First, The person speaking [ Iesus spake: ] his speaking is amplified by a note of sedulitie and oftennesse in speaking [ Spake againe. ] Secondly, The persons to whom he spake, [ to them ] viz. the people of the Iewes, flocking together about him, not to the Pharisies.
First, The person speaking [ Iesus spoke: ] his speaking is amplified by a note of sedulity and oftennesse in speaking [ Spoke again. ] Secondly, The Persons to whom he spoke, [ to them ] viz. the people of the Iewes, flocking together about him, not to the Pharisees.
neither fainting, nor failing therein through want of earthly reward (as the maner of earthly men is) nor discouraged therefrom with the feare of his enemies In the Chapter aforegoing the Iewes seeking to kill him, he trauailed into Galilee,
neither fainting, nor failing therein through want of earthly reward (as the manner of earthly men is) nor discouraged therefrom with the Fear of his enemies In the Chapter aforegoing the Iewes seeking to kill him, he travailed into Galilee,
and from thence about the middle of the Feast to Ierusalem againe, where he taught continually in the Temple till the end of the last day of the Feast,
and from thence about the middle of the Feast to Ierusalem again, where he taught continually in the Temple till the end of the last day of the Feast,
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Likewise, Ioh. 4 34. Christ was wearied with trauaile, and thirstie, hauing neither drunke, nor eaten any thing since the morning, it being now mid-day,
Likewise, John 4 34. christ was wearied with travail, and thirsty, having neither drunk, nor eaten any thing since the morning, it being now midday,
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therefore occasion of preaching, by the comming of the Samaritans, at this instant, being offered, I must forget bodily hunger, I must not now regard bodily meate,
Therefore occasion of preaching, by the coming of the Samaritans, At this instant, being offered, I must forget bodily hunger, I must not now regard bodily meat,
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but I must redeeme the present occasion, with neglect of my body and bodily sustenance. Likewise, Math. 26. 55. I sate dayly teaching in the Temple among you, &c.
but I must Redeem the present occasion, with neglect of my body and bodily sustenance. Likewise, Math. 26. 55. I sat daily teaching in the Temple among you, etc.
Hereby the Ministers of Christ, are taught by his example to be laborious and painfull in the faithfull discharge of their office, in the distruction of the kingdome of sinne and Satan,
Hereby the Ministers of christ, Are taught by his Exampl to be laborious and painful in the faithful discharge of their office, in the destruction of the Kingdom of sin and Satan,
and in gathering and building vp the Church and kingdome of Christ, seeing that he hath sent them in like manner as his father sent him, as himselfe saith.
and in gathering and building up the Church and Kingdom of christ, seeing that he hath sent them in like manner as his father sent him, as himself Says.
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In Ioh. 4. 35. Christ exhorteth his Disciples to performe the duties of faithfull labourers in the Lords haruest, to be carefull in reaping his fruits;
In John 4. 35. christ exhorteth his Disciples to perform the duties of faithful labourers in the lords harvest, to be careful in reaping his fruits;
Say yee not, there are yet foure months, and then commeth the haruest? &c. As if he should say, you are so carefull for this earthly haruest, that you count the moneths, the weekes,
Say ye not, there Are yet foure months, and then comes the harvest? etc. As if he should say, you Are so careful for this earthly harvest, that you count the months, the weeks,
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euen in reaping and gathering soules into his barne, redeeming all times and occasions with losse of your meate, drinke, rest, sleepe, pleasures, &c. euen as earthly men do in the reaping and ining of their fruits.
even in reaping and gathering Souls into his bairn, redeeming all times and occasions with loss of your meat, drink, rest, sleep, pleasures, etc. even as earthly men do in the reaping and ining of their fruits.
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The wages is eternall life, and the beleeuing soules are eternall, Dan. 12. 3. They that turne many to righteousnesse, shall shine as the starres, for euer and euer.
The wages is Eternal life, and the believing Souls Are Eternal, Dan. 12. 3. They that turn many to righteousness, shall shine as the Stars, for ever and ever.
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Act. 3. 14. 15. Act 4 13. 19. 20. Act. 5. 29. 30. Act ▪ 7. 51. 52. Yea, ioyfully to suffer afflictions, Act. 5 41. They reioyced that they were counted worthy to suffer rebuke for the name of Christ.
Act. 3. 14. 15. Act 4 13. 19. 20. Act. 5. 29. 30. Act ▪ 7. 51. 52. Yea, joyfully to suffer afflictions, Act. 5 41. They rejoiced that they were counted worthy to suffer rebuke for the name of christ.
Secondly, this teacheth euery man to labour in his calling carefully and conscionably, approuing himselfe in all things to God, to a good conscience ▪ and to good men, Rom. 12. 6. 7. 8. Ephes. 4. 28. 2 Thess. 3. 10. Gen. 3. 19. Gen. 31. 6.
