince, shall seuen weeks & three score two weeks,
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And he shall make strong a couenant with many for one vveeke, and in the myddes of the vveeke he shall make to cease the sacrifice, and the offring Minha.
And he shall make strong a Covenant with many for one Week, and in the mids of the Week he shall make to cease the sacrifice, and the offering Minha.
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And for the ouerspreading of abominations shalbe desolation, and to the consummation & determined banishment shall be povvred vpon (the people) vvhich is subiect to desolation.
And for the overspreading of abominations shall desolation, and to the consummation & determined banishment shall be powered upon (the people) which is Subject to desolation.
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But after threescore two weekes, Christ shalbe cut of, and there shalbe none (to helpe him) and the people of the prince that shall come shall destroye the citie and Sanctuarie,
But After threescore two weeks, christ shall Cut of, and there shall none (to help him) and the people of the Prince that shall come shall destroy the City and Sanctuary,
Thou shalt therefore knowe and vnderstand, from the going out of the commaundement of the returne and buylding againe of Ierusalem vnto Christ the prince, to bee threescore two weekes,
Thou shalt Therefore know and understand, from the going out of the Commandment of the return and building again of Ierusalem unto christ the Prince, to be threescore two weeks,
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Melancthons translation. Seuentie weekes are cut of vpon thy people, and vpon thy holie citie. And iniquitie shalbe purged, and euerlasting righteousnes shall come.
Melanchthons Translation. Seuentie weeks Are Cut of upon thy people, and upon thy holy City. And iniquity shall purged, and everlasting righteousness shall come.
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And thou shalt knowe, and vnderstand from the going forth of the cōmaundement, and the restoring and buylding againe of Ierusalem vnto Christ the prince in seuen weekes, and in seuentie two weekes.
And thou shalt know, and understand from the going forth of the Commandment, and the restoring and building again of Ierusalem unto christ the Prince in seuen weeks, and in seuentie two weeks.
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Seuentie weeks are shortened (or finished, determined) vpon thy people and vpon thy holie citie, that wickednes may bee finished (or transgression shalbe restrayned or driuen away) and sinne may come to an ende (or sinne then shalbe shut vp or couered) and iniquitie wyped away (or purged) & euerlasting righteousnes brought in,
Seuentie weeks Are shortened (or finished, determined) upon thy people and upon thy holy City, that wickedness may be finished (or Transgression shall restrained or driven away) and sin may come to an end (or sin then shall shut up or covered) and iniquity wiped away (or purged) & everlasting righteousness brought in,
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Knowe therefore and vnderstand, from the going forth of the commandement (that is to say, from the time wherein the commandement was published) that Ierusalem shalbe builded againe,
Knowe Therefore and understand, from the going forth of the Commandment (that is to say, from the time wherein the Commandment was published) that Ierusalem shall built again,
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euen to Christ the prince, are seuen weekes and threescore and two weekes, and the streetes and the wall shall be buylded again in the streightes of times.
even to christ the Prince, Are seuen weeks and threescore and two weeks, and the streets and the wall shall be builded again in the straights of times.
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or will forsake him.) And the people of the prince shall come and shal scatter abroad the citie and the Sanctuarie (destroy) and the end thereof destruction (or the end thereof with a tempest,
or will forsake him.) And the people of the Prince shall come and shall scatter abroad the City and the Sanctuary (destroy) and the end thereof destruction (or the end thereof with a tempest,
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or with a flood) and after the end of the battell appointed desolation (or after the battel all shall remaine desolate) hee shall confirme a couenant with many in one weeke,
or with a flood) and After the end of the battle appointed desolation (or After the battle all shall remain desolate) he shall confirm a Covenant with many in one Week,
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and in the halfe of the weeke the offring and sacrifice shall decay, and in the temple shalbe abomination of desolation (or vpon the wing or wings shall stand the abomination of desolation) And euen vnto the end & consummation shall desolation continue, (or it is decreed that the desolation shall continue euen vnto the end.)
and in the half of the Week the offering and sacrifice shall decay, and in the temple shall abomination of desolation (or upon the wing or wings shall stand the abomination of desolation) And even unto the end & consummation shall desolation continue, (or it is decreed that the desolation shall continue even unto the end.)
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If this be true, what hope induceth you to beleeue that your Messhias shall come now, your cōmon wealth being vtterly defaced and scattered? Then, mention is made of the benefits of your Messhias, wherein is foreshewed that he shall be slaine,
If this be true, what hope induceth you to believe that your Messias shall come now, your Common wealth being utterly defaced and scattered? Then, mention is made of the benefits of your Messias, wherein is foreshowed that he shall be slain,
And after threescore two weekes (saieth he) Messhias shalbe cut of Veëin lo. And first herein the Iewes do agree together with vs, that these weekes are not to be nombred by limitation of dayes, but of yeres.
And After threescore two weeks (Saith he) Messias shall Cut of Veëin lo. And First herein the Iewes do agree together with us, that these weeks Are not to be numbered by limitation of days, but of Years.
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In the halfe whereof he shal by his owne only sacrifice and oblation, wherein he shal offer him selfe to God the father in his crosse and passion, dissolue and vtterly abolish all your sacrifices and offrings.
In the half whereof he shall by his own only sacrifice and oblation, wherein he shall offer him self to God the father in his cross and passion, dissolve and utterly Abolah all your Sacrifices and offerings.
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And of this minde are Clement of Alexandria, Theodorete, Eusebius, Ierome and Augustine, grounding as it seemeth vpon the wordes of Zacharie in the first Chapter of his prophesie.
And of this mind Are Clement of Alexandria, Theodoret, Eusebius, Jerome and Augustine, grounding as it seems upon the words of Zacharias in the First Chapter of his prophesy.
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For some that reckone the beginning of ye weeks frō the first of Cyrus reigne, do ascribe ye end of the same to the time of Christes birth in the reigne of Augustus the Emperour of Rome.
For Some that reckone the beginning of the weeks from the First of Cyrus Reign, do ascribe you end of the same to the time of Christ's birth in the Reign of Augustus the Emperor of Rome.
Some others do drawe them longer to the Baptisme and passion of Christ. Others also accompting frō Darius, do begin at the seconde yere of his raigne:
some Others do draw them longer to the Baptism and passion of christ. Others also accounting from Darius, do begin At the seconde year of his Reign:
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Besides this scrupule manie seeme to bee encumbred much about the intricate and confused supputation of the yeres and reignes of the kings which succeeded Cyrus and continued vntill the comming of Alexander, which thing chiefely aboue all the rest entangleth the accompt most by reason of the vncertaine limitatiō of those times.
Beside this scruple many seem to be encumbered much about the intricate and confused supputation of the Years and reigns of the Kings which succeeded Cyrus and continued until the coming of Alexander, which thing chiefly above all the rest entangleth the account most by reason of the uncertain limitation of those times.
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amongst whome those which applie to the byrth of Christ, do recompt the nomber of yeres to be 540: some reckone 501: some otherwise either more or lesse.
among whom those which apply to the birth of christ, do recompt the number of Years to be 540: Some reckone 501: Some otherwise either more or less.
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Finally, albeit the most approued writers do verifie that foureteene Persian kings, or at the lest thirteene succeeded eche other in the kingdome of Persia vntil the conquest of Alexander,
Finally, albeit the most approved writers do verify that foureteene Persian Kings, or At the lest thirteene succeeded eke other in the Kingdom of Persiam until the conquest of Alexander,
and vnto him they allowe twentie yeres of holding the kingdome likewise. So great is the varietie of opinion also concerning the continuance of the Persian Empire, yea euen amongst ye learned:
and unto him they allow twentie Years of holding the Kingdom likewise. So great is the variety of opinion also Concerning the Continuance of the Persian Empire, yea even among you learned:
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But as concerning the succession of the Persian kings, many of our writers suppose that the Temple began to be builded at Ierusalem in the reigne of Longimanus, who as they say was ye fourth after Cyrus in success•on:
But as Concerning the succession of the Persian Kings, many of our writers suppose that the Temple began to be built At Ierusalem in the Reign of Longimanus, who as they say was the fourth After Cyrus in success•on:
namely sithēce this our later age hath raised vp many learned men, who by exquisite comparing of ye auncient Chronicles, haue left to the posteritie commendable testimonie of their studious industrie:
namely since this our later age hath raised up many learned men, who by exquisite comparing of you ancient Chronicles, have left to the posterity commendable testimony of their studious industry:
who albeit expresse no small disagreement in some certaine points, yet receiuing much light from the auncient Chronicles, seeme to approche somewhat neere the marke.
who albeit express no small disagreement in Some certain points, yet receiving much Light from the ancient Chronicles, seem to approach somewhat near the mark.
