Nazareth and Bethlehem, or, Israels portion in the sonne of Iesse. And, mankinds comfort from the weaker sexe Tvvo sermons preached in St Maryes Church in Oxford. By Thomas Iackson, Bachelour of Divinitie, and fellow of Corpus Christi College in Oxford.
For a voice was heard in Ramah mourning and bitter weeping, Rahel weeping for her children refused to be comforted because they were not, in the land of her buriall & their fathers birth.
For a voice was herd in Ramah mourning and bitter weeping, Rachel weeping for her children refused to be comforted Because they were not, in the land of her burial & their Father's birth.
For the Lord had put vp Ephraims lamentation, with Rahels teares for Beniamin, disirous, as he himselfe in the verses following protests, to prepare one & the same medicine for both their maladies.
For the Lord had put up Ephraim's lamentation, with Rahels tears for Benjamin, disirous, as he himself in the Verses following protests, to prepare one & the same medicine for both their maladies.
2 But as Ephraims intemperancie had beene greater, more wilfull, and of longer continuance, then Iudahs or Beniamins had beene, to his recoverie was now more difficult,
2 But as Ephraim's intemperancy had been greater, more wilful, and of longer Continuance, then Judas or Benjamites had been, to his recovery was now more difficult,
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and put his heavenly physitian to a greater plunge then whē it enforc'd him to cry out, O Ephraim what shall I doe vnto thee ? He was become as a man whose nature is so farre spent that no physicke can be safely administred to him.
and put his heavenly Physician to a greater plunge then when it enforced him to cry out, Oh Ephraim what shall I do unto thee? He was become as a man whose nature is so Far spent that no physic can be safely administered to him.
Long calamitie and distresse brings oftimes the soules of Gods children so farre out of rast with his sweetest mercies, that they loath their very proffer no lesse then sicke men doe the sight of meat.
Long calamity and distress brings Oftimes the Souls of God's children so Far out of Rast with his Sweetest Mercies, that they loath their very proffer no less then sick men do the sighed of meat.
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The best of them albeit they mistrust not the truth of Gods promises vnto Abraham ; yet doubt whether theirs and their fathers sinnes haue not forfaited their interest in thē.
The best of them albeit they mistrust not the truth of God's promises unto Abraham; yet doubt whither theirs and their Father's Sins have not forfeited their Interest in them.
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If they acknowledge Gods summons for Iudahs returne & theirs to be the same, yet with old Anchises in like case, they finde a difference in their estates, — Vos ô quibus integer aeui Sanguis ait soliáae { que } suo stant robore vires Vos agitate fugam. —
If they acknowledge God's summons for Judas return & theirs to be the same, yet with old Anchises in like case, they find a difference in their estates, — Vos o quibus integer aeui Sanguis ait soliáae { que } Sue stant robore vires Vos agitate fugam. —
Such as bad fresh and liuely spirits to weild their strong and able limmes, seeing their armes could not defend their country from the violence of their enimies, might vse the benefit of their legs to escape their buriall in her ruines.
Such as bad fresh and lively spirits to wield their strong and able limbs, seeing their arms could not defend their country from the violence of their enemies, might use the benefit of their legs to escape their burial in her ruins.
But sure, if the Gods intended Anchises any longer lease of his life, they would allow house-rome to his aged bones in Troy. Thus why Iudah and Beniamin should returne vnto their borders, distrustfull Ephraim could conceaue these or like reasons.
But sure, if the God's intended Anchises any longer lease of his life, they would allow houseroom to his aged bones in Troy. Thus why Iudah and Benjamin should return unto their borders, distrustful Ephraim could conceive these or like Reasons.
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The time of their captivitie is not set so long ▪ but many which haue seene Ierusalem in her glorie, may liue to see the citie built vp vpon her owne heape,
The time of their captivity is not Set so long ▪ but many which have seen Ierusalem in her glory, may live to see the City built up upon her own heap,
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and bee as a shelter to the tender graffes that must sprout out of the lower shrubs of Iudah: but he that shall looke vpon the remedilesse spoile and wast, long since made throughout all the mountaines of Samariah ;
and be as a shelter to the tender graffs that must sprout out of the lower shrubs of Iudah: but he that shall look upon the remediless spoil and wast, long since made throughout all the Mountains of Samaria;
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will he not take vp his parable and say, Ephraim is as a wood destroyed, wherein is never a Samplar left? The youngest sprig that was removed thence, is now doated or withered with Eld in a strange and wearyish soile.
will he not take up his parable and say, Ephraim is as a wood destroyed, wherein is never a Sampler left? The youngest sprig that was removed thence, is now doted or withered with Eld in a strange and wearyish soil.
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How many of our fathers, which had never seene the light in the land of their conception, being brought captiues hither in the wombe, haue wee seene, (after their sight had failed them,
How many of our Father's, which had never seen the Light in the land of their conception, being brought captives hither in the womb, have we seen, (After their sighed had failed them,
wherein that God, which was a louing father to all the sonnes of Abraham, appeares more anxious and sollicitous for Ephraim, then for Iudah and Beniamin, whose returne from captivitie was more speedie and entire.
wherein that God, which was a loving father to all the Sons of Abraham, appears more anxious and solicitous for Ephraim, then for Iudah and Benjamin, whose return from captivity was more speedy and entire.
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And my Prophet from foreknowledge of this distrustfull temper in Ephraim, makes triall of so many courses to make him rellish Gods promises, which he condites of purpose for his palate in sweetest tearmes of dearest loue;
And my Prophet from foreknowledge of this distrustful temper in Ephraim, makes trial of so many courses to make him relish God's promises, which he condites of purpose for his palate in Sweetest terms of dearest love;
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sometimes intreating him vnder the name of Ephraim, sometimes vnder the name of Israel, as if hee would trie whether the one were not more luckie then the other.
sometime entreating him under the name of Ephraim, sometime under the name of Israel, as if he would try whither the one were not more lucky then the other.
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Thou shalt yet plant vines vpon the mountaines of Samaria, and the planters that plant them shall make them common. Sometimes recounting his former kindnesse.
Thou shalt yet plant vines upon the Mountains of Samaria, and the planters that plant them shall make them Common. Sometime recounting his former kindness.
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Sometimes againe, like a pensiue father iealous of every occasion that might scarre a fugitiue, wild vntamed sonne from approaching his presence, he protests his sorrow for his severe chastisements past.
Sometime again, like a pensive father jealous of every occasion that might scar a fugitive, wild untamed son from approaching his presence, he protests his sorrow for his severe chastisements passed.
Turne againe O virgin Israel (for thou shalt no more be obbraided with the adulteries of Samariah) turne againe to these thy cities my beloued daughter, my pleasant child only refractorie and rebellious in this, that thou wilt not hasten thy retire,
Turn again Oh Virgae Israel (for thou shalt no more be obbraided with the adulteries of Samaria) turn again to these thy cities my Beloved daughter, my pleasant child only refractory and rebellious in this, that thou wilt not hasten thy retire,
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Wee must needs then with venerable antiquitie, and some most ancient reformers of the religion, which we professe, acknowledge some extraordinarie matter to be here promised.
we must needs then with venerable antiquity, and Some most ancient reformers of the Religion, which we profess, acknowledge Some extraordinary matter to be Here promised.
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and we may well dispence with ordinarie translations, for not fully expressing them, when as many learned Commentators otherwise very skilful in the Hebrew, scarce deigne to take notice of their true and proper grammaticall value, much lesse of their prophetical references or importances.
and we may well dispense with ordinary Translations, for not Fully expressing them, when as many learned Commentators otherwise very skilful in the Hebrew, scarce deign to take notice of their true and proper Grammatical valve, much less of their prophetical references or importances.
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The first NONLATINALPHABET translated as you haue heard, in the earth, which phrase in our English is vsually as much as if he had said, in orbe terrarū, in the world ;
The First translated as you have herd, in the earth, which phrase in our English is usually as much as if he had said, in orbe terrarū, in the world;
whereas by the circumstances of the place, and consonancie to the Hebrew dialect (most frequēt in propheticall writings) it must be restrained vnto that part of the earth, wherevnto hee sollicits these Israelites, returne.
whereas by the Circumstances of the place, and consonancy to the Hebrew dialect (most frequent in prophetical writings) it must be restrained unto that part of the earth, whereunto he solicits these Israelites, return.
I create a new thing in the land, to wit, of Israel, or the kingdome of Ephraim, as it is opposed vnto the two other Tribes: as Pomeranus hath learnedly obserued.
I create a new thing in the land, to wit, of Israel, or the Kingdom of Ephraim, as it is opposed unto the two other Tribes: as Pomeranian hath learnedly observed.
5 The sacred mysterie of this speech may best appeare by comparing this new creation of the second Adam in the Virgins wombe, with the creation of the first woman in Adam :
5 The sacred mystery of this speech may best appear by comparing this new creation of the second Adam in the Virgins womb, with the creation of the First woman in Adam:
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The reason of which aenigmaticall speech (whence Plato, as I thinke, took his fable of Androgyni ) is because Moses there speakes of Adams creation onely, in whom notwithstanding Eue was in a sort created or enclosed as bone of his bone, and flesh of his flesh:
The reason of which enigmatical speech (whence Plato, as I think, took his fable of Androgyni) is Because Moses there speaks of Adams creation only, in whom notwithstanding Eue was in a sort created or enclosed as bone of his bone, and Flesh of his Flesh:
In this new creation the Lord encloseth not Zakor Ish or Adam, not masculus only but Gever (i) vir fortis, the valiant or strong man, the grand heroicke of the world, in the female or weaker vessell.
In this new creation the Lord encloses not Zakor Is or Adam, not Masculus only but Gever (i) vir fortis, the valiant or strong man, the grand heroic of the world, in the female or Weaker vessel.
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This, I take it, is the naturall and true meaning of these words in this subiect, whereof wee speake, considered, with such references as haue beene specified.
This, I take it, is the natural and true meaning of these words in this Subject, whereof we speak, considered, with such references as have been specified.
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6 Our small acquaintance, whether with the peculiar signes of these ancient times, or with many common prenotions (concerning the manner of Messiahs birth or conception) which either my Prophet might presuppose as sufficiently knowne to them for whose good hee wrote,
6 Our small acquaintance, whither with the peculiar Signs of these ancient times, or with many Common prenotions (Concerning the manner of Messiahs birth or conception) which either my Prophet might presuppose as sufficiently known to them for whose good he wrote,
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as haue left some print behind them in the revolutions of times vnfolding this prediction, which hee had wrapt vp in aenigmaticall generalities, it is more fully thus.
as have left Some print behind them in the revolutions of times unfolding this prediction, which he had wrapped up in enigmatical Generalities, it is more Fully thus.