Secondly, this Teaches every man to labour in his calling carefully and Conscionably, approving himself in all things to God, to a good conscience ▪ and to good men, Rom. 12. 6. 7. 8. Ephesians 4. 28. 2 Thess 3. 10. Gen. 3. 19. Gen. 31. 6.
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or confuteth them, or reprooueth them, or curseth them, neither instructing, exhorting, nor dehorting them, which had beene in vaine, and to no purpose. Thus much of the Preface.
or confuteth them, or Reproveth them, or Curseth them, neither instructing, exhorting, nor dehorting them, which had been in vain, and to no purpose. Thus much of the Preface.
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We conceiue of Heauen by a Citie, whose walls, pauements and mansions are of gold, pearle, chrystal, emerald, &c. Reu. 21 ▪ We conceiue of Hel by a darke dungeon, a stinging serpent, a gnawing worme, a burning riuer of brimstone, Esay 30. 33. So heere the wisedome, loue, mercy,
We conceive of Heaven by a city, whose walls, pavements and mansions Are of gold, pearl, crystal, emerald, etc. Reu. 21 ▪ We conceive of Hell by a dark dungeon, a stinging serpent, a gnawing worm, a burning river of brimstone, Isaiah 30. 33. So Here the Wisdom, love, mercy,
and inuisible, and therefore could nothing mooue without stumbling, and falling, neither know whether to goe, Ioh. 12. 35. And what could be looked for but sudaine death? Againe, without light we should haue no knowledge of any thing:
and invisible, and Therefore could nothing move without stumbling, and falling, neither know whither to go, John 12. 35. And what could be looked for but sudden death? Again, without Light we should have no knowledge of any thing:
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the firmament, and elements, with all their creatures should be inuisible to vs, there should be nothing but blindnesse, ignorance, feare, horror, sorrow, despaire, we should be farre worse than the prisoner that lies in the bottome of a nastie dungeon:
the firmament, and elements, with all their creatures should be invisible to us, there should be nothing but blindness, ignorance, Fear, horror, sorrow, despair, we should be Far Worse than the prisoner that lies in the bottom of a nasty dungeon:
Light signifieth the glory of Heauen, the essence, and holinesse of God, the sonne of God, the doctrine of the Gospell, naturall vnderstanding, knowledge,
Light signifies the glory of Heaven, the essence, and holiness of God, the son of God, the Doctrine of the Gospel, natural understanding, knowledge,
and wisedome in the minde, the knowledge of the glory and wisedome of God in the saluation of the elect, holinesse of life, Christians, felicitie, and prosperitie, life.
and Wisdom in the mind, the knowledge of the glory and Wisdom of God in the salvation of the elect, holiness of life, Christians, felicity, and Prosperity, life.
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Contrarily, darkenesse signifieth Hell, the paines and of Hell, sinne and wickednesse, the blindnesse and ignorance of man since the fall, sinfull and lustfull liuing, the Gentiles that know not God, calamitie, and miserie, death.
Contrarily, darkness signifies Hell, the pains and of Hell, sin and wickedness, the blindness and ignorance of man since the fallen, sinful and lustful living, the Gentiles that know not God, calamity, and misery, death.
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These things are generally signified by Light and Darkenesse. But for the clearing of this perticular place, the light hath foure speciall significations.
These things Are generally signified by Light and Darkness. But for the clearing of this particular place, the Light hath foure special significations.
Secondly, in his other essentiall properties, as his power, wisedome, iustice, mercy, goodnesses Thirdly, in his vnspeakeable, complete, celestiall ioy, blessednesse, and felicitie.
Secondly, in his other essential properties, as his power, Wisdom, Justice, mercy, Goodnesses Thirdly, in his unspeakable, complete, celestial joy, blessedness, and felicity.
Concerning the second signification. I. God the father is the light of the world, but this light in him is inuisible to the world, and to Angels, 1 Tim. 6. 16. Who onely hath immortalitie,
Concerning the second signification. I. God the father is the Light of the world, but this Light in him is invisible to the world, and to Angels, 1 Tim. 6. 16. Who only hath immortality,
or who can thinke what the will of God is? Also, No man knoweth the father but the sonne, &c. Therefore this light of the world in the person of the father is hid & inuisible.
or who can think what the will of God is? Also, No man Knoweth the father but the son, etc. Therefore this Light of the world in the person of the father is hid & invisible.
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for by participation of his life, and light, he receiued life, motion, sence, and knowledge. Ioh. 1. 4. In it was life, and the life was the light of men.
for by participation of his life, and Light, he received life, motion, sense, and knowledge. John 1. 4. In it was life, and the life was the Light of men.
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The former naturall life, and light, which we receiued from him in the creation, is turned into darkenesse and death, through the enuy of the Deuill, and sinne.