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Philip Melancthon, as in all liberall sciences singularly studied, so through wonderfull trauaile in the careful conference of histories atchieuing a more ripe and sound iudgemēt, setteth downe a double order of reckoning:
Philip Melanchthon, as in all liberal sciences singularly studied, so through wonderful travail in the careful conference of histories achieving a more ripe and found judgement, sets down a double order of reckoning:
But Io. Caluine seemeth to allow neither of thē, induced as it seemeth wt this reason, that ye beginning of ye computation ought not to enter in ye reigne of Longimanus,
But Io. Calvin seems to allow neither of them, induced as it seems with this reason, that you beginning of the computation ought not to enter in you Reign of Longimanus,
For as it behoued these weekes to comprehend the fulnes of time, from the free manumission of the captiues, to ye last purging and clensing of sinnes, which should come to passe by the only oblation of Mes•hias our sauiour:
For as it behooved these weeks to comprehend the fullness of time, from the free manumission of the captives, to you last purging and cleansing of Sins, which should come to pass by the only oblation of Mes•hias our Saviour:
And therfore I. Caluine doth not wtout some probabilitie dissent frō them, who deriue ye entrye of ye said weeks frō the second yere of Darius his reigne onely.
And Therefore I Calvin does not without Some probability dissent from them, who derive you entry of you said weeks from the second year of Darius his Reign only.
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So would I likewise contentedly ye•ld to his iudgement herein, if he had made a ful & distinct computatiō of all yt m•ane processe of time, which passed ouer betw•xt y• going forth of the cōmandement frō Cyrus, to the passion of Christ according to the true and iust proportion of ye weekes.
So would I likewise contentedly ye•ld to his judgement herein, if he had made a full & distinct computation of all that m•ane process of time, which passed over betw•xt y• going forth of the Commandment from Cyrus, to the passion of christ according to the true and just proportion of you weeks.
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But forasmuch as those yeres which were betwixt the going forth of the commaundement and the passion of Christ, being duely accompte• do amount aboue 530 yeres,
But forasmuch as those Years which were betwixt the going forth of the Commandment and the passion of christ, being duly accompte• do amount above 530 Years,
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who beginning his nomber at the reigne of Cyrus also, proceeding onward vntil y• ascension of Christ, doeth reduce those yeeres which were accomptable betwixt whiles, to the seuentie weekes mencioned in Daniel, to wit, to 490 yeres,
who beginning his number At the Reign of Cyrus also, proceeding onward until y• Ascension of christ, doth reduce those Years which were accountable betwixt while, to the seuentie weeks mentioned in daniel, to wit, to 490 Years,
But what answere wil those men make on the other side, to ye other Historiographers? to Constantine Phrygio, who nombreth ye yeres from the reigne of Cyrus vnto the passion of Christ 544? to Io. Lucidus & Io. Functius? whereof the one farre otherwise measuring y• weekes after the death of Cyrus from the xx. yere of Darius, the other from the vii.
But what answer will those men make on the other side, to you other Historiographers? to Constantine Phrygian, who nombreth you Years from the Reign of Cyrus unto the passion of christ 544? to Io. Lucidus & Io. Functions? whereof the one Far otherwise measuring y• weeks After the death of Cyrus from the xx. year of Darius, the other from the vii.
yere of his reigne, do recompt ye same to be 490. And to p•sse ouer infinite of the like disagremēts, Theodorus Bibliander also seemeth to be of like opinion to them, that make accompt of more yeres betwixt the reigne of Cyrus and the blessed passion of Christ,
year of his Reign, do recompt you same to be 490. And to p•sse over infinite of the like disagreements, Theodorus Bibliander also seems to be of like opinion to them, that make account of more Years betwixt the Reign of Cyrus and the blessed passion of christ,
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Wel thē may some man say, what certainty can be agreed vpō in this so great cōtrarietie & disagreement of opinions? For ye discharge of which subtil question, I do answere in few words.
Well them may Some man say, what certainty can be agreed upon in this so great contrariety & disagreement of opinions? For you discharge of which subtle question, I do answer in few words.
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howsoeuer men be caried hither & thither in conceipt, & their opinions like clockes whirled about vpō wheeles, that neuer sound in one minute of time,
howsoever men be carried hither & thither in conceit, & their opinions like clocks whirled about upon wheels, that never found in one minute of time,
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or wh•ther the same were the Assyrian Darius, or Longimanus, in the sixte yere of whose gouernement, the buylding of the Temple was resumed, and finished:
or wh•ther the same were the assyrian Darius, or Longimanus, in the sixte year of whose government, the building of the Temple was resumed, and finished:
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And thus much touching the diuersitie of iudgement in the computation of the learned: who notwithstandinge differ not so much in the state, and grounde of the question.
And thus much touching the diversity of judgement in the computation of the learned: who notwithstanding differ not so much in the state, and ground of the question.
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This groundwoorke remayneth yet vnshaken, and ratyfyed by most approued testimonie of generall consent, which apperteyneth chiefely to the sentence of the Prophet,
This groundwoorke remaineth yet unshaken, and ratyfyed by most approved testimony of general consent, which appertaineth chiefly to the sentence of the Prophet,
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and more substauncially establish our fayth, then this one testimonie of the Prophet Daniel, wherein the mysterie of the seuentie weekes most manifestly is here determined vpon that nation, and people of yours.
and more substauncially establish our faith, then this one testimony of the Prophet daniel, wherein the mystery of the seuentie weeks most manifestly is Here determined upon that Nation, and people of yours.
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which things beeing accomplished, and the full nomber of yeeres completed and finished, the citie afterwardes should come to vtter ruine and destruction.
which things being accomplished, and the full number of Years completed and finished, the City afterwards should come to utter ruin and destruction.
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And because the Prophet shoulde the better conceiue the verie disposition, and distinct proportion of tymes, in which those things should be brought to passe, the Angel doeth,
And Because the Prophet should the better conceive the very disposition, and distinct proportion of times, in which those things should be brought to pass, the Angel doth,
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it pleased Almighty God to heare thee, euen in the beginning of thy prayers, and withall to empart his heauenly will vnto thee, by mee his messenger, sent to this effect, to make thee vnderstand the things that apperteine to thy nation,
it pleased Almighty God to hear thee, even in the beginning of thy Prayers, and withal to impart his heavenly will unto thee, by me his Messenger, sent to this Effect, to make thee understand the things that appertain to thy Nation,
For as the administration of that common wealth was erected at the first for the Messhias his sake, it could not be, that kingdome vtterly to be abolished,
For as the administration of that Common wealth was erected At the First for the Messias his sake, it could not be, that Kingdom utterly to be abolished,
For the better perceiuerāce of the orderly proceedings and enterchaunged successes whereof, a threefold distinction of tymes ought seuerally to bee considered.
For the better perceiverance of the orderly proceedings and interchanged Successes whereof, a threefold distinction of times ought severally to be considered.
In the first seuen weekes, all that entercourse of time is comprehended, that must grow betwixt the laying the fundation of the seconde temple & building therof,
In the First seuen weeks, all that intercourse of time is comprehended, that must grow betwixt the laying the Foundation of the seconde temple & building thereof,
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for so many yeres are accompted from the first yere of Cyrus reigne, vnto the vii. or viii. yere of Darius, before ye buylding of the Temple was throughly perfourmed:
for so many Years Are accounted from the First year of Cyrus Reign, unto the vii. or viii. year of Darius, before you building of the Temple was thoroughly performed:
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after that ye citie & Temple were repayred & buylt againe: which building was cōpleted in the 32. yere of ye reigne of Darius the Assyrian, or Artaxerxes.
After that you City & Temple were repaired & built again: which building was completed in the 32. year of the Reign of Darius the assyrian, or Artaxerxes.
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The residue of the weeke doth appertayne to the preaching of the Apostles, to ye calling of the Gētiles, to the establishing of the couenant wt many, to the abolishing of the old circūcision,
The residue of the Week does appertain to the preaching of the Apostles, to the calling of the Gentiles, to the establishing of the Covenant with many, to the abolishing of the old circumcision,
& external sacrifices of ye ceremonial Law, to ye confirmatiō of free remissiō of sins, & to the performāce of ye promise of rising againe, & life euerlasting.
& external Sacrifices of you ceremonial Law, to the confirmation of free remission of Sins, & to the performance of you promise of rising again, & life everlasting.