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but haughtie and rebellious Israël because the glory of Shiloes birth shall be thy sister Iudahs and not thine? Doth it greiue thee that Bethlem Ephratah sometimes so little amongst the thousands of Iudah, should now overtop the chiefe cities of Samaria ? A Prophet from the mouth of the Lord hath said it,
but haughty and rebellious Israël Because the glory of Shiloes birth shall be thy sister Judas and not thine? Does it grieve thee that Bethlehem Ephratah sometime so little among the thousands of Iudah, should now overtop the chief cities of Samaria? A Prophet from the Mouth of the Lord hath said it,
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and hee shall execute iudgement and righteousnesse in the land, Ierem. 33. v. 14, 15. Search the Prophets at the time appointed, and it shall be shewed thee, that whilst one of them made this glorious promise, in my name, to Bethlem, another (no enemie to the house of Iudah) did foretell thy fathers, that the root of Iesse should recover his sap,
and he shall execute judgement and righteousness in the land, Jeremiah 33. v. 14, 15. Search the prophets At the time appointed, and it shall be showed thee, that while one of them made this glorious promise, in my name, to Bethlehem, Another (no enemy to the house of Iudah) did foretell thy Father's, that the root of Iesse should recover his sap,
Though by birth hee must bee a Bethlemite, and of Davids linage, yet the name by which hee must be best knowne shall bee taken from one of thy Cities, wherein being first conceiued, he shall growe vp as a branch out of a decayed trunke,
Though by birth he must be a Bethlemite, and of Davids lineage, yet the name by which he must be best known shall be taken from one of thy Cities, wherein being First conceived, he shall grow up as a branch out of a decayed trunk,
And what wonder since the world began hath beene heard of like to this new thing which I create in these thy Cities, that a woman (without the consort of man) should enclose him in her wombe, whose outgoings haue beene from euerlasting.
And what wonder since the world began hath been herd of like to this new thing which I create in these thy Cities, that a woman (without the consort of man) should enclose him in her womb, whose outgoings have been from everlasting.
7 Of this Aenigma in my text, & that other forementioned Chap. 33. we may say as Ioseph did of Pharaohs dreames both are one. So is that nurserie of mysteries Isaiah, 11. v. 1. wherein the place of his conception & education is secretly named:
7 Of this Aenigma in my text, & that other forementioned Chap. 33. we may say as Ioseph did of Pharaohs dreams both Are one. So is that nursery of Mysteres Isaiah, 11. v. 1. wherein the place of his conception & education is secretly nam:
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I will cause the branch of righteousnesse to growe vp, aenigmatically fore-shadowe, that this grouth should not be by ordinarie generation, but by Creation;
I will cause the branch of righteousness to grow up, enigmatically foreshadow, that this grouth should not be by ordinary generation, but by Creation;
so should this branch of Righteousnesse, this root of Life, take his whole substance from his earthly mother by the sole immediate power of his heavenly father.
so should this branch of Righteousness, this root of Life, take his Whole substance from his earthly mother by the sole immediate power of his heavenly father.
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delighting to raise strength out of weaknesse, and by knowne effects of this nature, to purchase vnto himselfe that title (often inserted amongst his most glorious attributes) of making the barren wombe to beare,
delighting to raise strength out of weakness, and by known effects of this nature, to purchase unto himself that title (often inserted among his most glorious attributes) of making the barren womb to bear,
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He foresaw as his Prophet Isaias complaines, with what difficultie the world would beleeue his Prophets reports of their Messias growing vp as a branch out of a drie ground :
He foresaw as his Prophet Isaiah complains, with what difficulty the world would believe his prophets reports of their Messias growing up as a branch out of a dry ground:
and for this purpose he sought by famous experiments of their conceptions, that were most liuely types of Him, to traine vp his peoples hearts to firme beleefe of his future strange miraculous conception.
and for this purpose he sought by famous experiments of their conceptions, that were most lively types of Him, to train up his peoples hearts to firm belief of his future strange miraculous conception.
This message seem'd so strange to Sarah, who overheard it, that shee shewes by her laughing how glad shee could be if it might bee so, rather then apprehend any probabilitie that so it should bee.
This message seemed so strange to Sarah, who overheard it, that she shows by her laughing how glad she could be if it might be so, rather then apprehend any probability that so it should be.
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This strange worke of the Lord once accomplished, was to bee as a perpetuall signe for confirmation of his peoples faith in the expectation of a farre stranger, in due time to bee effected.
This strange work of the Lord once accomplished, was to be as a perpetual Signen for confirmation of his peoples faith in the expectation of a Far stranger, in due time to be effected.
The end which the Prophet aimes at throughout that Chapter, is to rectifie and establish their conceipt of Gods power, who was able even of stones to raise vp children vnto Abraham: intimating withal that Christs Church,
The end which the Prophet aims At throughout that Chapter, is to rectify and establish their conceit of God's power, who was able even of stones to raise up children unto Abraham: intimating withal that Christ Church,
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10 Againe, Manoahs wife had as little hopes to conceaue a sonne as Sarah had, much lesse to conceaue such a child or Geber as should beginne that which the Geber here mentioned in my text, was to finish, that is, to redeeme Israel from the oppression of their enemies.
10 Again, Manoahs wife had as little hope's to conceive a son as Sarah had, much less to conceive such a child or Geber as should begin that which the Geber Here mentioned in my text, was to finish, that is, to Redeem Israel from the oppression of their enemies.
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And the Angell of the Lord, desirous to avert such a mistrustfull reply as Sarah had given, prevents it by insinuating his knowledge of what she could pretend:
And the Angel of the Lord, desirous to avert such a mistrustful reply as Sarah had given, prevents it by insinuating his knowledge of what she could pretend:
As little hope was there of Hannahs barren wombe, vntill out of the fulnesse of sorrowe for her forlorne estate, she conceaues faith, that God was able (as in her song shee expresseth) to make the barren beare seauen children. Perhaps she meant Benshebang, septenarium filium, one that should bee of better steed to Israël then any other seaven;
As little hope was there of Hannahs barren womb, until out of the fullness of sorrow for her forlorn estate, she conceives faith, that God was able (as in her song she Expresses) to make the barren bear seauen children. Perhaps she meant Benshebang, septenarium Son, one that should be of better steed to Israël then any other seaven;
11 But least these examples of Isaacs, Sampsons, and Samuels birth, all sonnes of barrennesse, might in the fulnesse of time, haue lesse force vpon mens hearts, by reason of their distance:
11 But least these Examples of Isaacs, Sampsons, and Samuels birth, all Sons of Barrenness, might in the fullness of time, have less force upon men's hearts, by reason of their distance:
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the Lord will haue Christs forerunner Iohn Baptist to be conceaued of a woman more vnlikely to beare, in their sight that measure all things by humane probabilitie or experiments of present times.
the Lord will have Christ forerunner John Baptist to be conceived of a woman more unlikely to bear, in their sighed that measure all things by humane probability or experiments of present times.
and his wife Elizabeth should conceaue and beare a sonne, one that should bee filled with the holy Ghost from his mothers wombe, he is not yet satisfied but demands.
and his wife Elizabeth should conceive and bear a son, one that should be filled with the holy Ghost from his mother's womb, he is not yet satisfied but demands.
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This distrustful demand, was, at this time, (wherein God had determined to exact of all his people, great and small, outward confession of inward beleefe vnto a farre more strange and miraculous conception) so vnseasonable and preposterous, that in signe of his power to take away the barrennesse of Elizabeths wombe, hee seales vp the priests lips, disenabling him to bring forth one word,
This distrustful demand, was, At this time, (wherein God had determined to exact of all his people, great and small, outward Confessi of inward belief unto a Far more strange and miraculous conception) so unseasonable and preposterous, that in Signen of his power to take away the Barrenness of Elizabeths womb, he Seals up the Priests lips, Disabling him to bring forth one word,
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But it is farre from my disposition at any time, or my purpose at this, to vrge, farther to aggravate the infirmitie of a vessell so sanctified, elect, and pretious.
But it is Far from my disposition At any time, or my purpose At this, to urge, farther to aggravate the infirmity of a vessel so sanctified, elect, and precious.
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And I am perswaded the Euangelist did not so much intend to disparage hers, as to confirme our beleefe, by relating her doubtfull question, and the Angels reply;
And I am persuaded the Evangelist did not so much intend to disparage hers, as to confirm our belief, by relating her doubtful question, and the Angels reply;
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thus checked by the Angell, Wherefore did Sarah laugh: shall any thing be hard to the Lord? The blessed Virgin, vpon a more strange salutation, onely demands of the Angell.
thus checked by the Angel, Wherefore did Sarah laugh: shall any thing be hard to the Lord? The blessed Virgae, upon a more strange salutation, only demands of the Angel.
This heavenly dialogue was first vttered, and in such particular sort related by St Luke, to instruct vs, that as the Virgin did now with better grace and decency act that part, which Sarah had before somewhat misacted:
This heavenly dialogue was First uttered, and in such particular sort related by Saint Lycia, to instruct us, that as the Virgae did now with better grace and decency act that part, which Sarah had before somewhat misacted:
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so this her sonne, was that promised seed, whereof Isaac was but the type, & his strange and vnvsuall conception as it were a praeludium to this miraculous conception of our Saviour, foretold by Ieremie, and thus related by the Evangelist.
so this her son, was that promised seed, whereof Isaac was but the type, & his strange and unusual conception as it were a praeludium to this miraculous conception of our Saviour, foretold by Ieremie, and thus related by the Evangelist.
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and out of date in these our daies, will hardly yeeld without wringing) giue me leaue to spend the short remainder of time in proposing matter of admiration, especially to yonger students, happily not so well acquainted with the manner of our Saviours conception, birth,
and out of date in these our days, will hardly yield without wringing) give me leave to spend the short remainder of time in proposing matter of admiration, especially to younger Students, happily not so well acquainted with the manner of our Saviors conception, birth,
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13 I knowe by the folly of my youth, how ready yong wits, against this good time would be to see Menechmus or some more queint comoedie of like errors acted:
13 I know by the folly of my youth, how ready young wits, against this good time would be to see Menechmus or Some more quaint comedy of like errors acted:
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wherein no one particular, considered alone, is worth the noting; onely the dependance of one vpon another, being vnvsuall, makes the whole contrivance pleasant:
wherein no one particular, considered alone, is worth the noting; only the dependence of one upon Another, being unusual, makes the Whole contrivance pleasant:
And no fiction can yeeld delight or pleasure, saue only ex hypothesi, in as much as our imagination supposeth that as true, wherein there appeareth no repugnancie or impossibilitie why it might not bee such as the representation makes shew of.