The former natural life, and Light, which we received from him in the creation, is turned into darkness and death, through the envy of the devil, and sin.
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and for this purpose the word was made flesh, and dwelt among vs, 1 Ioh. 1. 1. That which was from the beginning (euen Christ, God eternall) which we haue heard (euen the same Christ made man) which we haue seene with our eies, which we haue looked vpon,
and for this purpose the word was made Flesh, and dwelled among us, 1 John 1. 1. That which was from the beginning (even christ, God Eternal) which we have herd (even the same christ made man) which we have seen with our eyes, which we have looked upon,
he alone of God is made vnto vs, wisedome, righteousnesse, sanctification and redemption, 1 Cor. 1. 30. This place is a plaine exposition of these words, [ I am the light of the World;
he alone of God is made unto us, Wisdom, righteousness, sanctification and redemption, 1 Cor. 1. 30. This place is a plain exposition of these words, [ I am the Light of the World;
for God hath fully reueiled himselfe in Christ, and by him to vs, and by no other meanes, Colos. 2. 3. In him are hid all the treasures of Wisedome and knowledge, and if all be in him,
for God hath Fully revealed himself in christ, and by him to us, and by no other means, Colos 2. 3. In him Are hid all the treasures of Wisdom and knowledge, and if all be in him,
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but consumate, and finished in the resurrection of the last day, when body and soule being revnited and ioyned together, shall remaine for euer with Christ in his kingdome of glory.
but consummate, and finished in the resurrection of the last day, when body and soul being Reunited and joined together, shall remain for ever with christ in his Kingdom of glory.
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Now, that which the Apostle saith there, that Christ is our wisedome, righteousnesse, sanctification and redemption, is all one with that, which Christ saith heere, I am the light of the world:
Now, that which the Apostle Says there, that christ is our Wisdom, righteousness, sanctification and redemption, is all one with that, which christ Says Here, I am the Light of the world:
or other, in whole, or in the least part, let him heare the Apostle, Colos. 2. 8 ▪ 9. Beware least there be any man, that spoile you through philosophies and vaine deceit through the traditions of men, according to the rudiments of the world, and not after Christ:
or other, in Whole, or in the least part, let him hear the Apostle, Colos 2. 8 ▪ 9. Beware lest there be any man, that spoil you through philosophies and vain deceit through the traditions of men, according to the rudiments of the world, and not After christ:
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The holy Ghost is the light of the world, Though God the Sonne be the wisedome and word of the father, giuing light and life to the spirituall world, that is, the companie of the regenerate,
The holy Ghost is the Light of the world, Though God the Son be the Wisdom and word of the father, giving Light and life to the spiritual world, that is, the company of the regenerate,
and tooke flesh on him to manifest, and participate this light to vs, & the holy Ghost is light proceeding from both, being sent of the Father and the Sonne to enlighten vs. But the Son is the light of the World in a more peculiar maner,
and took Flesh on him to manifest, and participate this Light to us, & the holy Ghost is Light proceeding from both, being sent of the Father and the Son to enlighten us But the Son is the Light of the World in a more peculiar manner,
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Ioh. 17. 3. Psal. 119. 105. Ioh. 24. 13. Concerning the fourth signification: Christians, and Christian life are the light of the World, and especially the Ministers of the Word. 2 Cor. 4. 6. God that commanded the light to shine out of darkenesse, is hee which hath shined in our hearts, to giue the light of the knowledge of the glory of God in the face of Christ Iesus.
John 17. 3. Psalm 119. 105. John 24. 13. Concerning the fourth signification: Christians, and Christian life Are the Light of the World, and especially the Ministers of the Word. 2 Cor. 4. 6. God that commanded the Light to shine out of darkness, is he which hath shined in our hearts, to give the Light of the knowledge of the glory of God in the face of christ Iesus.
Ephes. 5. 8. Yee were once darkenesse, but now are yee light in the Lord, that is, you are now enlightened by the word of truth, let your conuersation be according to the truth, Phil. 2. 15. Be blamelesse and pure,
Ephesians 5. 8. Ye were once darkness, but now Are ye Light in the Lord, that is, you Are now enlightened by the word of truth, let your Conversation be according to the truth, Philip 2. 15. Be blameless and pure,
againe the righteous loue the light, because it discouers sinne, which they hate, and manifesteth the right way vnto them, into which they desire to enter,
again the righteous love the Light, Because it discovers sin, which they hate, and manifesteth the right Way unto them, into which they desire to enter,
Act. 7. 52. Which of the Prophets haue not your fathers persecuted, and they haue slaine them that shewed before of the comming of that iust, &c. Which were the slaughter-houses of the Prophets,
Act. 7. 52. Which of the prophets have not your Father's persecuted, and they have slain them that showed before of the coming of that just, etc. Which were the slaughterhouses of the prophets,
and Saints, before Christ? euen Samaria and Ierusalem, Mat. 23. 37. Euen Ierusalem, where was the Temple and worship of God, where aboue all places in the world, Gods name was called vpon.
and Saints, before christ? even Samaria and Ierusalem, Mathew 23. 37. Eve Ierusalem, where was the Temple and worship of God, where above all places in the world, God's name was called upon.