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that is to say, in those 7. latter yeres, wherein the Meschias shalbe annoynted, slayne, ryse from death to lyfe, ascende vp into heauen, endue his Churche with the inestimable benefites of the holie Ghost,
that is to say, in those 7. latter Years, wherein the Messiah shall anointed, slain, rise from death to life, ascend up into heaven, endue his Church with the inestimable benefits of the holy Ghost,
For so many yeres did the mercifull God of Israel, of his vnspeakeable bountie preserue that nation in peaceable tranquillitie, not for any their deseruings,
For so many Years did the merciful God of Israel, of his unspeakable bounty preserve that Nation in peaceable tranquillity, not for any their deservings,
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It remaineth now, that we make a proportionable comparison of the nomber of those yeres, with the records of the continuall proceedinges and successes therof.
It remains now, that we make a proportionable comparison of the number of those Years, with the records of the continual proceedings and Successes thereof.
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That the deliuerie of the Iewes from their captiuitie, was by the Proclamation of Cyrus, the first yere of his reigne, at what time the fundation of the Temple was layd, which being hindered with sundry interruptions, was yet at the last brought to full perfection, in the sixt or seuenth yere of Darius reygne.
That the delivery of the Iewes from their captivity, was by the Proclamation of Cyrus, the First year of his Reign, At what time the Foundation of the Temple was laid, which being hindered with sundry interruptions, was yet At the last brought to full perfection, in the sixt or Seventh year of Darius Reign.
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The Temple beeyng thus perfited in all fourniture, commission was giuen at length to Nehemias, in the xx. yeere of the reygne of the same Darius, with absolute authoritie to repaire their citie againe.
The Temple being thus perfited in all fourniture, commission was given At length to Nehemiah, in the xx. year of the Reign of the same Darius, with absolute Authority to repair their City again.
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the whole doing whereof lasted 52. dayes only, as Esdras reporteth in his sixt chapter. But houses were not builded as yet, as appeareth in the seuenth chapter:
the Whole doing whereof lasted 52. days only, as Ezra Reporteth in his sixt chapter. But houses were not built as yet, as appears in the Seventh chapter:
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for accomplishment whereof were allowed xii. yeres more, as appeareth playnely in the fift chapter of the same, where you may heare what Nehemias him selfe speaketh after this maner:
for accomplishment whereof were allowed xii. Years more, as appears plainly in the fift chapter of the same, where you may hear what Nehemiah him self speaks After this manner:
yere, I and my brethren haue not eaten the bread of the gouernour, &c. So that it is euident, that whiles the citie was buylding, so many yeeres passed ouer.
year, I and my brothers have not eaten the bred of the governor, etc. So that it is evident, that while the City was building, so many Years passed over.
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as is that of the Stone, which being hewen out of a great hill without mās hande, smote the image that represented the foure Monarchies of the worlde,
as is that of the Stone, which being hewn out of a great hill without men hand, smote the image that represented the foure Monarchies of the world,
& falling from a great hill? what by that striking and breaking the image in pieces? by that huge mountaine? by that exceeding increase of the stone into an vnmeasurable quātitie:
& falling from a great hill? what by that striking and breaking the image in Pieces? by that huge mountain? by that exceeding increase of the stone into an unmeasurable quantity:
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the incredible greatnesse whereof ouerthrowing all other kingdomes of the earth, should possesse the whole world besides? Wherūto tend al these? what do they import? what do they represent vnto vs els, thē the same which we perceiue most plainly was accōplished in the sonne of God? who descēding from the highest heauēs into the wō•e of a base virgine,
the incredible greatness whereof overthrowing all other kingdoms of the earth, should possess the Whole world beside? Whereunto tend all these? what do they import? what do they represent unto us Else, them the same which we perceive most plainly was accomplished in the son of God? who descending from the highest heavens into the won•e of a base Virgae,
& borne of his mother without al carnal knowledge, who alone comming into the world, without all ayde of naturall generation, did vanquishe all power and pompe of the world and the deuill, by holding his peace onely:
& born of his mother without all carnal knowledge, who alone coming into the world, without all aid of natural generation, did vanquish all power and pomp of the world and the Devil, by holding his peace only:
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ouercame death with dying onely, and purchased thereby an euerlasting kingdome of perpetuall felicitie for his chosen and elect, which kingdome shall endure in vnmoueable eternitie, aboue,
overcame death with dying only, and purchased thereby an everlasting Kingdom of perpetual felicity for his chosen and elect, which Kingdom shall endure in Unmovable eternity, above,
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but with his vnperysheable perpetuitie shall crushe in pieces and weare out all other kingdomes, and it selfe persiste neuerthelesse vnuanquisheable, for euer and euer.
but with his vnperysheable perpetuity shall crush in Pieces and wear out all other kingdoms, and it self persist nevertheless vnuanquisheable, for ever and ever.
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as it were, doth poynt with the finger to the time it selfe, in which all these things should come, that should ensue. &c. I coulde vouche out of the same Daniel sundry sentences, many also out of other prophets, to the like effect:
as it were, does point with the finger to the time it self, in which all these things should come, that should ensue. etc. I could vouch out of the same daniel sundry sentences, many also out of other Prophets, to the like Effect:
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but to the spiritual beholders, most beautiful & glorious? What doth the deliuery of Ionas out of the whales belly the thirde day, prefigure vnto vs other,
but to the spiritual beholders, most beautiful & glorious? What does the delivery of Ionas out of the Whale's belly the Third day, prefigure unto us other,
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then the ascension of Christ? What doeth that brasen serpent foreshewe other, then Christ crucified vpon the crosse? What doe the manifold afflictions of king Dauid represent,
then the Ascension of christ? What doth that brazen serpent foreshow other, then christ Crucified upon the cross? What do the manifold afflictions of King David represent,
but the victorious conquest of Christ ouer all his enemies? What doth the rule & gouernmēt of Ioseph, with a certaine royall maiestie ouer the Egyptians emply,
but the victorious conquest of christ over all his enemies? What does the Rule & government of Ioseph, with a certain royal majesty over the egyptians imply,
but the kingdome of Messhias, at whose b••ks all thinges in earth and heauen should be obedient and subiect? It would require a long discourse, t• ouerrunne all the mystical s•yings of the prophets.
but the Kingdom of Messias, At whose b••ks all things in earth and heaven should be obedient and Subject? It would require a long discourse, t• overrun all the mystical s•yings of the Prophets.
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as also for this cause chiefely, by reason that els the vaine •ersuasion, that hath taken roote so long in the hearts of the people, touching the righteousnes of the Law, touching ••rcumcision, 〈 ◊ 〉 to offrings,
as also for this cause chiefly, by reason that Else the vain •ersuasion, that hath taken root so long in the hearts of the people, touching the righteousness of the Law, touching ••rcumcision, 〈 ◊ 〉 to offerings,
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and that the rygh•eousnesse of the Lawe was not that pure ryghte•u•snes, wher•unto the promyses dyd direct th•m. But lette us heare: •he woordes of Malachie:
and that the rygh•eousnesse of the Law was not that pure ryghte•u•snes, wher•unto the promises did Direct th•m. But let us hear: •he words of Malachi:
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I haue no pleasure in you, (•ayeth the Lorde of hostes) n•yther wyll I accept of•ring at your hande•• •or from the rysing of the Sunne, vnto 〈 ◊ 〉 goyng downe of the same, my name is great among the Gentiles.
I have no pleasure in you, (•ayeth the Lord of hosts) n•yther will I accept of•ring At your hande•• •or from the rising of the Sun, unto 〈 ◊ 〉 going down of the same, my name is great among the Gentiles.
And in euery 〈 … 〉 offered vnto my name, for my name is great among the Gent•les, sayeth the Lorde of hostes • Amongst m••• thynges w•••thie 〈 ◊ 〉 be noted in th•• saying of the P•rophete, there are •hre• spec•all 〈 ◊ 〉 to •ee con•••ered:
And in every 〈 … 〉 offered unto my name, for my name is great among the Gent•les, Saith the Lord of hosts • among m••• things w•••thie 〈 ◊ 〉 be noted in th•• saying of the P•rophete, there Are •hre• spec•all 〈 ◊ 〉 to •ee con•••ered:
howe thou shalt •e cast away, thou proude generation• And because you shal know• that God wil neuerthelesse not be destitute of a people, that shall glorifie his name though you be cleane •ewen of from the Oliue tree, My name (sayeth he) is great among the Gentiles.
how thou shalt •e cast away, thou proud generation• And Because you shall know• that God will nevertheless not be destitute of a people, that shall Glorify his name though you be clean •ewen of from the Olive tree, My name (Saith he) is great among the Gentiles.
