A sermon preached aboard of the Globe the 18. of May, anno 1617 At an anchor by the Cape of Good Hope, in the Bay of Souldania, 34. degrees to the southward of the æquinoctiall line. By William Lesk, minister of Gods Word. Entertained by the Honourable Companie of Marchants trading into East India, for the instruction and comfort of the fleet, by them sent forth for those easterne parts anno, 1614.
A Sermon preached aboard of the Globe, riding at Anchor in the Bay of SOVLDANIA. Matth. 11. Verse 28.29.30. Come vnto me all yee that labour, and are heauie laden, and I will giue you rest.
A Sermon preached aboard of the Globe, riding At Anchor in the Bay of SOVLDANIA. Matthew 11. Verse 28.29.30. Come unto me all ye that labour, and Are heavy laden, and I will give you rest.
and Commander of whatsoeuer breathed vpon the face of the Earth; the Heauens seruing for his vse, the Earth for his habitation, the Starres for signes,
and Commander of whatsoever breathed upon the face of the Earth; the Heavens serving for his use, the Earth for his habitation, the Stars for Signs,
for seasons, for dayes and for yeres, and all the creatures as bondmen attending his becke, readie to yeeld homage and obedience vnto him, as their lawfull Commander:
for seasons, for days and for Years, and all the creatures as bondmen attending his beck, ready to yield homage and Obedience unto him, as their lawful Commander:
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for euen in the height and greatest of his perfection, there was by the finger of God powerfully rooted in the furthest and most secret corners of his heart, a naturall instinct, that Honour and Homage was due from him vnto a greater then himselfe;
for even in the height and greatest of his perfection, there was by the finger of God powerfully rooted in the furthest and most secret corners of his heart, a natural instinct, that Honour and Homage was due from him unto a greater then himself;
which directed by an vnderstanding rightly informed, and affections in nothing swaruing from the true verdict and sound iudgement of the intellectiue part, directly guided,
which directed by an understanding rightly informed, and affections in nothing swerving from the true verdict and found judgement of the intellective part, directly guided,
so disarmed and stript naked of, if not all, yet the greater part of his former dignitie, that, that which was before the cause of his greatest happinesse, is now the originall of all the confusion, which in the very rudiments and first principles of Religion farre and neere couereth well-nigh the face of the whole earth:
so disarmed and stripped naked of, if not all, yet the greater part of his former dignity, that, that which was before the cause of his greatest happiness, is now the original of all the confusion, which in the very rudiments and First principles of Religion Far and near Covereth well-nigh the face of the Whole earth:
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for the naturall instinct spoken off before, since the fall depriued of the eye of vnderstanding, whereby it was sometimes directed in the right way, is now the ground of all the Diuersitie, Schisme,
for the natural instinct spoken off before, since the fallen deprived of the eye of understanding, whereby it was sometime directed in the right Way, is now the ground of all the Diversity, Schism,
and Diuision, which (proh dolor) is euery where to be seene both in the obiect and manner of diuine worship, all men agreeing vpon this, that there is a God to be worshipped, according to that of the Heathen, Nulla gens tam effera, nulla natio tam barbara, cui non insideat haec notio, esse Deum, There is (sayth he) no Nation so rude,
and Division, which (proh dolour) is every where to be seen both in the Object and manner of divine worship, all men agreeing upon this, that there is a God to be worshipped, according to that of the Heathen, Nulla gens tam effera, nulla Nation tam barbara, cui non insideat haec notio, esse God, There is (say he) no nation so rude,
and to this day still doe grieuously and grossely erre, both in finding out the person of him that is to be worshipped, and in the manner how, being found, this Homage is to be performed:
and to this day still do grievously and grossly err, both in finding out the person of him that is to be worshipped, and in the manner how, being found, this Homage is to be performed:
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and other Elements, particularly be dilated, if Histories both sacred and prophane did not furnish euery meanest capacitie with too too many examples of Catts, Cowes, Stockes,
and other Elements, particularly be dilated, if Histories both sacred and profane did not furnish every Meanest capacity with too too many Examples of Catts, Cows, Stocks,
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Thus man, with Elymas the Sorcerer, wandering to and againe, as one deepely plunged in a Labyrinth of more then Aegyptian darknesse, should for euer thus haue continued, without so much as in the least measure approching vnto, much lesse attaining the end of his labor,
Thus man, with Elymas the Sorcerer, wandering to and again, as one deeply plunged in a Labyrinth of more then Egyptian darkness, should for ever thus have continued, without so much as in the least measure approaching unto, much less attaining the end of his labour,
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if the God of all comfort & consolation, moued only with pitie & cōmiseration towards the workmanship of his owne hands, had not, beyond all expectation,
if the God of all Comfort & consolation, moved only with pity & commiseration towards the workmanship of his own hands, had not, beyond all expectation,