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In Acts 24. 5. Paul is counted a pestilent fellow, a moouer of sedition, a maintainer of the sect of the Nazarites, In the vers. 14. his doctrine is called Heresie, chap. 26. 44. Madnesse. 1. Cor. 4. 13. We are counted the of-scourings of al things.
In Acts 24. 5. Paul is counted a pestilent fellow, a mover of sedition, a maintainer of the sect of the nazarites, In the vers. 14. his Doctrine is called Heresy, chap. 26. 44. Madness. 1. Cor. 4. 13. We Are counted the of-scourings of all things.
In the primitiue Church what euills soeuer happened to the City, or prouinces of Rome, whether famine, pestilence, earth-quakes, warres, vnseasonable weather, the Christians were thought to be the causes thereof: whereupon rose great persecutions;
In the primitive Church what evils soever happened to the city, or Provinces of Room, whither famine, pestilence, earthquakes, wars, unseasonable weather, the Christians were Thought to be the Causes thereof: whereupon rose great persecutions;
whereas indeed they themselues were the causes thereof, which by reason of their vnbeliefe, and malice, brought these iudgements of God vpon thei owne heads.
whereas indeed they themselves were the Causes thereof, which by reason of their unbelief, and malice, brought these Judgments of God upon they own Heads.
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Worldly peace, rest, safety, liberty, prosperity is all that the carnall man seeketh for, or careth for, making the end of their owne doings and Gods doings also, the rest, ease,
Worldly peace, rest, safety, liberty, Prosperity is all that the carnal man seeks for, or Careth for, making the end of their own doings and God's doings also, the rest, ease,
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though not in outward shew, yet in spirit, yea, making themselues their owne Idols, Ioh. 11. 48. If we let him alone, all men will beleeue in him, and the Romanes will come and take away both our place, and the Nation.
though not in outward show, yet in Spirit, yea, making themselves their own Idols, John 11. 48. If we let him alone, all men will believe in him, and the Romans will come and take away both our place, and the nation.
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And because indeed that it could not but be against them (for the preaching of Iesus to be the sonne of God, the Prince and Sauiour of the world must needs conuince them of rebellion and murther, to their vtter disgrace, shame,
And Because indeed that it could not but be against them (for the preaching of Iesus to be the son of God, the Prince and Saviour of the world must needs convince them of rebellion and murder, to their utter disgrace, shame,
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True it is indeed, that as there are true Preachers, and true beleeuers, so Satan stirs vp counterfeits, that haue an outward shew and resemblance of them,
True it is indeed, that as there Are true Preachers, and true believers, so Satan stirs up counterfeits, that have an outward show and resemblance of them,
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But now to conclude this first part, let me leaue this as a bone for the world to gnaw on, that stumbling blockes shall euer be cast before the feet of the wicked,
But now to conclude this First part, let me leave this as a bone for the world to gnaw on, that stumbling blocks shall ever be cast before the feet of the wicked,
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and preferment sake in the world, are called their followers. II. They that hold on some sect of the Philosophers schooles, are called their followers. III.
and preferment sake in the world, Are called their followers. II They that hold on Some sect of the Philosophers Schools, Are called their followers. III.
When Christ the light and life of the world preached the Gospell of saluation to the world, in the outward forme and appearance of the Prophets that were before him,
When christ the Light and life of the world preached the Gospel of salvation to the world, in the outward Form and appearance of the prophets that were before him,
Some followed him to be cured of their diseases, and infirmities, Mat. 15. 30. Great multitudes came, hauing with them the halt, blind, dumbe, maimed, &c. Thus the ten leapers followed him,
some followed him to be cured of their diseases, and infirmities, Mathew 15. 30. Great Multitudes Come, having with them the halt, blind, dumb, maimed, etc. Thus the ten leapers followed him,
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Luke 17. 17. II. Some ▪ followed him to gaze on him and his miracles, and for this purpose Herod was glad when Pilate had sent him to him, hauing been desirous of a long season to see him,
Lycia 17. 17. II some ▪ followed him to gaze on him and his Miracles, and for this purpose Herod was glad when Pilate had sent him to him, having been desirous of a long season to see him,
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because he had heard many things of him, & trusted to see some signe done by him. Luk. 23. 8. III. Some followed him for their bellies sake, as many doe in these dayes. Thus Iudas followed him;
Because he had herd many things of him, & trusted to see Some Signen done by him. Luk. 23. 8. III. some followed him for their bellies sake, as many do in these days. Thus Iudas followed him;
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Thus also a great multitude followed him ouer the sea of Tiberias, and from thence backe to Capernaum, Iohn 6. 26. Verily, verily, I say vnto you, you seeke me not because of the miracles,
Thus also a great multitude followed him over the sea of Tiberias, and from thence back to Capernaum, John 6. 26. Verily, verily, I say unto you, you seek me not Because of the Miracles,
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and the Herodians, which thought that Herod was the Christ. These are carnall and hypocriticall followers, which neither are meant of here in this place.
and the Herodians, which Thought that Herod was the christ. These Are carnal and hypocritical followers, which neither Are meant of Here in this place.