Now wil I proceede to explane vnto you of your Temple, and place of prayer, whereupon you vaunt your selues so much. The Prophete therefore goeth forwarde:
Now will I proceed to explain unto you of your Temple, and place of prayer, whereupon you vaunt your selves so much. The Prophet Therefore Goes forward:
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as though he ought not be woorshipped in any place els, and as though no nation in the whole earth myght offer sacrifice vnto the Lorde, except you alone.
as though he ought not be worshipped in any place Else, and as though no Nation in the Whole earth might offer sacrifice unto the Lord, except you alone.
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But to the ende your blundered senses may no longer lumper in darkenesse, stroaking your selues with vayne and counterfayte confidence of falsely conceyued opinion, I wyll by way of friendly aduertisement pronounce,
But to the end your blundered Senses may no longer lumper in darkness, stroking your selves with vain and counterfeit confidence of falsely conceived opinion, I will by Way of friendly advertisement pronounce,
whersoeuer his name is feared, and his Maiestie worshipped, there he doth indifferently distribute the gyftes of his grace towards al persons, without parcialitie.
wheresoever his name is feared, and his Majesty worshipped, there he does indifferently distribute the Gifts of his grace towards all Persons, without partiality.
Yea and because you shal vnderstande my saying more playnly, beholde, I do protest vnto you in the word of the Lorde, that it shall come to passe, that you your selues being Iewes,
Yea and Because you shall understand my saying more plainly, behold, I do protest unto you in the word of the Lord, that it shall come to pass, that you your selves being Iewes,
& your whole race for the most parte beyng cast away, and this your Sanctuarie (whereupon you boast so much) being vtterly reiected, the Lord wil transpose his louing countenaunce, not into one angle of the worlde among the Iewes onely,
& your Whole raze for the most part being cast away, and this your Sanctuary (whereupon you boast so much) being utterly rejected, the Lord will transpose his loving countenance, not into one angle of the world among the Iewes only,
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but wil be magnified, & haue ye glory of his name called vpō, in euery place throughout all nations & tongues, wheresoeuer s••••tered ouer the face of the earth, from the r•sing of the sunne, to the goyng downe of th• •ame.
but will be magnified, & have you glory of his name called upon, in every place throughout all Nations & tongues, wheresoever s••••tered over the face of the earth, from the r•sing of the sun, to the going down of th• •ame.
These calues doe we off•r, when reknowledging our v•rygh••ousnesse, we yeelde humble thanke• to the gracious goodnes of God, who cleansing our wickednes with the fountaine of the blood,
These calves do we off•r, when reacknwoledging our v•rygh••ousnesse, we yield humble thanke• to the gracious Goodness of God, who cleansing our wickedness with the fountain of the blood,
yet who so shall duely ponder the substaunce, and pyth of his talke, shal easily discerne, that the Prophete by secrete implication, doth condemne the Iewishe sacrifices,
yet who so shall duly ponder the substance, and pyth of his talk, shall Easily discern, that the Prophet by secret implication, does condemn the Jewish Sacrifices,
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and purging of sinnes? whether God coulde be the author of any o•seruaunces and ceremonies, tha• were not of all pa•tes syncere, pure and without blemyshe? For answere whereof, we d• not denye, that those Sacrifices were instituted for your behoofe, by speciall commaundement and sufferaunce of the hyghe• and most excellent Lawemaker Almyghtie God.
and purging of Sins? whither God could be the author of any o•seruaunces and ceremonies, tha• were not of all pa•tes sincere, pure and without blemish? For answer whereof, we d• not deny, that those Sacrifices were instituted for your behoof, by special Commandment and sufferance of the hyghe• and most excellent Lawmaker Almighty God.
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for a time were they deliuered, least by pursuing the error of the Gentiles, ye shoulde either rush headlong into the idolatrous abominations of the heathen,
for a time were they Delivered, lest by pursuing the error of the Gentiles, you should either rush headlong into the idolatrous abominations of the heathen,
but that they shoulde foreshewe the comming of him, in whome rested true safetie, and withall should represent an outward shadowe of inwarde holines and cleannes of minde.
but that they should foreshow the coming of him, in whom rested true safety, and withal should represent an outward shadow of inward holiness and cleanness of mind.
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As to that which apperteineth to the consideration of the time, this ought to be holdē for certaine, that those blood offrings of the Ceremoniall lawe, were not deliuered,
As to that which appertaineth to the consideration of the time, this ought to be held for certain, that those blood offerings of the Ceremonial law, were not Delivered,
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or as though the ouerthrowe thereof, shoulde forthwith extinguish al worshipping of god withal, but were giuen for a time onely, not to continue for euer,
or as though the overthrown thereof, should forthwith extinguish all worshipping of god withal, but were given for a time only, not to continue for ever,
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And therefore almightie God did with great care, long time as it were allowe the Sacrifices, to nourtour the weake capacitie of the people of •hat rude age:
And Therefore almighty God did with great care, long time as it were allow thee Sacrifices, to nourtour the weak capacity of the people of •hat rude age:
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or light a torche, in sunneshine at midday? who will groape for darkenes in open light? or seeke for night in clearest day? The cause why that butcherie of siely beastes was permitted you for a time, was to enfourme your grossenesse,
or Light a torch, in sunshine At midday? who will groape for darkness in open Light? or seek for night in Clearest day? The cause why that butchery of siely beasts was permitted you for a time, was to enfourme your grossness,
that so, by viewe of visible signes, and representations of spectable shadowes, the Lorde might traine you along, to the true and pure clensing of sinnes, which was then to come.
that so, by view of visible Signs, and representations of spectable shadows, the Lord might train you along, to the true and pure cleansing of Sins, which was then to come.
But nowe, sithence wee are come to the truth it self (wherof ye other were but shadowes) it is a necessarie consequent, yt those things which were sometime esteemed for clean, ye very same again through alteratiō of time, may be accounted not only vncleane, and defiled, but filthie also, and abominable.
But now, since we Are come to the truth it self (whereof the other were but shadows) it is a necessary consequent, that those things which were sometime esteemed for clean, you very same again through alteration of time, may be accounted not only unclean, and defiled, but filthy also, and abominable.
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& discourse of Malachie and other Prophets, what e•treme madnes is this in you, to perseuer still in so deepe a slumber, dreaming yet about your olde rotten tabernacles, your forlorne Temple, your carnall worshippings,
& discourse of Malachi and other prophets, what e•treme madness is this in you, to persever still in so deep a slumber, dreaming yet about your old rotten Tabernacles, your forlorn Temple, your carnal worshippings,
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which notwi•hstanding will neuer come to passe, (vnlesse God himselfe and all his Prophets doe lie) I would fayne learne of you then what you would do there.
which notwi•hstanding will never come to pass, (unless God himself and all his prophets do lie) I would fain Learn of you then what you would do there.
And why so? because ye may offer incense and sacrifice to God after your accustomed maner? As though that generall Lord of all nations can not be worshipped els where,
And why so? Because you may offer incense and sacrifice to God After your accustomed manner? As though that general Lord of all Nations can not be worshipped Else where,
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then in a blinde angle of the world, at Ierusalem perdy? And how then will the saying of the Prophet Malachie be verifi•d? who saieth that the time should come, when the Lord of hosts sho•ld be worshipped in all places,
then in a blind angle of the world, At Ierusalem perdy? And how then will the saying of the Prophet Malachi be verifi•d? who Saith that the time should come, when the Lord of hosts sho•ld be worshipped in all places,
as it were, lockt fast in some closet, then I demaund of you further, with what kinde of sacrifice you will pacifie your God, within that Temple? forsooth with blood and butcherie of beastes.
as it were, locked fast in Some closet, then I demand of you further, with what kind of sacrifice you will pacify your God, within that Temple? forsooth with blood and butchery of beasts.
then of all other nations, namely sith you are so plainely conuinced with the expresse testimonie of Malachie• who making no mētion of the Iewes, doth prophesie, that the name of God shal be had in great admiration amongst the Gen•iles.
then of all other Nations, namely sith you Are so plainly convinced with the express testimony of Malachie• who making no mention of the Iewes, does prophesy, that the name of God shall be had in great admiration among the Gen•iles.