And no fiction can yield delight or pleasure, save only ex Hypothesis, in as much as our imagination Supposeth that as true, wherein there appears no repugnancy or impossibility why it might not be such as the representation makes show of.
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then can ordinarily bee found or obserued in the common course of life. Yet even in their rarest inventions, the Orators argument holds still true of the spectators.
then can ordinarily be found or observed in the Common course of life. Yet even in their Rarest Inventions, the Orators argument holds still true of the spectators.
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If they can afford applause in re ficta, how would the like reall truth it selfe affect them? what would they doe if they should see a solide and substantiall edifice, more beautifull and proportionall in every part,
If they can afford applause in re ficta, how would the like real truth it self affect them? what would they do if they should see a solid and substantial edifice, more beautiful and proportional in every part,
Shall wee then applaud the curious fictions of humane fancie, and not be ravisht with admiration at the reall & most truely admirable effects of the Almighties providence in our Saviours conception? This would be infinitely more preposterous and phantastique,
Shall we then applaud the curious fictions of humane fancy, and not be ravished with admiration At the real & most truly admirable effects of the Almighty's providence in our Saviors conception? This would be infinitely more preposterous and fantastic,
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What hopes could the blessed Virgin haue either in her owne, or others sight to bee the mother of so great a Monarch ? you will say she was of the linage or stocke of David :
What hope's could the blessed Virgae have either in her own, or Others sighed to be the mother of so great a Monarch? you will say she was of the lineage or stock of David:
so were many more of farre greater place and dignitie then she, all seated in Iurie about Bethlem or Hierusalem, the supposed places of his conception and education,
so were many more of Far greater place and dignity then she, all seated in Jury about Bethlehem or Jerusalem, the supposed places of his conception and education,
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Suppose old Samael had beene then liuing, and the governours of Iudah should haue presented such of the daughters of Iesse as they thought most likely, to see whome he would nominate to bee their Messias mother:
Suppose old Samael had been then living, and the Governors of Iudah should have presented such of the daughters of Iesse as they Thought most likely, to see whom he would nominate to be their Messias mother:
the election doubtlesse would haue beene farre longer then Davids was to the crowne of Israël. To haue fought the blessed amongst women in Galile, would haue seem'd more strange to the mē of Iudah, thē the seeking out of their king amongst the sheepfolds, did to Iesse and the men of Bethlehem. But God who sees not as man seeth, vsually delighteth to crosse our expectation whether of good or bad, by contrarie successe.
the election doubtless would have been Far longer then Davids was to the crown of Israël. To have fought the blessed among women in Galilee, would have seemed more strange to the men of Iudah, them the seeking out of their King among the sheepfolds, did to Iesse and the men of Bethlehem. But God who sees not as man sees, usually delights to cross our expectation whither of good or bad, by contrary success.
It was the absolute nullitie rather then improbability of any such hopes as are now suggested, which had excluded Marie from the princely tribe, contented to liue an obscure life with her husband in Nazareth a poore Cittie of Zabulon, as most thinke,
It was the absolute nullity rather then improbability of any such hope's as Are now suggested, which had excluded marry from the princely tribe, contented to live an Obscure life with her husband in Nazareth a poor city of Zebulon, as most think,
The effect of his embassage being to vnfold this aenigmaticall prophecie, which had beene sealed vp vntill this time appointed, for the fulfilling of it.
The Effect of his Embassy being to unfold this enigmatical prophecy, which had been sealed up until this time appointed, for the fulfilling of it.
why would hee not make choice of a maid or woman vnbetroathed, of whom there could be lesse suspicion? As passengers of good respect, would oftē passe by vnregarded by poore Cottagers, did not ill nurtured curres notifie their approach by barking:
why would he not make choice of a maid or woman vnbetroathed, of whom there could be less suspicion? As passengers of good respect, would often pass by unregarded by poor Cottagers, did not ill nurtured curs notify their approach by barking:
As the former captious demand, to what intent soever conceiu'd by vnbeleeuers, doth but sollicite this answer from the Orthodoxe. The first promise was made vnder this stile;
As the former captious demand, to what intent soever conceived by unbelievers, does but solicit this answer from the Orthodox. The First promise was made under this style;
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as too vulgar for an embassadour of such state as the Angel Gabriel ▪ Behold: what should shee behold? thou shalt conceaue in thy wombe and bring forth a sonne.
as too Vulgar for an ambassador of such state as the Angel Gabriel ▪ Behold: what should she behold? thou shalt conceive in thy womb and bring forth a son.
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Why? doe not all women conceiue before they bring forth children, or, doe others conceaue in their aprons ? But to dismisse this audience of the Atheists false descant,
Why? do not all women conceive before they bring forth children, or, do Others conceive in their aprons? But to dismiss this audience of the Atheists false descant,
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The interposition of the primitiue NONLATINALPHABET which was emphatically exprest in the salutation NONLATINALPHABET, and must here bee repeated NONLATINALPHABET, will much alter the sence or importance of the phrase.
The interposition of the primitive which was emphatically expressed in the salutation, and must Here be repeated, will much altar the sense or importance of the phrase.
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] The importance is fully aequivalent to the Hebrew Tes•beb in my Text, (thy fruit shall be enclosed in thy womb ▪ yet shalt thou not bee lesse fruitfull then shee that conceaueth by a consort.
] The importance is Fully equivalent to the Hebrew Tes•beb in my Text, (thy fruit shall be enclosed in thy womb ▪ yet shalt thou not be less fruitful then she that conceaueth by a consort.
For thou shalt bring forth not a daughter, not a male child only, but such a sonne as may well brooke the name of Saviour for he shall be great, and be called the sonne of the most high.
For thou shalt bring forth not a daughter, not a male child only, but such a son as may well brook the name of Saviour for he shall be great, and be called the son of the most high.
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Then said Mary vnto the Angell how shall this be, seeing I knowe not a man? And the Angell answered and said vnto her the holy Ghost shall come vpon thee,
Then said Marry unto the Angel how shall this be, seeing I know not a man? And the Angel answered and said unto her the holy Ghost shall come upon thee,
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But let it not seeme so impossible, as new and strange, seeing he hath foretold it by his Prophets, who is able to bring to passe what ever he fortells.
But let it not seem so impossible, as new and strange, seeing he hath foretold it by his prophets, who is able to bring to pass what ever he foretells.
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Nor would the Evangelist in my opinion haue beene so carefull to specifie the Angels name, in these two stories of Iohn Baptists, & our Sauviours conceptions, without reference to his principall message or office;
Nor would the Evangelist in my opinion have been so careful to specify the Angels name, in these two stories of John Baptists, & our Sauviours conceptions, without Referente to his principal message or office;
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Thus you see how this prophecie of the Females enclosing the mightie man, or heroick, by way of creation, not of generation, in the land of Israël is in due time fulfilled, beyond her expectation that did conceaue him,
Thus you see how this prophecy of the Females enclosing the mighty man, or heroic, by Way of creation, not of generation, in the land of Israël is in due time fulfilled, beyond her expectation that did conceive him,
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so, perhaps, was the exalting of him that was lowe, historically experienced in the exaltation of Iehoiakin, but not fulfilled vntill this time, wherein God, from the wombe of his poore handmaid, raised vp this light to Dauid, vnto whō the Diadem of right belonged.
so, perhaps, was the exalting of him that was low, historically experienced in the exaltation of Iehoiakin, but not fulfilled until this time, wherein God, from the womb of his poor handmaid, raised up this Light to David, unto whom the Diadem of right belonged.
Yet all this time she thinkes as little how Micahs prophecie should be fulfilled, as shee had done before of Ieremies or Isaies: she had gone indeed, not long after this cōception, into Iury, to conferre with her Cousin Elizabeth ;
Yet all this time she thinks as little how Micahs prophecy should be fulfilled, as she had done before of Jeremiahs or Isaiah: she had gone indeed, not long After this conception, into Jury, to confer with her cousin Elizabeth;
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For, vnlesse Augustus at this very time, had giuen out his commandment, for taxing al that were subiect to the Romane Empire, there is no intimation of any purpose either in Mary or Ioseph to repaire to Bethlehem Ephrata the Citie of David. But the lesse they minded it before, the more they are confirmed by the experience of the event,
For, unless Augustus At this very time, had given out his Commandment, for taxing all that were Subject to the Roman Empire, there is no intimation of any purpose either in Marry or Ioseph to repair to Bethlehem Ephrata the city of David. But the less they minded it before, the more they Are confirmed by the experience of the event,
17 Thus by the disposition of the Almighty, not by any purpose of Augustus, or consultation of man, the sonne of God is come first into his owne Citie,
17 Thus by the disposition of the Almighty, not by any purpose of Augustus, or consultation of man, the son of God is come First into his own city,
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What did not Israël knowe? or what would not his people vnderstand? It is the note of a iudicious convert Hebrew (and I now remember not wether he giue any further reason of it) that the verbs NONLATINALPHABET and NONLATINALPHABET there vsed, are transitiues,
What did not Israël know? or what would not his people understand? It is the note of a judicious convert Hebrew (and I now Remember not weather he give any further reason of it) that the verbs and there used, Are transitives,
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and must bee referred to that, which went before, Israël hath not knowne his owner, my people will not acknowledge him for their master, that lies swadled in a cratch or manger.
and must be referred to that, which went before, Israël hath not known his owner, my people will not acknowledge him for their master, that lies swaddled in a cratch or manger.
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But though Iudah and Israël bee more stupid then the Oxe or Asse, yet even in this humilitie of his birth Arabia and Sheba shall bring gifts to him, as to their king.
But though Iudah and Israël be more stupid then the Ox or Ass, yet even in this humility of his birth Arabia and Sheba shall bring Gifts to him, as to their King.
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Yet so provident is the Lord, least any hand of man should shew it self in his exaltation, that these forraigne Princes opē profession of allegiance to this new borne child, indangers his innocent and harmlesse life.
Yet so provident is the Lord, lest any hand of man should show it self in his exaltation, that these foreign Princes open profession of allegiance to this new born child, endangers his innocent and harmless life.