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and are obedient to it, that is, they suffer themselues to be ruled, and gouerned by their chiefe shepheard Iesus Christ, speaking to them and calling them to him in his word,
and Are obedient to it, that is, they suffer themselves to be ruled, and governed by their chief shepherd Iesus christ, speaking to them and calling them to him in his word,
Mat. 23. 31. But mark the cause why they heare & obey him, in these words (And I know them.) This knowing is not onely vnderstood of Gods foreknowledge, whereby he knew who were his from before all times,
Mathew 23. 31. But mark the cause why they hear & obey him, in these words (And I know them.) This knowing is not only understood of God's foreknowledge, whereby he knew who were his from before all times,
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as deare children. This verse is a conclusion of an exhortation of the last end of the verse afore going, forgiue ye one another, euen as God for Christs sake hath forgiuen you:
as deer children. This verse is a conclusion of an exhortation of the last end of the verse afore going, forgive you one Another, even as God for Christ sake hath forgiven you:
For the first, it is commanded Ios. 24. 14. Feare the Lord and serue him in vprightnesse and truth, 1 Sam. 12. 24. Feare the Lord and serue him in truth with all thy heart.
For the First, it is commanded Ios. 24. 14. fear the Lord and serve him in uprightness and truth, 1 Sam. 12. 24. fear the Lord and serve him in truth with all thy heart.
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The reason of the commandement is in the words following, drawne from the coniunction of our members (for we are one anothers members) but whose members are we? that the 15. verse declareth, of Christ our head, into whom we grow,
The reason of the Commandment is in the words following, drawn from the conjunction of our members (for we Are one another's members) but whose members Are we? that the 15. verse Declareth, of christ our head, into whom we grow,
for as they follow him in holinesse, righteousnesse, mercifulnesse, loue, truth, vprightnesse, so also in all other things. 1 Pet. 1. 15. As he which hath called you is holy,
for as they follow him in holiness, righteousness, mercifulness, love, truth, uprightness, so also in all other things. 1 Pet. 1. 15. As he which hath called you is holy,
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wild Oliues, Rom. 11. 24. Bastards and runnagates, as Cain and Cham, vntill God adopt vs into his family, giuing vs the spirit of sonnes, of his owne free mercy,
wild Olive, Rom. 11. 24. Bastards and runagates, as Cain and Cham, until God adopt us into his family, giving us the Spirit of Sons, of his own free mercy,
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and grace, Tit. 3. 5. 6 Ezech. 36. 26. 17. Because this politicall terme of adoption is vsed often in the Epistles, I will briefly declare the meaning thereof.
and grace, Tit. 3. 5. 6 Ezekiel 36. 26. 17. Because this political term of adoption is used often in the Epistles, I will briefly declare the meaning thereof.
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legall generation is a politicall act maintaining nature, ordained for their comfort, which haue no chidren, the law prouiding children for them, whom nature hath failed.
Legal generation is a political act maintaining nature, ordained for their Comfort, which have no Children, the law providing children for them, whom nature hath failed.
and vnder no mans power, authority or command, viz. neither of father, or master, is receiued into the place of a sonne, by an other, which thus by law becommeth his father.
and under no men power, Authority or command, viz. neither of father, or master, is received into the place of a son, by an other, which thus by law becomes his father.
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And although the adoptour cannot giue the spirit of a sonne vnto him (which only the naturall father can do) yet is the adopted so obliged & bound to him for those so great benefits both of freedome and inheritance,
And although the adoptour cannot give the Spirit of a son unto him (which only the natural father can do) yet is the adopted so obliged & bound to him for those so great benefits both of freedom and inheritance,
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and we miserable wretches yeelded our selues willingly, yea with delight, into subiection, and homage vnto them, being destitute of the knowledge of God and godlines.
and we miserable wretches yielded our selves willingly, yea with delight, into subjection, and homage unto them, being destitute of the knowledge of God and godliness.