euen the Angell of the •ouenāt whom you desire & •• What• came not that same forerunner• that was promised? Was not his voyce heard also in the desert according to the prophecie of Esay• crying out as loude as he could, to the ende you should prepare the way of the Lorde,
even the Angel of the •ouenant whom you desire & •• What• Come not that same forerunner• that was promised? Was not his voice herd also in the desert according to the prophecy of Esay• crying out as loud as he could, to the end you should prepare the Way of the Lord,
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why did you banish him from out your Synagogue? why did you dayly exclude him frō thence, rayling cōtinually vpō the Lord with outragious reproches,
why did you banish him from out your Synagogue? why did you daily exclude him from thence, railing continually upon the Lord with outrageous Reproaches,
Also by the way here is not to be passed ouer in silence, the saying of the same prophet, annexed in the end of the same chap. cōcerning ye dreadful & terrible day of the Lord, wherwith he wil ouerwhelm the proud & wicked doers, whom that hote scorching day,
Also by the Way Here is not to be passed over in silence, the saying of the same Prophet, annexed in the end of the same chap. Concerning you dreadful & terrible day of the Lord, wherewith he will overwhelm the proud & wicked doers, whom that hight scorching day,
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Yes truly, the very order, proceding and euent of the matter, doe most manifestly conuince, that this diref•l threatning was denoūced against you chiefly:
Yes truly, the very order, proceeding and event of the matter, do most manifestly convince, that this diref•l threatening was denounced against you chiefly:
And to whom 〈 ◊ 〉 this Elias be sent, but vnto you? and therefore, what land shalbe accursed but you? Finally, what signifyeth the worde anathema, but a certaine finall destruction of all mankinde;
And to whom 〈 ◊ 〉 this Elias be sent, but unto you? and Therefore, what land shall accursed but you? Finally, what signifieth the word anathema, but a certain final destruction of all mankind;
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except those persons only who•• Elias should reduce to amendment of cōuersation? For God hath not so vtterly reiected his people, y• no remnant therof shalbe saued,
except those Persons only who•• Elias should reduce to amendment of Conversation? For God hath not so utterly rejected his people, y• no remnant thereof shall saved,
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For who is so ignorant in the holie scriptures, that vnderstandeth not, what is ment by that scepter which the Patriarche Iacob enspired by diuine oracle, did boldly pronounce, should neuer be remoued from the tribe of Iudah? And who is he at the length,
For who is so ignorant in the holy Scriptures, that understandeth not, what is meant by that sceptre which the Patriarch Iacob inspired by divine oracle, did boldly pronounce, should never be removed from the tribe of Iudah? And who is he At the length,
and teacher of the Gentiles? Which sentence ye holy Patriarche inspired with the same holy ghost, did long before, in the same sense professe, though in other wordes:
and teacher of the Gentiles? Which sentence you holy Patriarch inspired with the same holy ghost, did long before, in the same sense profess, though in other words:
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vntill Silo come, and the gathering of the Gentiles shalbe vnto him. Howsoeuer some rascal Thalmudistes do practise to peruert this place wt most friuolous cauillatiōs:
until Silo come, and the gathering of the Gentiles shall unto him. Howsoever Some rascal Thalmudistes do practise to pervert this place with most frivolous cavillations:
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And to the same effect tendeth the interpretation of Ionathas and others, who liued long before the age of Christ, whose wordes, who listeth to heare, are these:
And to the same Effect tendeth the Interpretation of Jonathan and Others, who lived long before the age of christ, whose words, who lists to hear, Are these:
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How beautifull is this Messhias, that shall come to continue in the house of Iudah? he shal girde vp his loynes & go forth to battel against his enemies,
How beautiful is this Messias, that shall come to continue in the house of Iudah? he shall gird up his loins & go forth to battle against his enemies,
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the fieldes shalbe adorned with beautifull blossome by reason of the aboundance of fruites of beasts & sheepe &c. Thus much thought I good to rehearse out of Ionathas:
the fields shall adorned with beautiful blossom by reason of the abundance of fruits of beasts & sheep etc. Thus much Thought I good to rehearse out of Jonathan:
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And now (ye men of Israel) where is that your arrogant vaine glorious vaint of the ofspring of your kindred? If to be issued of the race of Abraham be prised so highly in the sight of God, what meaneth then this casting away of the Israelites, mencioned by the Prophet? what signifieth that speciall choyse,
And now (you men of Israel) where is that your arrogant vain glorious vaint of the offspring of your kindred? If to be issued of the raze of Abraham be prised so highly in the sighed of God, what means then this casting away of the Israelites, mentioned by the Prophet? what signifies that special choice,
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And in the place where it was saide, yee are not my people, it shalbe sayd vnto them, you are the sonnes of the liuing God It was a singular prerogatiue for them not being Israelites borne, to be named and nombred amongst the true children of Israel.
And in the place where it was said, ye Are not my people, it shall said unto them, you Are the Sons of the living God It was a singular prerogative for them not being Israelites born, to be nam and numbered among the true children of Israel.
ye very abiect, & rascall Gentiles, barbarous & vncircumcised heathē perdie, whome the incomprehensible mercie of God will ioyne neere vnto him selfe,
you very abject, & rascal Gentiles, barbarous & uncircumcised heathen perdy, whom the incomprehensible mercy of God will join near unto him self,
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and wil engraffe them into the roote of his owne naturall Oliue tree, hauing first sawed of the naturall branches, in whose steade he shal gather the Gentiles together, from out a wylde Oliue tree, in such plentifull aboundance and infinite heapes,
and will engraff them into the root of his own natural Olive tree, having First sawed of the natural branches, in whose stead he shall gather the Gentiles together, from out a wild Olive tree, in such plentiful abundance and infinite heaps,
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as will not be comprehended within the territorie of Palestine onely, but like vnto the sandes of the sea, will replenish the whole worlde, farre and wide from the rising of the sunne, to the going downe of the same.
as will not be comprehended within the territory of Palestine only, but like unto the sands of the sea, will replenish the Whole world, Far and wide from the rising of the sun, to the going down of the same.
Ye haue heard the minde and purport of the Prophet, which if ye suppose to be as yet not accomplished for your behoofe, through the Gospel of Messhias, our Lord and Sauiour, open your eyeliddes, (if you bee not blinde) and beholde the innumerable multitude of people,
You have herd the mind and purport of the Prophet, which if you suppose to be as yet not accomplished for your behoof, through the Gospel of Messias, our Lord and Saviour, open your eyelids, (if you be not blind) and behold the innumerable multitude of people,
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but if the quantitie be so infinite, as the sande of the sea, exceeding all reache & compasse of nomber, you may easily coniecture thereby (ye men of Israel) into what streightes your wilf•ll ignorance forceth you,
but if the quantity be so infinite, as the sand of the sea, exceeding all reach & compass of number, you may Easily conjecture thereby (you men of Israel) into what straights your wilf•ll ignorance forceth you,
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For why may I not iustly accuse you, as partetakers of the same crime, sithence yee doe with whole bent affection of hatefull despite, pursue the embrued steppes of your bloodie sires,
For why may I not justly accuse you, as partakers of the same crime, since ye do with Whole bent affection of hateful despite, pursue the embrued steps of your bloody sire's,
how thy mischieuous practises recoyle backe vpon thine owne head? Doest thou not feele thy downfall into the pit which thy selfe hast digged• Thou seest the Temple so razed and ouerthrowen to the ground, that no stone thereof can be found:
how thy mischievous practises recoil back upon thine own head? Dost thou not feel thy downfall into the pit which thy self hast digged• Thou See the Temple so razed and overthrown to the ground, that no stone thereof can be found:
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thou doest see thy religion vtterly abolished, the priesthode, the Lawe, the kingdom, your cities, your nation, your race and, kindred wholy extinguished:
thou dost see thy Religion utterly abolished, the priesthood, the Law, the Kingdom, your cities, your Nation, your raze and, kindred wholly extinguished:
brie•ely thou canst recompt no one thing remaining, but a fewe wretched roages, and contemptuous runnagates, true monuments of the outragious insolencie,
brie•ely thou Canst recompt not one thing remaining, but a few wretched roages, and contemptuous runagates, true monuments of the outrageous insolency,
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And beeing thus continually• turmoyled wyth sundrie miseries, notwithstanding Gods iust iudgement doeth daylie execute newe encreases of his seuere wrath against you:
And being thus continually• turmoiled with sundry misery's, notwithstanding God's just judgement doth daily execute new increases of his severe wrath against you:
yet are your myndes so intoxicate with the poysoned do••oreanche of bewitched ignoraunce, that these woonderfull scourges can plie your heartes to no better grace, persisting still in peruerse frowardnes,
yet Are your minds so intoxicate with the poisoned do••oreanche of bewitched ignorance, that these wondered scourges can ply your hearts to no better grace, persisting still in perverse forwardness,
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as yt these pinching plagues (y• horrour whereof might haue preuayled to procure amendement) seeme rather to stirre and prouoke you to further crueltie.
as that these pinching plagues (y• horror whereof might have prevailed to procure amendment) seem rather to stir and provoke you to further cruelty.