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Rahel must haue cause againe to weep for her children about the borders of Beniamin: and Herod by striking at the sonne of God, must kill his owne sonne:
Rachel must have cause again to weep for her children about the borders of Benjamin: and Herod by striking At the son of God, must kill his own son:
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whilst hee that was indeed a father to all the sonnes of men, because the true and naturall sonne of God, he, in whose right, Israel inioy'd the promises,
while he that was indeed a father to all the Sons of men, Because the true and natural son of God, he, in whose right, Israel enjoyed the promises,
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18 But whither did God cal his sonne? sure if his supposed father Ioseph do not with yong Samuel mistake the callers voice, he was to returne into Iudaea, the fittest place, in his apprehension,
18 But whither did God call his son? sure if his supposed father Ioseph do not with young Samuel mistake the callers voice, he was to return into Iudaea, the Fittest place, in his apprehension,
hath turned the heart of Herod on a suddaine to affect him most in the last draught of his will and testament, whom hee had respected but in the second place in the former.
hath turned the heart of Herod on a sudden to affect him most in the last draught of his will and Testament, whom he had respected but in the second place in the former.
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but Archelaus as bloodie a villaine as the Father, suspects (as it seemes) either the truth of his admonition by a dreame in Aegypt ; or his construction of it.
but Archelaus as bloody a villain as the Father, suspects (as it seems) either the truth of his admonition by a dream in Egypt; or his construction of it.
NONLATINALPHABET, Yet seeing he had beene warned in a dreame, (or perhaps being warned againe) though he avoid Iudah, he will at least goe into some part of Israël. If he had two warnings, this latter was to instruct him in the true meaning of the former, whereby he was not directed to Iudaea in particular ▪ but into the land of Israël, as I take it, with opposition to the land of Iudaea. And so saith the Evangelist, he left his purpose for Iudaea, and turned aside into the parts of Galil•, to the place of Christs conception.
, Yet seeing he had been warned in a dream, (or perhaps being warned again) though he avoid Iudah, he will At least go into Some part of Israël. If he had two Warnings, this latter was to instruct him in the true meaning of the former, whereby he was not directed to Iudaea in particular ▪ but into the land of Israël, as I take it, with opposition to the land of Iudaea. And so Says the Evangelist, he left his purpose for Iudaea, and turned aside into the parts of Galil•, to the place of Christ conception.
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to wit, that Christ from the place of his conception and education should be called Nazaraeus. A name (in their intendment that sought to fasten it first vpon him) of disgrace and scorne,
to wit, that christ from the place of his conception and education should be called Nazaraeus. A name (in their intendment that sought to fasten it First upon him) of disgrace and scorn,
For if this Cities name, whose Etymologie is hardly found in the old Testament, were Natsoreth, or Natzareth, or as Elias Leuita saith, Netzer (t•• word which Isaias vseth) it is by interpretatiō the City of plants or grafts;
For if this Cities name, whose Etymology is hardly found in the old Testament, were Natsoreth, or Nazareth, or as Elias Leuita Says, Netzer (t•• word which Isaiah uses) it is by Interpretation the city of plants or grafts;
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but many of like observation I could here alleage, which ill meant by such as vttered them, haue beene well interpreted by the parties whom they concern'd:
but many of like observation I could Here allege, which ill meant by such as uttered them, have been well interpreted by the parties whom they concerned:
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cheerefully accept the offer, and take heart and courage at the very mention of NONLATINALPHABET, as if Aiax (who height so in Greeke ) had bin reviu'd to bee their leader.
cheerfully accept the offer, and take heart and courage At the very mention of, as if Ajax (who height so in Greek) had been revived to be their leader.
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And their confident hopes, conceiu'd vpon the imaginarie conduct of such a noble Generall, did, by divine providence, bring forth reall successe, and vnexpected victory.
And their confident hope's, conceived upon the imaginary conduct of such a noble General, did, by divine providence, bring forth real success, and unexpected victory.
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And so no doubt the faithfull Hebrewes, as oft as they heard the Iewes call our Saviour in contempt, Hanotzeri, did interpret their speech, otherwise then they meant it,
And so no doubt the faithful Hebrews, as oft as they herd the Iewes call our Saviour in contempt, Hanotzeri, did interpret their speech, otherwise then they meant it,
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as S. Iohn did that of Caiaphas. And this was the Evangelists meaning, when hee saith, our Saviour went to Nazareth, that he might be knowne by this name, vsed both by his followers and his enemies.
as S. John did that of Caiaphas. And this was the Evangelists meaning, when he Says, our Saviour went to Nazareth, that he might be known by this name, used both by his followers and his enemies.
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both are branches of the tree of life, in both shine most glorious rayes of the divine providence, would not men be more contradictious then their opinions.
both Are branches of the tree of life, in both shine most glorious rays of the divine providence, would not men be more contradictious then their opinions.
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and it is an impertinent observation of the other, to tell vs that Nazaraeus or Nazarenus for a Nazarite, comes not from the Hebrew Natzar, but from Nazar :
and it is an impertinent observation of the other, to tell us that Nazaraeus or Nazarene for a Nazarite, comes not from the Hebrew Nazar, but from Nazar:
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It will suffice then, for our purpose, that the words signifying an inhabitant of this Citie and a Nazarite, such as Sampson was, are one and the same in the Greeke and Latine.
It will suffice then, for our purpose, that the words signifying an inhabitant of this city and a Nazarite, such as Sampson was, Are one and the same in the Greek and Latin.
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As for that different character, which some obserue by writing the one Naziraeus, and the other Nazaraeus, or Nazarenus, I haue iust reason to suspect it for Criticks coyne;
As for that different character, which Some observe by writing the one Naziraeus, and the other Nazaraeus, or Nazarene, I have just reason to suspect it for Critics coin;
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It is a point (I knowe) very behoofful in arts, or sciences, or humane histories to distinguish such aequivoca àcasu, as often fall out in translations,
It is a point (I know) very behooveful in arts, or sciences, or humane histories to distinguish such aequivoca àcasu, as often fallen out in Translations,
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But these words Nazaraeus or Nazaraenus we suppose to be aequivoca, not àcasu, but à consilio divino, by the divine providence, which oftimes in the ambiguity of speeches, hath intendments quite contrary to the ill meaning of such as speake them;
But these words Nazaraeus or Nazaraenus we suppose to be aequivoca, not àcasu, but à consilio divino, by the divine providence, which Oftimes in the ambiguity of Speeches, hath intendments quite contrary to the ill meaning of such as speak them;
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nor how inscrutable in his wayes, then whilst I consider, how foreseeing from al eternities, that the cheife thing which either the proud or stubborne Iewe, the curious Graecian, the haughtie and statelie politique Romane, could obiect against his sonne, exhibited in the infirmitie of our flesh would be the meanesse of his parentage and education;
nor how inscrutable in his ways, then while I Consider, how Foreseeing from all eternities, that the chief thing which either the proud or stubborn Iewe, the curious Grecian, the haughty and stately politic Roman, could Object against his son, exhibited in the infirmity of our Flesh would be the meanness of his parentage and education;
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that is, hee should bee publikely knowne by the name of the branch, or plant of Iesse. Or if they would nickname him from it in Greeke, or Latine, they should withall,
that is, he should be publicly known by the name of the branch, or plant of Iesse. Or if they would nickname him from it in Greek, or Latin, they should withal,
though vnwittingly, acknowledge him to bee that Nazarite of God, of whome Sampson was but the type ▪ or to vse his owne words, NONLATINALPHABET illum, quem pater sanctificauit, thus turning the note,
though unwittingly, acknowledge him to be that Nazarite of God, of whom Sampson was but the type ▪ or to use his own words, Ilum, Whom pater sanctificauit, thus turning the note,
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And for this purpose the Lord in his divine providence, would haue as well this title of Nazarite. Iesus Nazarenus, written in Hebrew, Greeke, and Latine capitall letters, vpon the Crosse,
And for this purpose the Lord in his divine providence, would have as well this title of Nazarite. Iesus Nazarene, written in Hebrew, Greek, and Latin capital letters, upon the Cross,
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as a publique and authentique testimonie, that Christ Iesus was the man, which was to bee knowne by the name of branch, the branch of righteousnesse, the Netzer of Iesse, the Nazarite, the holy one of God.
as a public and authentic testimony, that christ Iesus was the man, which was to be known by the name of branch, the branch of righteousness, the Netzer of Iesse, the Nazarite, the holy one of God.
His very Crowne is called by a word of the same Roote with Nazaraeus or Nazarenus the Nazarite, as Ps. 132. Vpon him shall his Crowne flourish. Nor doe I see what can be obiected against vs, saue only this.
His very Crown is called by a word of the same Root with Nazaraeus or Nazarene the Nazarite, as Ps. 132. Upon him shall his Crown flourish. Nor do I see what can be objected against us, save only this.
but as hee was a true and perfect Priest, though no legall Priest after the order of Aaron, but according to the order of Melchisedeek, which was more eminent and excellent:
but as he was a true and perfect Priest, though no Legal Priest After the order of Aaron, but according to the order of Melchisedek, which was more eminent and excellent:
so he was a true and perfect Nazarite (though no legall Nazarite from his birth) or rather the perfection or Idaea of Nazarites, & therefore to be separated from that concretion of ceremoniall matters, wherein the forme and essence of legall Nazarites devotion did consist.
so he was a true and perfect Nazarite (though no Legal Nazarite from his birth) or rather the perfection or Idaea of nazarites, & Therefore to be separated from that concretion of ceremonial matters, wherein the Form and essence of Legal nazarites devotion did consist.
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or him, on whose head the Nazarites crown was to flourish, he performed the legall rites of Nazaritisme by his Embassadour Iohn Baptist, in whom he set an end to those legall rites.
or him, on whose head the nazarites crown was to flourish, he performed the Legal Rites of Nazaritism by his Ambassador John Baptist, in whom he Set an end to those Legal Rites.
no type in Scripture agrees better with the Idaea or prototypon, then Sampson, and Iohn Baptist, with our Saviour: How that which was litterally meant of Sampson, may bee said to bee principally meant of Christ, shall elsewhere (God willing) appeare.
no type in Scripture agrees better with the Idaea or prototypon, then Sampson, and John Baptist, with our Saviour: How that which was literally meant of Sampson, may be said to be principally meant of christ, shall elsewhere (God willing) appear.