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Who because he was not only perfect man, but perfect God also, did by the spirit of sanctification free himselfe from the graue, the punishment, and imputation of our sinnes;
Who Because he was not only perfect man, but perfect God also, did by the Spirit of sanctification free himself from the graven, the punishment, and imputation of our Sins;
This sanctifying spirit of the sonne hath the Father giuen vs, that by the power thereof our bond-mens minds, wills, affections, might be mortified and crucified;
This sanctifying Spirit of the son hath the Father given us, that by the power thereof our bondmen's minds, wills, affections, might be mortified and Crucified;
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and that sonne-like and spirituall minds, wills, affections, might be put into vs, daily renuing vs into the nature of ingenuous, and freeborne sonnes.
and that sonlike and spiritual minds, wills, affections, might be put into us, daily renewing us into the nature of ingenuous, and freeborn Sons.
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Therefore it is apparant, that it is the spirit which quickneth, begetteth, fashioneth, and conformeth the children of God into the similitude and likenes of God their father, wherein at the first they were created,
Therefore it is apparent, that it is the Spirit which Quickeneth, begetteth, fashioneth, and conformeth the children of God into the similitude and likeness of God their father, wherein At the First they were created,
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euen so the child of God doth imitate and follow Christ by the vnion of the spirit of God and Christ, which the Apostle calls participation of the diuine nature. 2 Pet. 1. 4. Wherby most great and pretious promises are giuen vnto vs, that by them ye should be partakers of the godly nature, in that ye flee the corruption which is in the world through lust.
even so the child of God does imitate and follow christ by the Union of the Spirit of God and christ, which the Apostle calls participation of the divine nature. 2 Pet. 1. 4. Whereby most great and precious promises Are given unto us, that by them you should be partakers of the godly nature, in that you flee the corruption which is in the world through lust.
11. 2. Because hee begetteth, worketh, and increaseth those vertues and graces in vs. Likewise the spirit of meeknesse, Galat. 6. 1. The spirit of faith. 2 Cor. 4. 13. The spirit of loue. 2 Tim. 1. 7. Moreouer the Apostles were partakers of the diuine nature in respect of those extraordinary gifts wherewith they were endued for the execution of their Apostolicall office.
11. 2. Because he begetteth, works, and increases those Virtues and graces in us Likewise the Spirit of meekness, Galatians 6. 1. The Spirit of faith. 2 Cor. 4. 13. The Spirit of love. 2 Tim. 1. 7. Moreover the Apostles were partakers of the divine nature in respect of those extraordinary Gifts wherewith they were endued for the execution of their Apostolical office.
So that to follow the light is to haue our conuersation in this world according to the word of God, which by his sonne he hath sent and reuealed to vs,
So that to follow the Light is to have our Conversation in this world according to the word of God, which by his son he hath sent and revealed to us,
and is effectuall in them that are saued, bringing them out of the darknesse of this world into the glorious light and sunshine of his kingdome and grace. Thus much of the exhortation.
and is effectual in them that Are saved, bringing them out of the darkness of this world into the glorious Light and sunshine of his Kingdom and grace. Thus much of the exhortation.
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What it is to walke or liue in darknesse, the Apostle plainly declareth, Ephes. 4. 17. 18. 19. the 17 verse is a dehortation, Walke not as other Gentiles doe in the vanity of their minds.
What it is to walk or live in darkness, the Apostle plainly Declareth, Ephesians 4. 17. 18. 19. the 17 verse is a dehortation, Walk not as other Gentiles do in the vanity of their minds.
In the two verses following, he farther expresseth this vaine and foolish life of the Gentiles, shewing and declaring it by the causes thereof, which are two.
In the two Verses following, he farther Expresses this vain and foolish life of the Gentiles, showing and declaring it by the Causes thereof, which Are two.
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after the image of him that hath created him, and in true righteousnesse and holinesse. Ephes. 5. 24. Put on the new man, which after God is created in righteousnesse and true holinesse.
After the image of him that hath created him, and in true righteousness and holiness. Ephesians 5. 24. Put on the new man, which After God is created in righteousness and true holiness.
but after that by the fall man was separated from God, this light was darkned, that is, this knowledge was corrupted with ignorance as a punishment of the fall,
but After that by the fallen man was separated from God, this Light was darkened, that is, this knowledge was corrupted with ignorance as a punishment of the fallen,
Spirituall life is that which we haue by regeneration or new birth, which is the action of the holy Ghost begetting faith in vs, by the power whereof we destroy the body of sinne,
Spiritual life is that which we have by regeneration or new birth, which is the actium of the holy Ghost begetting faith in us, by the power whereof we destroy the body of sin,
This life of God Paul doth plainly declare, Gal. 2. 19. 20. That I might liue to God I am crucified with Christ (as touching the old man) 20. Thus I liue, yet not I now,
This life of God Paul does plainly declare, Gal. 2. 19. 20. That I might live to God I am Crucified with christ (as touching the old man) 20. Thus I live, yet not I now,
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and newnesse of life by the cause (And in that I now liue in the flesh, I liue by the faith of the sonne of God.) The Gentiles and prophane persons are far from this godly life.
and newness of life by the cause (And in that I now live in the Flesh, I live by the faith of the son of God.) The Gentiles and profane Persons Are Far from this godly life.