For albeit• you do plainely perceiue, and can not denye, but that all whatsoeuer your owne Prophets haue foretolde of the Messhias, is absolutely accomplished in the person of Christ Iesu:
For albeit• you do plainly perceive, and can not deny, but that all whatsoever your own prophets have foretold of the Messias, is absolutely accomplished in the person of christ Iesu:
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but euen the same whome the whole worlde doeth worshippe at this present: albeit you sensibly feele that you are become a mockerie, not to almightie God onely,
but even the same whom the Whole world doth worship At this present: albeit you sensibly feel that you Are become a mockery, not to almighty God only,
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and hath bene continually tormented, can not enduce you to conceiue some sparkle, of true repentance? The Romanes did •ansacke you with such outrage in their conquest, that they spared neither yong nor olde, men, women,
and hath be continually tormented, can not induce you to conceive Some sparkle, of true Repentance? The Romans did •ansacke you with such outrage in their conquest, that they spared neither young nor old, men, women,
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And beyng allured & stirred vp to better remembrance, by so manifold exāples, learne now at the length by the preaching of the Gospel, to acknowledge our Christ•Iesu ye Lord of peace, of meekenes,
And being allured & stirred up to better remembrance, by so manifold Examples, Learn now At the length by the preaching of the Gospel, to acknowledge our Christ•Iesu the Lord of peace, of meekness,
& the cleare dawning of the lightsome trueth of Christs Gospel displayeth his orient beames, treade no longer the dyrty tracke of superstitiouse mismases:
& the clear dawning of the lightsome truth of Christ Gospel displayeth his orient beams, tread no longer the dyrty track of superstitious mismases:
The same whome you contemptuously entreated as a man, is woorshipped in all the worlde both God and man, howsoeuer ye despised him (as Ioseph was sometyme reiected of his brethren) yet reygneth he in the glorie of his father:
The same whom you contemptuously entreated as a man, is worshipped in all the world both God and man, howsoever you despised him (as Ioseph was sometime rejected of his brothers) yet Reigneth he in the glory of his father:
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Whom you reproched with the most shamefull death of the crosse, the very same crosse is turned into his glorie, to our saluation, to the iudgement of the world, to the destruction of his enemies,
Whom you reproached with the most shameful death of the cross, the very same cross is turned into his glory, to our salvation, to the judgement of the world, to the destruction of his enemies,
Finally, whose name your forefathers hoped to haue bene razed out of all mens memory, the very same name hath God magnified aboue all the glorie of Angels and men:
Finally, whose name your Forefathers hoped to have be razed out of all men's memory, the very same name hath God magnified above all the glory of Angels and men:
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at the calling vpon whose name, the dead aryse againe, maladies are cured, deuils doe tremble and quake for feare, vncleane spirites are tormented, and flee awaye:
At the calling upon whose name, the dead arise again, maladies Are cured, Devils do tremble and quake for Fear, unclean spirits Are tormented, and flee away:
Nowe for as much as these thinges are so manifest, that no man can be ignoraunt of them, I doe woonder much what reason you can alleadge, to colour your obstinate contumacie, who being taught by so many examples, can content your selues neuerthelesse to lye still snorting and slumbring in vanishing shadowes:
Now for as much as these things Are so manifest, that no man can be ignorant of them, I do wonder much what reason you can allege, to colour your obstinate contumacy, who being taught by so many Examples, can content your selves nevertheless to lie still snorting and slumbering in vanishing shadows:
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and what wanted in this person (I beseeche you) to the absolute measure of hyghest royaltie? whome the Lord did so aduaunce to the ryght hande of his omnipotent power:
and what wanted in this person (I beseech you) to the absolute measure of highest royalty? whom the Lord did so advance to the right hand of his omnipotent power:
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but if you wyll not acknowledge him, this is also matter ynough to condemne you. And will ye, or nill ye, you shalbe forced to confesse, that no counsell, policie,
but if you will not acknowledge him, this is also matter enough to condemn you. And will you, or nill you, you shall forced to confess, that no counsel, policy,
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for why should I not hope, when as I finde S. Paul to conceiue so well of your returne againe? Wherfore ye men and Iewes, seeyng •••eare the name of Iewes, (which by interpretation is called Confessours) plucke vp your hearts, rayse vp your mindes, perseuere no l•nger in your woont•d obstinacie against your owne Prophetes:
for why should I not hope, when as I find S. Paul to conceive so well of your return again? Wherefore you men and Iewes, seeing •••eare the name of Iewes, (which by Interpretation is called Confessors) pluck up your hearts, raise up your minds, persevere no l•nger in your woont•d obstinacy against your own prophets:
Only acknow•ledge your wickednes, & repose your trust in the free promises of the Gospel, and ye shall freely receiue the reward of eternal felicitie, freely offered vnto you.
Only acknow•ledge your wickedness, & repose your trust in the free promises of the Gospel, and you shall freely receive the reward of Eternal felicity, freely offered unto you.
neither requireth he the blood of beastes at your handes, to purge those offences. Christ is the perfect Sacrifi•e offered for the sinnes of all people.
neither requires he the blood of beasts At your hands, to purge those offences. christ is the perfect Sacrifi•e offered for the Sins of all people.
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If he were not a Prophete, howe could he, not onely conceaue in minde, but in words also foretell & expresse the destruction of your na•ion, the dismēbring of your cōmōwealth, the abomination stāding in the holie place:
If he were not a Prophet, how could he, not only conceive in mind, but in words also foretell & express the destruction of your na•ion, the dismembering of your commonwealth, the abomination standing in the holy place:
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yea, euery of them orderly as they en•ued? Howe coulde he prophecie of his owne rising againe the thirde day, & of the sending of the holy Ghost? Howe could he know the ce••aintie of the calling of the Gentiles, the denying of Peter,
yea, every of them orderly as they en•ued? Howe could he prophecy of his own rising again the Third day, & of the sending of the holy Ghost? Howe could he know the ce••aintie of the calling of the Gentiles, the denying of Peter,
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and of many other things, partly come to passe already, partly to be accomplished hereafter? And if he vttered any one vntruth in any of al these, condemne him for a lyar:
and of many other things, partly come to pass already, partly to be accomplished hereafter? And if he uttered any one untruth in any of all these, condemn him for a liar:
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But if experience & approued e•idence of the orderly successes & euents thereof, haue openly denounced his woordes to be true, what should staye and hinder you from the trueth? For to speake nothing of his miraculous workes, tell vs yet,
But if experience & approved e•idence of the orderly Successes & events thereof, have openly denounced his words to be true, what should stay and hinder you from the truth? For to speak nothing of his miraculous works, tell us yet,
for his deare sōnes sake, that as he hath long sithence, according to his iust iudgement, executed his wrath agaynst your vnbeliefe, by cutting you off from your naturall roote,
for his deer Sons sake, that as he hath long since, according to his just judgement, executed his wrath against your unbelief, by cutting you off from your natural root,
so it may please him of his i•finite mercy (whereby he is of power to pl••t you into your former dignitie agayne) that your hearts beyng deliuered from the thicke cloudes of obstinate infidelitie, our Lorde & sauiour Christ Iesu, the only & vndoubted Messhias, may enlighten your soules,
so it may please him of his i•finite mercy (whereby he is of power to pl••t you into your former dignity again) that your hearts being Delivered from the thick Clouds of obstinate infidelity, our Lord & Saviour christ Iesu, the only & undoubted Messias, may enlighten your Souls,
That as the roote is holy, so the braunches also recouering the naturall verdure of their honorable stocke, may be engraffed againe by faith, from whence they reuolted through vnbelie•e.
That as the root is holy, so the branches also recovering the natural verdure of their honourable stock, may be engrafted again by faith, from whence they revolted through vnbelie•e.
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For performance whereof, to remoue away all mistrust of wel conceauing hope, as also to be of assured confidence, that the time of your recouery is euē at hand, S. Paul doth minister speciall matter of comfort, who in the selfe same sermon which he preached concerning the falling away of the Iewes, doth not onely sette downe his owne iudgement therof,
For performance whereof, to remove away all mistrust of well conceiving hope, as also to be of assured confidence, that the time of your recovery is even At hand, S. Paul does minister special matter of Comfort, who in the self same sermon which he preached Concerning the falling away of the Iewes, does not only Set down his own judgement thereof,
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but also very plainly disclose that high mystery touching that blessed and ioyfull returne of the Iewes, reuealed as it were vnto him, by the secret counsel, and determination of almighty God.
but also very plainly disclose that high mystery touching that blessed and joyful return of the Iewes, revealed as it were unto him, by the secret counsel, and determination of almighty God.