I would now onely request you to obserue that in some Copies of the 70, it is said that Sampson should be NONLATINALPHABET, in others (retaining the sence or exposition, not the Etymologie) it is said he should be NONLATINALPHABET,
I would now only request you to observe that in Some Copies of the 70, it is said that Sampson should be, in Others (retaining the sense or exposition, not the Etymology) it is said he should be,
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or sanctificatio Domini (i) Domino sanctificatus. And so the holy Ghost, when he giues vs the true exposition of the Greeke NONLATINALPHABET as by the disposition of the divine providence it should sound to vs, extorts this confession from the vncleane spirit.
or Sanctification Domini (i) Domino Sanctificatus. And so the holy Ghost, when he gives us the true exposition of the Greek as by the disposition of the divine providence it should found to us, extorts this Confessi from the unclean Spirit.
What haue we to doe with thee Iesus Nazarene, I know thee who thou art, not simply NONLATINALPHABET as it was said of Sampson, but NONLATINALPHABET, that holy one, of whome Sampson, and legall Nazarites were but types.
What have we to do with thee Iesus Nazarene, I know thee who thou art, not simply as it was said of Sampson, but, that holy one, of whom Sampson, and Legal nazarites were but types.
Againe, where it is foretold by the Angell, that Sampson should beginne to saue Israël out of the hands of the Philistins, this speech, mee thinkes, should implie a relation to some greater Saviour, that was ro accomplish this salvation of Israël frō the hands of their enemies.
Again, where it is foretold by the Angel, that Sampson should begin to save Israël out of the hands of the philistines, this speech, me thinks, should imply a Relation to Some greater Saviour, that was ro accomplish this salvation of Israël from the hands of their enemies.
and prefigured by Sampsons temporall saving of them from the Philistines: to my simplicitie, it seemes not altogether void of observation, that as Sampson was borne when the Israelites were first oppressed by the Philistins, so Christ likewise was then borne,
and prefigured by Sampsons temporal Saving of them from the philistines: to my simplicity, it seems not altogether void of observation, that as Sampson was born when the Israelites were First oppressed by the philistines, so christ likewise was then born,
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Are not Isther Po and Maeander, the beautified subiects of delicate Graecian or Italian wits, better then Iordan or Kedron, then all the waters of Israël ? Slander not the mountaines of Samaria (no not in your secret thoughts) for dry and barren in respect of Parnassus or Cythaeron :
are not Isther Po and Maeander, the beautified Subjects of delicate Grecian or Italian wits, better then Iordan or Kedron, then all the waters of Israël? Slander not the Mountains of Samaria (no not in your secret thoughts) for dry and barren in respect of Parnassus or Cythaeron:
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And what way soever you bend your course, take Gods providence for your pilot, and let Iesus of Nazareth, the starre of Iacob, the branch of David, and Nazarite of God, in whom all the Prophecies of different ages meet as lines in their center;
And what Way soever you bend your course, take God's providence for your pilot, and let Iesus of Nazareth, the star of Iacob, the branch of David, and Nazarite of God, in whom all the Prophecies of different ages meet as lines in their centre;
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THE WOMAN A TRVE HELPE TO MAN, OR MANKINDS comfort from the weaker sexe. GALAT. 4. VER. 4.5. 4 But when the fulnesse of time was come, God sent forth his Sonne made of a woman, made vnder the Law.
THE WOMAN A TRUE HELP TO MAN, OR MANKINDS Comfort from the Weaker sex. GALATIANS. 4. VER. 4.5. 4 But when the fullness of time was come, God sent forth his Son made of a woman, made under the Law.
A dangerous spice of this intemperancie, you may behold in these Galatians, now seeking to allay the sweet promises of the Gospell, which their corrupt tast could not rellish, with the bitter threars and curses of the Law.
A dangerous spice of this intemperancy, you may behold in these Galatians, now seeking to allay the sweet promises of the Gospel, which their corrupt taste could not relish, with the bitter threars and curses of the Law.
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The pretences, vsed by favorers of Circumcision, to colour this ill cōpounded receit, might bee more then can possibly come to this ages notice. Two more principal, are sufficiently,
The pretences, used by favourers of Circumcision, to colour this ill compounded receipt, might be more then can possibly come to this ages notice. Two more principal, Are sufficiently,
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though implicitly, notefied vnto vs by our Apostles answers, or preventions. The former is drawne from the glorious testimonies, giuen by Gods Saints to the Law,
though implicitly, notefied unto us by our Apostles answers, or preventions. The former is drawn from the glorious testimonies, given by God's Saints to the Law,
And can these Galatians, by nature Gentiles, the ofspring of Heathens, excell Israël, without observation of that Law, by which Israël had so farre exceeded all the nations of the world?
And can these Galatians, by nature Gentiles, the offspring of heathens, excel Israël, without observation of that Law, by which Israël had so Far exceeded all the Nations of the world?
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2 But as the dawning, though in respect of former darknesse, it may seeme as day, compared to the bright sunshine following, is rather to bee reputed part of night:
2 But as the dawning, though in respect of former darkness, it may seem as day, compared to the bright sunshine following, is rather to be reputed part of night:
So the state of the Iewes vnder the Law, although a freedome in respect of that thrall and ignorance, wherein they had liued in Aegypt, was but bondage and slaverie to the liberty of the Gospell.
So the state of the Iewes under the Law, although a freedom in respect of that thrall and ignorance, wherein they had lived in Egypt, was but bondage and slavery to the liberty of the Gospel.
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yet even t•is their errour and disobedience, is the very same as if the Israëlites should haue resolued not to vse Manna, which God sent them from Heauen,
yet even t•is their error and disobedience, is the very same as if the Israëlites should have resolved not to use Manna, which God sent them from Heaven,
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3 The second argument, wherewith these Iewish seducers had bewitched these foolish Galatians (as we may gather from our Apostles praeoccupation in this present Chapter) was much what the same with that maine charme, wherewith the Romane Sorcerers so mightily prevaile with the ignorant of our times.
3 The second argument, wherewith these Jewish seducers had bewitched these foolish Galatians (as we may gather from our Apostles preoccupation in this present Chapter) was much what the same with that main charm, wherewith the Roman Sorcerers so mightily prevail with the ignorant of our times.
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These, or the like quaeries, you may imagine, were often propounded to these late converts, by the Iewes. Whose successours would Paul, would Apolloes, would others, which abandon Circumcision,
These, or the like queries, you may imagine, were often propounded to these late converts, by the Iewes. Whose Successors would Paul, would Apollo's, would Others, which abandon Circumcision,
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or the Ceremoniall Law, be reputed? Doe they not cal themselues the children of Prophets? Would they not bee accounted the sonnes of Gods chosen people? And what religion (I pray) did the Prophets,
or the Ceremonial Law, be reputed? Do they not call themselves the children of prophets? Would they not be accounted the Sons of God's chosen people? And what Religion (I pray) did thee prophets,
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or their godly forefathers professe? Did they not all subscribe to the Ceremonies giuen by Moses ? Did they not liue and die in these practises, which wee perswade you to? And so liuing,
or their godly Forefathers profess? Did they not all subscribe to the Ceremonies given by Moses? Did they not live and die in these practises, which we persuade you to? And so living,
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that during this non-age, the state or condition of Gods Church and people, as of all other heires in their childhood, did nothing differ from the condition of servants.
that during this nonage, the state or condition of God's Church and people, as of all other Heirs in their childhood, did nothing differ from the condition of Servants.
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for the times being, most absolute) is vtterly to expire and determine, at the time, by the Testator or Doner appointed for the heire to enter vpon his inheritance:
for the times being, most absolute) is utterly to expire and determine, At the time, by the Testator or Doner appointed for the heir to enter upon his inheritance:
so the Law of ordinances, which God himselfe had given by Moses, though, during the time of the Churches non age, most absolute and soveraigne, was to be repealed and cancelled, at the fulnesse of time (i) at the time appointed by God for the full age of the Church.
so the Law of ordinances, which God himself had given by Moses, though, during the time of the Churches non age, most absolute and sovereign, was to be repealed and canceled, At the fullness of time (i) At the time appointed by God for the full age of the Church.
so the Church and people of God, by not abandoning the yoke of the Law, at the time appointed by God for their full age, did thereby make themselues vncapable of the blessing bestowed on thē in the Gospell.
so the Church and people of God, by not abandoning the yoke of the Law, At the time appointed by God for their full age, did thereby make themselves uncapable of the blessing bestowed on them in the Gospel.
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Now that which determined the Churches non age, and did ipso facto extinguish the soueraigne authoritie of the Law, was the sending forth of the sonne of God, who was heire of all things.
Now that which determined the Churches non age, and did ipso facto extinguish the sovereign Authority of the Law, was the sending forth of the son of God, who was heir of all things.
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But when the fulnesse of time was come, God sent forth his sonne, made of a woman, made vnder the Law, to redeeme them that were vnder the Law, that we might receaue the adoption of sonnes.
But when the fullness of time was come, God sent forth his son, made of a woman, made under the Law, to Redeem them that were under the Law, that we might receive the adoption of Sons.
Or according to the dialect of our english Law, that the inheritance of sonnes might be cōveied or made over vnto vs (for so much the Greeke, NONLATINALPHABET, may import:) and it was to bee convaied vnto vs, not by right of birth (all of vs being children of wrath) but by adoption.
Or according to the dialect of our english Law, that the inheritance of Sons might be conveyed or made over unto us (for so much the Greek,, may import:) and it was to be conveyed unto us, not by right of birth (all of us being children of wrath) but by adoption.
Verily, verily I say vnto you (that boast of Abrahams seed, & never were in subiection to any) to you, I say, that whoeuer committeth sinne, is the servant of sinne,
Verily, verily I say unto you (that boast of Abrahams seed, & never were in subjection to any) to you, I say, that whoever Committeth sin, is the servant of sin,
the vse whereof shall be to kindle loue and thankfulnesse in our selues, and to incite our alacritie in performing such duties as are required at our hands.
the use whereof shall be to kindle love and thankfulness in our selves, and to incite our alacrity in performing such duties as Are required At our hands.
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and of their severall necessities & conveniences. To bee a sonne, necessarily presupposeth a begetting. If then we be the sonnes of God, we must be begotten by him;
and of their several necessities & conveniences. To be a son, necessarily presupposeth a begetting. If then we be the Sons of God, we must be begotten by him;
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and of vs that are his childrē by adoption, saith St Iames, He begate vs with the word of truth, that we should be the first fruits of his creatures.
and of us that Are his children by adoption, Says Saint James, He begat us with the word of truth, that we should be the First fruits of his creatures.
and yet is it the principall of those good & perfect gifts, al & every one of which (as the Iame Apostle speaks) are from aboue, and descend to vs from the father of light.
and yet is it the principal of those good & perfect Gifts, all & every one of which (as the Jame Apostle speaks) Are from above, and descend to us from the father of Light.