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their ignorance is declared by the cause also, to wit, the hardnesse of their heart, which is the peruersenesse of the will and of the affections in the heart.
their ignorance is declared by the cause also, to wit, the hardness of their heart, which is the perverseness of the will and of the affections in the heart.
therefore God giueth them vp into a reprobate minde voide of all iudgement. Rom, 1. 28. This is the first cause of vaine, foolish, and fruitlesse liuing.
Therefore God gives them up into a Reprobate mind void of all judgement. Rom, 1. 28. This is the First cause of vain, foolish, and fruitless living.
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and putteth out the light of reason, which bringeth a curse vpon the conscience, and taketh away all remorse of sinne, which is a token of reprobation.
and putteth out the Light of reason, which brings a curse upon the conscience, and Takes away all remorse of sin, which is a token of reprobation.
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The Apostle calleth it a seared conscience that cannot bleed. 1 ▪ Tim. 4. 2. Thus haue I shewed what it is to walke in darknesse which is to liue, not according to the knowledge of God,
The Apostle calls it a seared conscience that cannot bleed. 1 ▪ Tim. 4. 2. Thus have I showed what it is to walk in darkness which is to live, not according to the knowledge of God,
Blacke, and white, good and euill, hurtfull things and profitable things are not discerned So in spirituall darknesse, men call good euill, and euill good;
Black, and white, good and evil, hurtful things and profitable things Are not discerned So in spiritual darkness, men call good evil, and evil good;
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sinne is delightfull and sweet to them, yea they coun tit abhomination todepart from euill. 1 Pet. 4. 4. Wherein it seemeth strange vnto them, that yee run not with them to the same excesse of riot,
sin is delightful and sweet to them, yea they con tit abomination todepart from evil. 1 Pet. 4. 4. Wherein it seems strange unto them, that ye run not with them to the same excess of riot,
or heape of beasts, foules, and men, one thing treading other vnder foot, nothing but hunger, thirst, cold, nakednesse, feare, terrours, sorrow, despaire, mourning,
or heap of beasts, fowls, and men, one thing treading other under foot, nothing but hunger, thirst, cold, nakedness, Fear, terrors, sorrow, despair, mourning,
yea, they degenerate into the natures of all noisome and venemous beasts. First, they hatch cockatrice egges, that is, whatsoeuer commeth from them is deadly poyson.
yea, they degenerate into the nature's of all noisome and venomous beasts. First, they hatch cockatrice eggs, that is, whatsoever comes from them is deadly poison.
Mat. 3. 7. Thirdly, They are as fed horses, of vnbrideled and adulterous lusts, Ier. 5. 8. Fourthly, Reioycing and neighing in the victory and downfall of their neighbours, like to strong horses.
Mathew 3. 7. Thirdly, They Are as fed Horses, of unbridled and adulterous Lustiest, Jeremiah 5. 8. Fourthly, Rejoicing and neighing in the victory and downfall of their neighbours, like to strong Horses.
Ier. 50. 11. Fiftly, destroying their Prophets, teachers, instructors, and the poore, like to Lyons. Ier. 2. 30. Psal. 10. 9. & 22. 13. Sixtly, subtile and wilely to deceiue, like Foxes.
Jeremiah 50. 11. Fifty, destroying their prophets, Teachers, instructors, and the poor, like to Lyons. Jeremiah 2. 30. Psalm 10. 9. & 22. 13. Sixty, subtle and wilely to deceive, like Foxes.
and without all mercy, like to wolues, Mat. 7. 15. Where the light of the Gospell shineth not in the hearts and mindes of men what can there be but pride, vaineglory, drunkennesse, excessiue drinkings, oppression, deceiuing one another,
and without all mercy, like to wolves, Mathew 7. 15. Where the Light of the Gospel shines not in the hearts and minds of men what can there be but pride, vainglory, Drunkenness, excessive drinkings, oppression, deceiving one Another,
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and being deceiued, euery Superiour treading his Inferiour vnder foote; politicke and craftie circumuenting one another, wily intrapping and insnaring one another;
and being deceived, every Superior treading his Inferior under foot; politic and crafty circumventing one Another, wily intrapping and ensnaring one Another;
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cousenage, fraudulent dealing, dissembling and lying in bargaining, bloodsucking by cruell oppression hatefull and heathenish rent-racking, vaine and prodigall spending, voluptuous liuing,
cozenage, fraudulent dealing, dissembling and lying in bargaining, bloodsucking by cruel oppression hateful and Heathenish rent-racking, vain and prodigal spending, voluptuous living,
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and licentious gaming, murthers, enuy, ill will, contention ▪ and trouble, whoredomes, adulteteries, and wantonnesse? These and such like, are the workes of darknesse,
and licentious gaming, murders, envy, ill will, contention ▪ and trouble, whoredoms, adulteteries, and wantonness? These and such like, Are the works of darkness,
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I say, the naturall knowledge of God in Adam before the fall, was the light of naturall life, which life stood in absolute holinesse, which was his perfect obedience to the first Table,
I say, the natural knowledge of God in Adam before the fallen, was the Light of natural life, which life stood in absolute holiness, which was his perfect Obedience to the First Table,
and buildings are of Golde, Pearle, Emeraldes, Chrysolites, Carbuncles, and all costly ornaments, a thousand times excelling the Sanctum Sanctorum of Salomons Temple in glory.