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Of the which I wyll speake more hereafter by the help of Christ, after that I haue debated somewhat with the Gentiles (whom the Lorde hath called) and haue in fewe words exhorted my dearely beloued brethren in Christ, to be myndeful of those things, according to my simple vnderstāding.
Of the which I will speak more hereafter by the help of christ, After that I have debated somewhat with the Gentiles (whom the Lord hath called) and have in few words exhorted my dearly Beloved brothers in christ, to be myndeful of those things, according to my simple understanding.
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for I doe firmely trust, that all those sayings are already noted by you, yea & deepely imprinted in your mindes, which the Apostle doth teach here, touching the due obseruation of our calling,
for I do firmly trust, that all those sayings Are already noted by you, yea & deeply imprinted in your minds, which the Apostle does teach Here, touching the due observation of our calling,
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First, I suppose that you are not ignorant of the great rigor that God executed vpon his people, wherwith if he would haue punished you, what might haue letted him I pray you? Yea rather what was the cause,
First, I suppose that you Are not ignorant of the great rigor that God executed upon his people, wherewith if he would have punished you, what might have letted him I pray you? Yea rather what was the cause,
as ye myght thereby challenge any preeminence aboue the Iewishe nation? Were not wee sometimes euen in the same plyght, that many Iewes remayne in at this day:
as you might thereby challenge any preeminence above the Jewish Nation? Were not we sometime even in the same plight, that many Iewes remain in At this day:
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to witte, vnfaithfull vnbeleeuers in the sight of God? Then if God excluded the Iewes for their vnbeleefe (as he dyd) what argument myght enduce him to haue more compassion vpō the Gentiles, who were sometymes as voyde of fayth,
to wit, unfaithful unbelievers in the sighed of God? Then if God excluded the Iewes for their unbelief (as he did) what argument might induce him to have more compassion upon the Gentiles, who were sometimes as void of faith,
as they are nowe? Whereby you may perceyue (my deare brethren) howe the inestimable mercie of God doeth miraculously woorke in mans election, beyonde all hope and capacitie of man, who hath compassion on whome it pleaseth him,
as they Are now? Whereby you may perceive (my deer brothers) how the inestimable mercy of God doth miraculously work in men election, beyond all hope and capacity of man, who hath compassion on whom it Pleases him,
And wherfore should they, beyng natural branches, be hewen off? If you compare with them in auncienty of race, they did farre excell you in auncientie of byrth, and dignitie of parentage.
And Wherefore should they, being natural branches, be hewn off? If you compare with them in ancienty of raze, they did Far excel you in ancienty of birth, and dignity of parentage.
If you stande with them vpon deseruinges, howe precisely dyd they pursue the prescript rule of ryghteousnesse? whereof thou dydst take no regarde at all,
If you stand with them upon deservings, how precisely did they pursue the prescript Rule of righteousness? whereof thou didst take no regard At all,
and thy selfe beyng otherwise a starueling boughe of a wylde Oliue tree, and of an vnfruitefull stocke, art adopted into the inheritaunce of the sonnes of God.
and thy self being otherwise a starveling bough of a wild Olive tree, and of an unfruitful stock, art adopted into the inheritance of the Sons of God.
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And it is not to be doubted, that this seede is the very Sonne of God, whome if the Iewes woulde once at the last louingly embrace, they shoulde no more be excluded from the benefite of the promyse.
And it is not to be doubted, that this seed is the very Son of God, whom if the Iewes would once At the last lovingly embrace, they should no more be excluded from the benefit of the promise.
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And if yet any person wyll seeme so captious, to be further inquisitiue to learne why the Iewes are not able to comprehende that, which is layde open to the Gentiles, the same may be satisfyed with this •itte and reasonable answere:
And if yet any person will seem so captious, to be further inquisitive to Learn why the Iewes Are not able to comprehend that, which is laid open to the Gentiles, the same may be satisfied with this •itte and reasonable answer:
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Whereas the Iewes were throughly perswaded in minde, and confirmed in conscience, by custome of long continuaunce, that no ryghteousnesse was acceptable in the syght of God,
Whereas the Iewes were thoroughly persuaded in mind, and confirmed in conscience, by custom of long Continuance, that no righteousness was acceptable in the sight of God,
but by the vndermyning, and vtter ouerthrowe of the name of that nation, the whole common wealth thereof, together with all the Sacrifices and ceremonies appertayning thereunto.
but by the undermining, and utter overthrown of the name of that Nation, the Whole Common wealth thereof, together with all the Sacrifices and ceremonies aPPERTAINING thereunto.
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A very lyuely example truely of Gods seueritie is heere expressed in the Iewes, who beeyng fallen from their auncient dignitie, were ouerwhelmed with such blyndenes, that notwithstanding Christ (whose comming they looked for many hundred yeeres) was come already,
A very lively Exampl truly of God's severity is Here expressed in the Iewes, who being fallen from their ancient dignity, were overwhelmed with such blindness, that notwithstanding christ (whose coming they looked for many hundred Years) was come already,
whome of his free mercie, he freely vouchsafed to associate into the felowship of such inestimable blessednesse, which was neyther due to our parentage,
whom of his free mercy, he freely vouchsafed to associate into the fellowship of such inestimable blessedness, which was neither due to our parentage,
Sythence this is most true, what remayneth, (ye men and brethren beloued in our Lorde and sauiour Iesu Christ) but that according to the counsell of the Apostle, premeditatyng and continually recording the example of the Iewes, wee become more circumspecte,
Sithence this is most true, what remaineth, (you men and brothers Beloved in our Lord and Saviour Iesu christ) but that according to the counsel of the Apostle, premeditatyng and continually recording the Exampl of the Iewes, we become more circumspect,
and learne by their ruyne, what we ought to feare, and what wee ought to eschewe? First, That beeyng taught by the Iewes vnbeliefe, we endeuour by all meanes possible with earnest and heartie supplications and prayers, to escape that daungerous gulfe of incredulous vnbeliefe.
and Learn by their ruin, what we ought to Fear, and what we ought to eschew? First, That being taught by the Iewes unbelief, we endeavour by all means possible with earnest and hearty supplications and Prayers, to escape that dangerous gulf of incredulous unbelief.
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But now being altogether sinful, borne of sinfull parents, enuironed with the whole bodie of sinne, what do we els when we call vpon God without regarde of the mediator, then rayse his wrath, sharpen his vengeance,
But now being altogether sinful, born of sinful Parents, environed with the Whole body of sin, what do we Else when we call upon God without regard of the Mediator, then raise his wrath, sharpen his vengeance,
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and prouoke him to aggrauate the iudgement of our damnation, and (to speake the words of Esay) procure our dwelling with deuouring fire, and make our habitations in euerlasting flames? For what can be more dreadfull for mans weake nature,
and provoke him to aggravate the judgement of our damnation, and (to speak the words of Isaiah) procure our Dwelling with devouring fire, and make our habitations in everlasting flames? For what can be more dreadful for men weak nature,
The other is, left we should foolishly flatter our selues at other mens harmes. Faith is the gift of God, and consisteth not in anie demonstration of mans imagination:
The other is, left we should foolishly flatter our selves At other men's harms. Faith is the gift of God, and Consisteth not in any demonstration of men imagination:
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wherevnto if it were possible to attaine by force of nature, by workes, by dewe deseruings of the Lawe, by ceremonies, by parentage, or nobilitie of race:
whereunto if it were possible to attain by force of nature, by works, by dew deservings of the Law, by ceremonies, by parentage, or Nobilt of raze:
and thou through the onely kindnes of the Lord, art endued with that blessing, that is denied to others, thou mayest worthily reioyce in this thy felicitie.
and thou through the only kindness of the Lord, art endued with that blessing, that is denied to Others, thou Mayest worthily rejoice in this thy felicity.
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For as there are very many Iewes (as I saide before) which do confesse and professe Christ (as is this one Iewe whome ye see here present at this time) so is the Lord mightie,
For as there Are very many Iewes (as I said before) which do confess and profess christ (as is this one Iewe whom you see Here present At this time) so is the Lord mighty,
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therefore he would not haue vs ignorant of this great blindnes of the Iewes, as the which neither happened to all the Nation in general, but in part, vpon Israel:
Therefore he would not have us ignorant of this great blindness of the Iewes, as the which neither happened to all the nation in general, but in part, upon Israel:
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When the fulnes of the Gentiles shall come (sayeth S. Paul.) But when that fulnes shal come, is knowen onely vnto him, whose wordes in the gospel are these.