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But who shal ascend vp into heaven to fetch them thence? No man (saith our Saviour) ascendeth vp to heauen, but he that descended from heauen, the sonne of man which is in heauen.
But who shall ascend up into heaven to fetch them thence? No man (Says our Saviour) Ascendeth up to heaven, but he that descended from heaven, the son of man which is in heaven.
From this his efficacie in teaching, did the people admire God, speaking in him, for hee taught not as the Scribes and Pharisees, but as one that had authoritie ;
From this his efficacy in teaching, did the people admire God, speaking in him, for he taught not as the Scribes and Pharisees, but as one that had Authority;
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their best auditors but as schooleboyes, or grammar-schollers, labouring all their life times, to learne the first rudiments or elements of sauing knowledge.
their best Auditors but as schoolboys, or grammar-schollers, labouring all their life times, to Learn the First rudiments or elements of Saving knowledge.
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Hee gaue some Apostles, and some Prophets, and some Evangelists, and some Pastours and Teachers : Of such mysteries, as no secular Artists, nor children of Prophets, could ever attain vnto;
He gave Some Apostles, and Some prophets, and Some Evangelists, and Some Pastors and Teachers: Of such Mysteres, as no secular Artists, nor children of prophets, could ever attain unto;
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Now, this wee say, that by the eternall rules of equitie, which God obserues in all his waies, it was not onely convenient but necessarie (though not for our instruction,
Now, this we say, that by the Eternal rules of equity, which God observes in all his ways, it was not only convenient but necessary (though not for our instruction,
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9 Every man, except the first man Adam, is borne of a woman, but no man besides the sonne of God, by whom man and all things were made, was made of a womā.
9 Every man, except the First man Adam, is born of a woman, but no man beside the son of God, by whom man and all things were made, was made of a woman.
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The mysteries contained in this manner of speech, cannot bee duely valued or vnfolded, without some explication of that peculiar reference, which these words, in the Apostles intent and meaning, haue to the first creation of man and woman.
The Mysteres contained in this manner of speech, cannot be duly valued or unfolded, without Some explication of that peculiar Referente, which these words, in the Apostles intent and meaning, have to the First creation of man and woman.
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10 And here I must intreat you of the weaker sexe, to obserue with me, that our Apostle, aswell to put you in mind of that duty which you owe to your husbands,
10 And Here I must entreat you of the Weaker sex, to observe with me, that our Apostle, aswell to put you in mind of that duty which you owe to your Husbands,
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Why is her vsurpation of authoritie over the mā, so insufferable? the reason in the next words is given, in part from the order of her creation, for Adam was first formed then Eue.
Why is her usurpation of Authority over the man, so insufferable? the reason in the next words is given, in part from the order of her creation, for Adam was First formed then Eve.
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For Eues disease, or surfeit of the forbidden fruit (vntill God in his infinite wisdome found out a soveraigne remedie by the contrarie) was more dangerous & preiudicious to the whole sexe,
For Eues disease, or surfeit of the forbidden fruit (until God in his infinite Wisdom found out a sovereign remedy by the contrary) was more dangerous & prejudicious to the Whole sex,
This adversatiue particle ( Neverthelesse ) supposeth a tacite obiection; this or the like: But is there no meanes left for Eues salvation, as well as for Adams ;
This adversatiue particle (Nevertheless) Supposeth a tacit objection; this or the like: But is there no means left for Eues salvation, as well as for Adams;
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though she only were seduced by the serpent? or shall not the woman which is in subiection, be saued as wel as the man, which hath authoritie over her? Yes, she shall be saued too;
though she only were seduced by the serpent? or shall not the woman which is in subjection, be saved as well as the man, which hath Authority over her? Yes, she shall be saved too;
12 Cornelius à lapide, a late Iesuite, would haue the paines of child birth, to be in this place established as a Purgatorie, without which this sexe could not enter into heauen.
12 Cornelius à Lapide, a late Iesuite, would have the pains of child birth, to be in this place established as a Purgatory, without which this sex could not enter into heaven.
Must then the excessiue, or extraordinarie sufferings of some mothers, supererrogate for other women that beare no children? I shall not need to trouble my selfe with remouing this stone of offence, which can stumble none but the daughters of the blind Church.
Must then the excessive, or extraordinary sufferings of Some mother's, supererogate for other women that bear no children? I shall not need to trouble my self with removing this stone of offence, which can Stumble none but the daughters of the blind Church.
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As this place of Timothie best expounds the words of my Text, so may these words in it NONLATINALPHABET best be expounded by another place in this Epistle, wherein the Apostle, discoursing of that promise of God to Abraham, (In thy seed shall all the nations of the earth be blessed;
As this place of Timothy best expounds the words of my Text, so may these words in it best be expounded by Another place in this Epistle, wherein the Apostle, discoursing of that promise of God to Abraham, (In thy seed shall all the Nations of the earth be blessed;
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) excellently obserues (what the matter & circumstance of the text, not the grammatical singularity of number doth necessarily inferre,) this is not spoken to his seed as of many, but as of one and to thy seede, which is Christ ;
) excellently observes (what the matter & circumstance of the text, not the Grammatical singularity of number does necessarily infer,) this is not spoken to his seed as of many, but as of one and to thy seed, which is christ;
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13 It is vsuall with the Hebrewes, to put the abstract for the concrete, substantiues for adiectiues. Cause our captiuitie to returne like the Rivers in the South ; (that is) bring home our captiues with speed:
13 It is usual with the Hebrews, to put the abstract for the concrete, substantives for adjectives. Cause our captivity to return like the rivers in the South; (that is) bring home our captives with speed:
must NONLATINALPHABET, child-birth, go in this place for as much as NONLATINALPHABET is all one with NONLATINALPHABET, shee shall be saued by her child.
must, childbirth, go in this place for as much as is all one with, she shall be saved by her child.
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For, that the womans seed which was to crush the serpents head, should become a child and be brought forth by his mother, not conceiued only, is no paradox of our invention.
For, that the woman's seed which was to crush the Serpents head, should become a child and be brought forth by his mother, not conceived only, is no paradox of our invention.
The first woman, by yeelding her consent to the wicked spirit, eares of the forbidden fruit, in hope she and her husband should become Gods, and their ofspring like young Gods, knowing good and evill.
The First woman, by yielding her consent to the wicked Spirit, ears of the forbidden fruit, in hope she and her husband should become God's, and their offspring like young God's, knowing good and evil.
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one whose spirit reioyced in the lowly estate of an handmaid, should, by yeelding consent to the blessed spirit, conceaue him that was the sonne of God, the tree of life, in whom as many as beleeue, receaue the adoption of sonnes,
one whose Spirit rejoiced in the lowly estate of an handmaid, should, by yielding consent to the blessed Spirit, conceive him that was the son of God, the tree of life, in whom as many as believe, receive the adoption of Sons,
For, as Divines obserue, the wicked Angels, because they sinned wittingly and willingly, without a tempter, are left without all meanes of a mediatour, or redeemer.
For, as Divines observe, the wicked Angels, Because they sinned wittingly and willingly, without a tempter, Are left without all means of a Mediator, or redeemer.
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Now the woman, in that she did partake more deeply of this their sin, (for being tempted by them, she forthwith turn'd tempter with them) was more liable to their remedilesse punishments then the man:
Now the woman, in that she did partake more deeply of this their since, (for being tempted by them, she forthwith turned tempter with them) was more liable to their remediless punishments then the man:
The conclusion intended by him in that discourse, is, to assure woman kinde, that Evahs assenting to Satan, without the advise of her husband, was not more available to condemne the sexe,
The conclusion intended by him in that discourse, is, to assure woman kind, that Evahs assenting to Satan, without the Advice of her husband, was not more available to condemn the sex,
then the blessed Virgins bringing forth of her first borne, whom she conceiu'd by meere reliance on Gods promise, without the concurrence or furtherance of man, was to redeeme it.
then the blessed Virgins bringing forth of her First born, whom she conceived by mere reliance on God's promise, without the concurrence or furtherance of man, was to Redeem it.
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15 This exposition of the place in Timothie is so cleere and naturall, that not the meanest student here present (so hee will marke the former references to the first creation) but may well wonder how any professed interpreter could omit it.
15 This exposition of the place in Timothy is so clear and natural, that not the Meanest student Here present (so he will mark the former references to the First creation) but may well wonder how any professed interpreter could omit it.
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this hath alwaies seem'd to me, a demōstration as evident as any can be, ab effectu, that the principall obiect or foundation of sauing faith, (the promised womans seed) must needs bee comprised in the word NONLATINALPHABET.
this hath always seemed to me, a demonstration as evident as any can be, ab effectu, that the principal Object or Foundation of Saving faith, (the promised woman's seed) must needs be comprised in the word.
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But neither loue, nor faith working by loue, can availe more without Christ Iesus, then circumcision in Christ Iesus. And bootlesse it had beene to haue added this cōditional, (if they continue in faith, &c) vnlesse the foundation of faith,
But neither love, nor faith working by love, can avail more without christ Iesus, then circumcision in christ Iesus. And bootless it had been to have added this conditional, (if they continue in faith, etc.) unless the Foundation of faith,
Now as fidelitie, chastity, & practises of charitie, are necessarie to all, but in a peculiar and remarkable sort necessarie to those, whose forefathers haue beene perfidious, adulterours, and oppressors:
Now as Fidis, chastity, & practises of charity, Are necessary to all, but in a peculiar and remarkable sort necessary to those, whose Forefathers have been perfidious, Adulterers, and Oppressors's:
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so, albeit none can be saued without these virtues here mentioned, (faith, charitie, holinesse, temperance) yet are these peculiarly necessarie to the weaker sexe, in respect of the first womans sinne:
so, albeit none can be saved without these Virtues Here mentioned, (faith, charity, holiness, temperance) yet Are these peculiarly necessary to the Weaker sex, in respect of the First woman's sin:
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to the severall parts or degrees whereof they are most divinely and accurately suited and ranked by our Apostle. One part of her transgression (perhaps the first) was infidelitie,
to the several parts or Degrees whereof they Are most divinely and accurately suited and ranked by our Apostle. One part of her Transgression (perhaps the First) was infidelity,
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As if hee had said, it was their mother Eues intemperate appetite of the forbidden fruit, faire in shew, which did quicken and giue life vnto the first transgression;
As if he had said, it was their mother Eues intemperate appetite of the forbidden fruit, fair in show, which did quicken and give life unto the First Transgression;
Taking the truth, which these men are not able now to contradict for vnquestionable (as being the principall subiect of all Christian knowledge ▪) Their observation is neither vnnecessarie for any time,
Taking the truth, which these men Are not able now to contradict for unquestionable (as being the principal Subject of all Christian knowledge ▪) Their observation is neither unnecessary for any time,
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That wisdome in the Greeke tongue is of the feminine gender, was to them a sufficient Hint, thus to transforme the wisdome of God, into a Goddess of wisdome. What they spake of this Goddesse or daughter of Ioue, was most true of the wisdome and Sonne of God. He was begotten from all eternities of his Father without a mother, very God of very God, Geber el, or the strong God.