and buildings Are of Gold, Pearl, Emeralds, Chrysolites, Carbuncles, and all costly Ornament, a thousand times excelling the Sanctum Sanctorum of Solomon's Temple in glory.
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Hee I say that denying carnall wisedome, and fleshly lusts, doth follow him, is enlightned to see and behold the glory of God in sauing the elect ▪ by and through Christ, which the Gospell setteth forth:
He I say that denying carnal Wisdom, and fleshly Lustiest, does follow him, is enlightened to see and behold the glory of God in Saving the elect ▪ by and through christ, which the Gospel sets forth:
And by vertue of this light and sauing knowledge is he made partaker of the diuine nature, that is quickned to liue the life of God, which stands in new obedience.
And by virtue of this Light and Saving knowledge is he made partaker of the divine nature, that is quickened to live the life of God, which Stands in new Obedience.
First, to beleeue in him, as it is in the verse following, while yee haue light, beleeue in the light, &c. first, I say, to walke in the light signifieth to beleeue in Christ, our wisedome, righteousnesse, sanctification, redemption.
First, to believe in him, as it is in the verse following, while ye have Light, believe in the Light, etc. First, I say, to walk in the Light signifies to believe in christ, our Wisdom, righteousness, sanctification, redemption.
And he that walketh not in the light of the Gospell, walketh in darknesse, euen after the imagination of his owne corrupt heart, in the craftinesse and deceiueablenesse of fleshly lusts.
And he that walks not in the Light of the Gospel, walks in darkness, even After the imagination of his own corrupt heart, in the craftiness and deceiueablenesse of fleshly Lustiest.
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Secondly, the light is pleasant, delightfull, cheerfull, comfortable, ioyfull, and hopefull; but in the absence of light there is heauinesse, sadnesse, sleepinesse, pensiuenesse, sorrowfulnesse, dispairfulnesse, fearefulnesse:
Secondly, the Light is pleasant, delightful, cheerful, comfortable, joyful, and hopeful; but in the absence of Light there is heaviness, sadness, sleepiness, pensiveness, sorrowfulness, dispairfulnesse, fearfulness:
euen so, this sauing knowledge placeth the soule in much more happinesse, and felicity, affording true and euerlasting pleasures, true delights, true cheerfulnesse, true comforts, true ioyes, true hope, which the miseries and afflictions of this life cannot abolish or corrupt, seeing that they are the rayes and beames of the Sunne of righteousnesse, shining in vs. How inuincible,
even so, this Saving knowledge places the soul in much more happiness, and felicity, affording true and everlasting pleasures, true delights, true cheerfulness, true comforts, true Joys, true hope, which the misery's and afflictions of this life cannot Abolah or corrupt, seeing that they Are the rays and beams of the Sun of righteousness, shining in us How invincible,
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and elements below, euen so this sauing knowledge is the life of the spirituall world, that is, the companie of Gods elect, kindling spirituall life in them, giuing spirituall wisedome, vnderstanding, reason, sense, motion,
and elements below, even so this Saving knowledge is the life of the spiritual world, that is, the company of God's elect, kindling spiritual life in them, giving spiritual Wisdom, understanding, reason, sense, motion,
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For by vertue hereof, we discerne betweene good and euill, betweene holinesse and prophanenesse, betweene true wisedome and worldly craftinesse, betweene the true worship of God,
For by virtue hereof, we discern between good and evil, between holiness and profaneness, between true Wisdom and worldly craftiness, between the true worship of God,
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between God and the Diuell, who can transforme himselfe into an Angell of light, to blinde the eyes of Infidels, that they that want this knowledge discerne little or nothing at all between the one and the other,
between God and the devil, who can transform himself into an Angel of Light, to blind the eyes of Infidels, that they that want this knowledge discern little or nothing At all between the one and the other,
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euen so this sauing knowledge sheweth the right way to eternall blisse, and guideth vs without falling into the pitfalls of Satan, and this wicked world. FINIS.
even so this Saving knowledge shows the right Way to Eternal bliss, and guideth us without falling into the pitfalls of Satan, and this wicked world. FINIS.
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