When the fullness of the Gentiles shall come (Saith S. Paul.) But when that fullness shall come, is known only unto him, whose words in the gospel Are these.
and that the fulnes of the Gentiles shall seeme to be accomplished, when as the Gentiles may prescribe as long continuance in the possession of Gods Church wtout the Iewes,
and that the fullness of the Gentiles shall seem to be accomplished, when as the Gentiles may prescribe as long Continuance in the possession of God's Church without the Iewes,
as the Iewes did first enioy their synagogue wtout ye Gentiles. The nomber of which yeres will not vary much, if ye computation be proportionably made.
as the Iewes did First enjoy their synagogue without you Gentiles. The number of which Years will not vary much, if you computation be proportionably made.
vnto the vtter subuersion of the same, ye shall finde 1564. the course of which yeres if ye compare with the calling of the Gentiles, that is to say, from the time that the holie ghost was sent,
unto the utter subversion of the same, you shall find 1564. the course of which Years if you compare with the calling of the Gentiles, that is to say, from the time that the holy ghost was sent,
And yet in my iudgment it shall not be amisse, if a man make his calculation, hauing relation to those times whereof the Lord him selfe made mencion in the Euangelist Luke.
And yet in my judgement it shall not be amiss, if a man make his calculation, having Relation to those times whereof the Lord him self made mention in the Evangelist Lycia.
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This onely wee learne most assured out of S. Paul, that God hath decreed vpon an infallible certaintie of time, wherein the Gentiles shall mount to their fulnes,
This only we Learn most assured out of S. Paul, that God hath decreed upon an infallible certainty of time, wherein the Gentiles shall mount to their fullness,
For speedy & good successe whereof, this one thing doth minister plentiful matter of good hope, yt our Lord Iesu Christ hath vouchsafed to cleanse his Churches euery where almost so happily in these our daies,
For speedy & good success whereof, this one thing does minister plentiful matter of good hope, that our Lord Iesu christ hath vouchsafed to cleanse his Churches every where almost so happily in these our days,
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And here I might vse offred opportunitie, to exclame against the presumptuous boldenesse of those persons whatsoeuer they were, which presumed to thrust into Temples and Churches of Christians, images,
And Here I might use offered opportunity, to exclaim against the presumptuous boldness of those Persons whatsoever they were, which presumed to thrust into Temples and Churches of Christians, Images,
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and counterfaites of hee saintes and shee saintes at the first, and to conueye the pure worshipping of ye inuisible God, to the representations of visible things, contrary to the prescript ordinance of ye Law of God, cōtrary to reason & nature, contrary to ye approued custome of ye elders,
and counterfeits of he Saints and she Saints At the First, and to convey the pure worshipping of you invisible God, to the representations of visible things, contrary to the prescript Ordinance of the Law of God, contrary to reason & nature, contrary to you approved custom of the Elders,
out of which puddle as issued wonderful stench, so amongst al other, nothing more noysome thē those pestilent Botches of imageworship, breadworship, wineworship, crosseworship, signes & pourtraictes of visible creatures, ye view wherof caused the true and sincere professiō of ye christians to be lothsome to ye Iewes, to their great hinderāce and preiudice.
out of which puddle as issued wondered stench, so among all other, nothing more noisome them those pestilent Botches of Image worship, breadworship, wineworship, crosseworship, Signs & pourtraictes of visible creatures, you view whereof caused the true and sincere profession of the Christians to be loathsome to you Iewes, to their great hindrance and prejudice.
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For what maruel was it if the Iewes (yt were taught by ye prescript rule of gods law to abhorre worshipping of images) entring into ye churches of christiās,
For what marvel was it if the Iewes (that were taught by you prescript Rule of God's law to abhor worshipping of Images) entering into you Churches of Christians,
& beholding ye walles, pillers, & al ye corners •hereof, bedawbed wt painted, & carued idoles, besides innumerable other bables of imagery, perceiuing also opē market to be made, not only of ye picture of ye crosse,
& beholding the walls, pillars, & all you corners •hereof, bedaubed with painted, & carved Idols, beside innumerable other babbles of imagery, perceiving also open market to be made, not only of you picture of the cross,
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But it is wel now, thāked be Christ, yt these offensiue baggage & image worshippings are for yt more part defaced & scraped out of christian churches,
But it is well now, thanked be christ, that these offensive baggage & image worshippings Are for that more part defaced & scraped out of christian Churches,
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Truly this is much to be lamented, that our aduersaries can find no blemish of iust quarell in the person of Christ Iesu, whose name we would seeme to professe:
Truly this is much to be lamented, that our Adversaries can find no blemish of just quarrel in the person of christ Iesu, whose name we would seem to profess:
of the good successe whereof, as there is no hope at all els then by purging and cleansing the filthie puddles of our superstitions, the vnsauerie stenche whereof the Iewes can by no meanes disgest:
of the good success whereof, as there is no hope At all Else then by purging and cleansing the filthy puddles of our superstitions, the unsavoury stench whereof the Iewes can by no means digest:
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what remayneth for vs to do (my deare brethren and honourable fathers in the Lord) but that euery of vs in our vocation, employe all our endeuour, facultie and power, that nothing may be committed amongst vs, in our default from henceforth, whereby the true religion of Christ (which he gaue most pure without spot or blemish) may be defiled,
what remaineth for us to do (my deer brothers and honourable Father's in the Lord) but that every of us in our vocation, employ all our endeavour, faculty and power, that nothing may be committed among us, in our default from henceforth, whereby the true Religion of christ (which he gave most pure without spot or blemish) may be defiled,
Onely my request at this time is, that those grosse monuments of manifest idolatrie, those fantasticall deuises and friuolous forgeries of signes and Images,
Only my request At this time is, that those gross monuments of manifest idolatry, those fantastical devises and frivolous forgeries of Signs and Images,
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and those stagelike gestures and pelting trumperies, frequented in Churches, as are the praying for the dead, worshipping of creatures & signes, forbidding priests marriages,
and those stagelike gestures and pelting trumperies, frequented in Churches, as Are the praying for the dead, worshipping of creatures & Signs, forbidding Priests marriages,
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neither is any hope almost of redresse from great calamities, like to ensue, vnlesse we cast away this worshipping of idoles out of Christian congregations and Temples, (as I said before) and by this meanes enter vpon a new course of better conuersation and purer worshipping of God.
neither is any hope almost of redress from great calamities, like to ensue, unless we cast away this worshipping of Idols out of Christian congregations and Temples, (as I said before) and by this means enter upon a new course of better Conversation and Purer worshipping of God.
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But forasmuch as this notable enterprise of reformatiō of life, and purer discipline, hath ouer many aduersaries at this daye, such as will by no persuasion suffer themselues to be allured frō their accustomed impietie:
But forasmuch as this notable enterprise of Reformation of life, and Purer discipline, hath over many Adversaries At this day, such as will by no persuasion suffer themselves to be allured from their accustomed impiety:
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& that this wicked age ministreth no hope of recouerie by exhortation, and that nothing can auaile now to bring this to passe, but supplications and praiers:
& that this wicked age Ministereth no hope of recovery by exhortation, and that nothing can avail now to bring this to pass, but supplications and Prayers:
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because he will haue compassion on all, so he will vouchsafe to deliuer the Iewes from their infidelitie, all Christians from superstition and idolatrie,
Because he will have compassion on all, so he will vouchsafe to deliver the Iewes from their infidelity, all Christians from Superstition and idolatry,
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For which cause we humbly beseech thee also, most mylde Sauiour, which art appointed King ouer thy holy hill Sion to manifest thy selfe a redeemer vnto thy people out of that thy holy hil Sion, and to turne away vngodlines frō Iacob.
For which cause we humbly beseech thee also, most mild Saviour, which art appointed King over thy holy hill Sion to manifest thy self a redeemer unto thy people out of that thy holy hill Sion, and to turn away ungodliness from Iacob.
The Iewes looke for their Messias in vain: who, when so euer the true Messias commeth, wil not receiue him. And if he be a false Messias, he seru•th them to no purpose.
The Iewes look for their Messias in vain: who, when so ever the true Messias comes, will not receive him. And if he be a false Messias, he seru•th them to no purpose.
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