That Wisdom in the Greek tongue is of the Faemin gender, was to them a sufficient Hint, thus to transform the Wisdom of God, into a Goddess of Wisdom. What they spoke of this Goddess or daughter of Ioue, was most true of the Wisdom and Son of God. He was begotten from all eternities of his Father without a mother, very God of very God, Geber el, or the strong God.
And whilst He remained in the bosome of his Father onely, sending forth wise men & Prophets vnto his people, he did in no wise participate of any infirmitie.
And while He remained in the bosom of his Father only, sending forth wise men & prophets unto his people, he did in no wise participate of any infirmity.
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if He who took his whole substance from his mother, were peculiarly capable of infirmities. A drie and wearyish soile, cannot naturally send forth goodly Cedars, full of sap:
if He who took his Whole substance from his mother, were peculiarly capable of infirmities. A dry and wearyish soil, cannot naturally send forth goodly Cedars, full of sap:
nor could the incredulous Iew haue expected, his promised Messias should bee a Giant, or man of strength, had hee but duly considered, that he was to be the womans seed, flesh of her flesh, and bone of her bone;
nor could the incredulous Iew have expected, his promised Messias should be a Giant, or man of strength, had he but duly considered, that he was to be the woman's seed, Flesh of her Flesh, and bone of her bone;
hee hath no forme nor comelinesse, and when we shall see him, there is no beautie that we should desire him, hee is despised and reiected of men, a man of sorrows and acquainted with griefe.
he hath no Form nor comeliness, and when we shall see him, there is no beauty that we should desire him, he is despised and rejected of men, a man of sorrows and acquainted with grief.
He, of whom God might haue said, as Iacob did of Reuben before his fall. My first borne, my might, and the beginning of my strength, the excellencie of dignitie,
He, of whom God might have said, as Iacob did of Reuben before his fallen. My First born, my might, and the beginning of my strength, the excellency of dignity,
hee had said better, NONLATINALPHABET then NONLATINALPHABET, factum ex foeminâ, rather then ex muliere. For foeminâ being the proper name of the weaker sexe, seemes to import fragilitie, more directly then Mulier doth.
he had said better, then, factum ex foeminâ, rather then ex Mulier. For foeminâ being the proper name of the Weaker sex, seems to import fragility, more directly then Mulier does.
Some learned Interpreters, notwithstanding, haue obserued the Greeke NONLATINALPHABET, to be sometimes taken for NONLATINALPHABET, as mulier likewise in the Latine is for virgo. And why might not the Apostle vse the like language? Yet in saying thus much and no more, they make the maner of his speech more capable of excuse, then meritorious of admiration;
some learned Interpreters, notwithstanding, have observed the Greek, to be sometime taken for, as mulier likewise in the Latin is for virgo. And why might not the Apostle use the like language? Yet in saying thus much and no more, they make the manner of his speech more capable of excuse, then meritorious of admiration;
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whereas to my apprehension, there lies a mysterie in the word NONLATINALPHABET as here it is vsed by the Apostle, which had not been so well exprest, either by the common name of the sexe, NONLATINALPHABET, foemina, or by NONLATINALPHABET, virgo.
whereas to my apprehension, there lies a mystery in the word as Here it is used by the Apostle, which had not been so well expressed, either by the Common name of the sex,, foemina, or by, virgo.
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Mulier likewise implies sometimes an opposition to the first importance or signification of virgo, and signifieth as much as foeminam corruptam, or viri gnaram ;
Mulier likewise Implies sometime an opposition to the First importance or signification of virgo, and signifies as much as foeminam corruptam, or viri gnaram;
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sometimes it imports no more then foeminam viro desponsatam. And this later vse or importance whether of the Latine mulier, or of the Greeke NONLATINALPHABET, is not opposite but coincident to the second vse or importance of virgo, or NONLATINALPHABET. One and the same foemina, may be intacta, and yet desponsata, a wife or woman betrothed vnto a man, & yet a virgin.
sometime it imports no more then foeminam viro desponsatam. And this later use or importance whither of the Latin mulier, or of the Greek, is not opposite but coincident to the second use or importance of virgo, or. One and the same foemina, may be intacta, and yet desponsata, a wife or woman betrothed unto a man, & yet a Virgae.
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And for this reason, would the wisdome of God be made man of a virgin, and yet withall ex muliere, of a virgin betroathed vnto an husband, that Eues miscariage might be regaind in her.
And for this reason, would the Wisdom of God be made man of a Virgae, and yet withal ex Mulier, of a Virgae betrothed unto an husband, that Eues miscarriage might be Regained in her.
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21 For the wisdome of God, thus solicitously and accurately to contriue and plot the meanes of mankinds redemption, it was expedient and necessary, in respect of that inbred superstitiō, wherewith both Iewes and Gentiles were deepely tainted.
21 For the Wisdom of God, thus solicitously and accurately to contrive and plot the means of mankinds redemption, it was expedient and necessary, in respect of that inbred Superstition, wherewith both Iewes and Gentiles were deeply tainted.
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prone, vpon every light accidentall circumstance, or want of ceremoniall references, to pick occasion when none is offered, to distrust Gods promises for our good.
prove, upon every Light accidental circumstance, or want of ceremonial references, to pick occasion when none is offered, to distrust God's promises for our good.
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No Sophister so captious, no Lawier so cunning, as He, to misperswade men either that the instrumēts of their assurance want words to carry the inheritance vnto all,
No Sophister so captious, no Lawyer so cunning, as He, to misperswade men either that the Instruments of their assurance want words to carry the inheritance unto all,
and admirable alliances vnto his Sonne made man of a woman, as no sort or condition of men, that frame their aspect aright, can suspect themselues to bee excluded.
and admirable alliances unto his Son made man of a woman, as no sort or condition of men, that frame their aspect aright, can suspect themselves to be excluded.
Every circumstance of his person, conception, birth and life, are suited, as it were of purpose, to giue checke vnto the vtmost curiositie of superstitious humane fancie.
Every circumstance of his person, conception, birth and life, Are suited, as it were of purpose, to give check unto the utmost curiosity of superstitious humane fancy.
Surely, hee wisheth me well, and would lay downe his life to doe mee good: but being once dead, what dominion can he haue over death? Or raised againe;
Surely, he wishes me well, and would lay down his life to do me good: but being once dead, what dominion can he have over death? Or raised again;
but not so tenderly compassionate of poore mens cases, as might bee wisht; because they haue no acquaintance with povertie or the miseries that attend it.
but not so tenderly compassionate of poor men's cases, as might be wished; Because they have no acquaintance with poverty or the misery's that attend it.
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And yet at last to be exalted according to his humane nature vnto glory, that we might haue a solicitour in the Court of Heaven, of our owne corporation and stocke:
And yet At last to be exalted according to his humane nature unto glory, that we might have a solicitor in the Court of Heaven, of our own corporation and stock:
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one that could pittie our wants, and compassionate our grievances, by the liuely experience, and never fading memorie of his owne more grievous sufferings whilst he liued on earth;
one that could pity our Wants, and compassionate our grievances, by the lively experience, and never fading memory of his own more grievous sufferings while he lived on earth;
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Feare, if not despaire, would in temptations haue overtaken them, least Christ had beene sent forth to redeeme the Man onely, whose sexe hee assumed, not silly woman, to whom hee had no speciall reference.
fear, if not despair, would in temptations have overtaken them, lest christ had been sent forth to Redeem the Man only, whose sex he assumed, not silly woman, to whom he had no special Referente.
then of the blessing made in the promised seed ▪ or least the coniunction of twaine in one flesh, might haue caused a divorce of both from him, vnto whom whosoever is conioyned, is made one spirit w••h him.
then of the blessing made in the promised seed ▪ or lest the conjunction of twaine in one Flesh, might have caused a divorce of both from him, unto whom whosoever is conjoined, is made one Spirit w••h him.
The end and issue of his admirable chastitie, was to institute, that supernaturall and sacred Polygamie, which was (perhaps) by peculiar indulgence of divine dispensation legally foreshadowed in the multitude of Davids wiues,
The end and issue of his admirable chastity, was to institute, that supernatural and sacred Polygamy, which was (perhaps) by peculiar indulgence of divine Dispensation legally foreshadowed in the multitude of Davids wives,
And the Eunuch, which in time past, might not enter into the Congregation of the Lord, hath now gotten a place and name in the house of God better then of sonnes and daughters, for there is no name so deare and tender as the name of Spowse ;
And the Eunuch, which in time past, might not enter into the Congregation of the Lord, hath now got a place and name in the house of God better then of Sons and daughters, for there is no name so deer and tender as the name of Spouse;
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And what comfort can the destressed captiue, the poore servant or bondslaue reape, from his incarnation, that is by nature the Sonne of God, King of this world,
And what Comfort can the distressed captive, the poor servant or bondslave reap, from his incarnation, that is by nature the Son of God, King of this world,
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but that God did not by circumcision marke them to exile and slaughter, is sufficiently manifested in that hee caused his only Sonne to be circumcised.
but that God did not by circumcision mark them to exile and slaughter, is sufficiently manifested in that he caused his only Son to be circumcised.
So then he is circumcised & made vnder the law, that such as were of the circumcision and vnder the law, might haue full assurance he was sent forth to bee their redeemer.
So then he is circumcised & made under the law, that such as were of the circumcision and under the law, might have full assurance he was sent forth to be their redeemer.
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whether their fore-Elders had not releast their interest in them, and forespoken all their posterities hopes, by that desperate and vnhappie speech, which fell from them when they first revolted from Rehoboam: What portion haue we in David? neither haue wee inheritance in the sonne of Iesse.
whither their fore-Elders had not released their Interest in them, and forespoken all their Posterities hope's, by that desperate and unhappy speech, which fell from them when they First revolted from Rehoboam: What portion have we in David? neither have we inheritance in the son of Iesse.
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26 This, or the like temptation, vpon whatsoever ground conceiued, wrought strongly with this people whilst they remained in captivitie ▪ and for this reason,
26 This, or the like temptation, upon whatsoever ground conceived, wrought strongly with this people while they remained in captivity ▪ and for this reason,
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when God perswades them to returne with Iuda into the land of promise, he is inforced to promise them by the Prophet Ieremie, that the expected Messias (for whose birth Micah had taken vp Bethlehem ) should be cōceiu'd & made of a woman in the land of Israel. To this purpose I haue heretofore, out of this place, expoūded that passage, Ier. 31. Turne againe ô virgin of Israël, &c. For the Lord hath created a new thing (not in the earth or wide world, at randome:
when God persuades them to return with Iuda into the land of promise, he is enforced to promise them by the Prophet Ieremie, that the expected Messias (for whose birth micah had taken up Bethlehem) should be conceived & made of a woman in the land of Israel. To this purpose I have heretofore, out of this place, expounded that passage, Jeremiah 31. Turn again o Virgae of Israël, etc. For the Lord hath created a new thing (not in the earth or wide world, At random:
27 But the better right or title these circumstances of Christs conception, birth, or circumcision, convey either to the kingdome of Israël, or Iuda severally,
27 But the better right or title these Circumstances of Christ conception, birth, or circumcision, convey either to the Kingdom of Israël, or Iuda severally,
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the lesse hope could wee Gentiles haue, of any portion in the sonne of Iesse, had not the Lord, out of his infinite mercy & wisdome, made the covenant of life and blessing with Abraham, before he tooke vpon him the marke of circumcision;
the less hope could we Gentiles have, of any portion in the son of Iesse, had not the Lord, out of his infinite mercy & Wisdom, made the Covenant of life and blessing with Abraham, before he took upon him the mark of circumcision;
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that is, before there was any legall distinction betweene the Iew and Gentile. This is a point so admirably prest, by the great Apostle of the Gentiles, for their comfort, that it shall suffice me, to quote some few passages of his comments vpon Moses narrations;
that is, before there was any Legal distinction between the Iew and Gentile. This is a point so admirably pressed, by the great Apostle of the Gentiles, for their Comfort, that it shall suffice me, to quote Some few passages of his comments upon Moses narrations;
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And the Scripture foreseeing that God would iustifie the heathen through faith, preached before the Gospell vnto Abraham, saying in thee shall all nations bee blessed.
And the Scripture Foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying in thee shall all Nations be blessed.
The true issue, or NONLATINALPHABET, of that great controversie between him & his countrymē, is, whether Circumcision and observance of that Law whereby the Iew was distinguished from the Gentile,
The true issue, or, of that great controversy between him & his countrymen, is, whither Circumcision and observance of that Law whereby the Iew was distinguished from the Gentile,
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Much lesse could the observance of the law, which was not giuen till foure hundred and thirtie yeares after the former couenant was established, make men sonnes of Abraham, and of blessing.
Much less could the observance of the law, which was not given till foure hundred and thirtie Years After the former Covenant was established, make men Sons of Abraham, and of blessing.
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Covenants which receaue their whole strength and vertue from the will or purpose of men, being once confirmed, no man may disanull, or adde ought to them.
Covenants which receive their Whole strength and virtue from the will or purpose of men, being once confirmed, no man may disannul, or add ought to them.
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Or shall a title immediatly grounded on his solemne oath, whose word alone giues strēgth & being to al things that are, (evē power & authoritie to lawes themselues) need the corroboration of any Law? To what end thē was the Law giuen so long after Abrahams death ▪ that his posteritie might plead their title by it, to the inheritance before promised? This is that which our Apostle prosecutes, with such deepe,
Or shall a title immediately grounded on his solemn oath, whose word alone gives strength & being to all things that Are, (even power & Authority to laws themselves) need the corroboration of any Law? To what end them was the Law given so long After Abrahams death ▪ that his posterity might plead their title by it, to the inheritance before promised? This is that which our Apostle prosecutes, with such deep,
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For this was in effect to distrust Gods oath, and for their parts, vtterly to renounce all interest in the covenant made to Abraham, Isaac, and Iacob ;
For this was in Effect to distrust God's oath, and for their parts, utterly to renounce all Interest in the Covenant made to Abraham, Isaac, and Iacob;
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by seeking thus to drawe the free Doner into new legall bonds with Moses. Yet if the Law added nothing to their former assurance, the question still remaines,
by seeking thus to draw the free Doner into new Legal bonds with Moses. Yet if the Law added nothing to their former assurance, the question still remains,
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In which words hee would giue vs to vnderstand, that the whole world was quoad rem, for its present estate or condition, vnder the curse denounced against Adam: the best of whose children were heires of blessing, only quoad spem ;
In which words he would give us to understand, that the Whole world was quoad remembering, for its present estate or condition, under the curse denounced against Adam: the best of whose children were Heirs of blessing, only quoad spem;
In the interim, till his comming, God gaue his Law to Abrahams seed after the flesh, that the threats and curses contained in it, might imprint a liuely sense and feeling of that first curse, vnder which the whole world stood;
In the interim, till his coming, God gave his Law to Abrahams seed After the Flesh, that the Treats and curses contained in it, might imprint a lively sense and feeling of that First curse, under which the Whole world stood;
and that the sense or feeling hereof, might bring forth a more eager longing after the second Adam, or promised seed, who was to propagate the blessing vnto mankind:
and that the sense or feeling hereof, might bring forth a more eager longing After the second Adam, or promised seed, who was to propagate the blessing unto mankind:
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The principall point whereat our Apostle aimes in this Epistle, is to ascertaine both Iew and Gentile, that their deliuerance from the forementioned curses, was on their parts to be expected, by the same meanes,
The principal point whereat our Apostle aims in this Epistle, is to ascertain both Iew and Gentile, that their deliverance from the forementioned curses, was on their parts to be expected, by the same means,
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and vpon the same condions, that the promise of blessing had beene established with Abraham. This is the maine cōclusiō, Wherefore the Law was our schoolmaster to bring vs vnto Christ, that we might be iustified by faith.
and upon the same condions, that the promise of blessing had been established with Abraham. This is the main conclusion, Wherefore the Law was our Schoolmaster to bring us unto christ, that we might be justified by faith.
& you know what on our part, is required, for the accomplishing of our redemption, Abrahams faith. Now were it as wel knowne, what it is truely to beleeue,
& you know what on our part, is required, for the accomplishing of our redemption, Abrahams faith. Now were it as well known, what it is truly to believe,
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But my time for provision hath been so short, and my opportunities for intentiue meditations in this short time so few, that I could not hope, either much to amend the characters of larger Comments to this purpose;
But my time for provision hath been so short, and my opportunities for intentive meditations in this short time so few, that I could not hope, either much to amend the characters of larger Comments to this purpose;
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then they haue done, or may doe, whiles you read them, in your eies. I was the willinger to spend the whole time now allotted, in laying these foundations;
then they have done, or may do, while you read them, in your eyes. I was the willinger to spend the Whole time now allotted, in laying these foundations;
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Faith is a plant of Paradise, which comes not vp by generation, but is herein truely like to trees of the first creation, that it doth not send forth leaues before blossoms,
Faith is a plant of Paradise, which comes not up by generation, but is herein truly like to trees of the First creation, that it does not send forth leaves before blossoms,
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If you further demande what be the proper fruits of true beleefe, as it is fixt on this peculiar obiect or article of faith, [ The sonne of God, Abrahams seed made of a woman :
If you further demand what be the proper fruits of true belief, as it is fixed on this peculiar Object or article of faith, [ The son of God, Abrahams seed made of a woman:
and thirst after righteousnesse, mercifulnesse, puritie of heart, &c. For that blessednesse which God did promise, without a sequester or mediatour vnto faithful Abraham, and in him to all true beleeuers, is, by this sonne of God,
and thirst After righteousness, mercifulness, purity of heart, etc. For that blessedness which God did promise, without a sequester or Mediator unto faithful Abraham, and in him to all true believers, is, by this son of God,
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& sole fountaine of al blessings promised, expresly bequeathed with the mouth of man, vnto the poore in spirit, to mourners, to the meeke, to the mercifull, and pure in heart.
& sole fountain of all blessings promised, expressly bequeathed with the Mouth of man, unto the poor in Spirit, to mourners, to the meek, to the merciful, and pure in heart.
then fractions or parcels doe from their proper integr•ms. To beleeue in Christ made of a Virgin, is to haue him fashion'd in our hearts whose whole life and conversation was a patterne of such practises,
then fractions or parcels do from their proper integr•ms. To believe in christ made of a Virgae, is to have him fashioned in our hearts whose Whole life and Conversation was a pattern of such practises,
then the abundance of grievances, or heavy burdens, which others lay vpō their back• ▪ For the most of vs, seeing we make our mouthes issues either of bitternesse, scarrility, corrupt communicatiō,
then the abundance of grievances, or heavy burdens, which Others lay upon their back• ▪ For the most of us, seeing we make our mouths issues either of bitterness, scarrility, corrupt communication,
if we say we are pure in hart? Yet saith St Iohn ▪ Every one that hath this hope in him (of being the sons of God by adoption in this life, and of seeing God in the life to come) doth purifie himself as he is pure.
if we say we Are pure in heart? Yet Says Saint John ▪ Every one that hath this hope in him (of being the Sons of God by adoption in this life, and of seeing God in the life to come) does purify himself as he is pure.
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how often wouldest thou haue purified vs, and we would not be purified? Yet grant, MOST GRATIOVS FATHER, we beseech thee, that our particular wills & desires may evermore want successe, rather then their accomplishment should defeat or frustrate our generall Desire, of being blessed with faithfull Abraham. Accept This (good Lord) wee intreat thee for our finall desire,
how often Wouldst thou have purified us, and we would not be purified? Yet grant, MOST GRACIOUS FATHER, we beseech thee, that our particular wills & Desires may evermore want success, rather then their accomplishment should defeat or frustrate our general Desire, of being blessed with faithful Abraham. Accept This (good Lord) we entreat thee for our final desire,
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and let it be registred in everlasting Records, as our last wil and Testamēt, Not as we will, but as thou wilt, For our wils are tainted with corruptiō,
and let it be registered in everlasting Records, as our last will and Testament, Not as we will, but as thou wilt, For our wills Are tainted with corruption,
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Lord let not these our corruptible wils, but this thy everlasting will be fulfilled in vs. AS thou hast promised blessednes to faithfull Abraham, & in him to all beleeuers:
Lord let not these our corruptible wills, but this thy everlasting will be fulfilled in us AS thou hast promised blessedness to faithful Abraham, & in him to all believers:
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