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but neuer able to find, might be directed vnto the true obiect of that worship & obedience, which by a deepely rooted instinct he was in duty bound to performe vnto a superior power, in the right acknowledgement & due performance wherof his greatest felicitie and happinesse doth consist:
but never able to find, might be directed unto the true Object of that worship & Obedience, which by a deeply rooted instinct he was in duty bound to perform unto a superior power, in the right acknowledgement & due performance whereof his greatest felicity and happiness does consist:
which howsoeuer by diuine dispensation it was at the first reuealed onely a farre off, The seed of the woman shall tread downe the head of the serpent;
which howsoever by divine Dispensation it was At the First revealed only a Far off, The seed of the woman shall tread down the head of the serpent;
and afterwards, for many yeeres together, in that ancient Commonwealth, whereof amongst all Nations, the Lord was pleased to make choise for placing his Name from hand to hand, vnder types & figures, darkly conueyed:
and afterwards, for many Years together, in that ancient Commonwealth, whereof among all nations, the Lord was pleased to make choice for placing his Name from hand to hand, under types & figures, darkly conveyed:
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yet when the fulnesse of time was come, God sent forth his Sonne, made of a woman, made vnder the Law, to redeeme them that are vnder the Law, that we might receiue the adoption of sonnes, who from Heauen miraculously declared to be the Sonne of God,
yet when the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to Redeem them that Are under the Law, that we might receive the adoption of Sons, who from Heaven miraculously declared to be the Son of God,
and by the Father anointed, for the performance of this great and weightie imployment, inuites all that desire the knowledge of the true God, leauing the by-wayes and beggerly rudiments of worldly elements, to come vnto him as the only meane by the decree and determination of the sacred Trinitie appointed for reducing and bringing backe wretched man,
and by the Father anointed, for the performance of this great and weighty employment, invites all that desire the knowledge of the true God, leaving the byways and beggarly rudiments of worldly elements, to come unto him as the only mean by the Decree and determination of the sacred Trinity appointed for reducing and bringing back wretched man,
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For God, who at sundrie times, and in diuers manners, spake in time past to the Fathers, by the Prophets, hath in these last dayes spoken vnto vs by his Sonne, whom hee hath appointed heire of all things, by whom also hee made the world, and in whom are laid vp all the treasures of true Knowledge and Vnderstanding:
For God, who At sundry times, and in diverse manners, spoke in time passed to the Father's, by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the world, and in whom Are laid up all the treasures of true Knowledge and Understanding:
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Thirdly, because the remembrance of former transgressions, and guilt of sinne and iniquitie, how manifold or grosse soeuer, should not so farre preuaile,
Thirdly, Because the remembrance of former transgressions, and guilt of sin and iniquity, how manifold or gross soever, should not so Far prevail,
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Therefore expressely he sets downe the qualitie and condition of his ghests, naming euen that which the subtiltie and craft of Sathan might otherwise haue haply vsed as a stumbling blocke, to hinder and let men from comming vnto him:
Therefore expressly he sets down the quality and condition of his guests, naming even that which the subtlety and craft of Sathan might otherwise have haply used as a stumbling block, to hinder and let men from coming unto him:
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because the Lord hath anointed me to preach good tidings to the meeke, he hath sent me to binde vp the broken-hearted, to proclaime libertie to the Captiues,
Because the Lord hath anointed me to preach good tidings to the meek, he hath sent me to bind up the brokenhearted, to proclaim liberty to the Captives,
and the day of vengeance of our God, to comfort all that mourne in Zion, to giue vnto them Beautie for Ashes, the Oyle of Ioy for Mourning, the Garment of Praise for the spirit of Heauinesse, that they might be called Trees of Righteousnesse, the planting of the Lord, that he might be glorified.
and the day of vengeance of our God, to Comfort all that mourn in Zion, to give unto them Beauty for Ashes, the Oil of Joy for Mourning, the Garment of Praise for the Spirit of Heaviness, that they might be called Trees of Righteousness, the planting of the Lord, that he might be glorified.
Fourthly, because men, to their endlesse and irrecouerable losse, should not wrest or peruert that which goeth before in the seuen and twentieth verse, No man knoweth the Father but the Sonne,
Fourthly, Because men, to their endless and irrecoverable loss, should not wrest or pervert that which Goes before in the seuen and twentieth verse, No man Knoweth the Father but the Son,
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why the mercie and fauour of God, offered vnto all, is not by all receiued, because all doe not labour, and are heauie laden vnder the burthen of their sinnes:
why the mercy and favour of God, offered unto all, is not by all received, Because all do not labour, and Are heavy laden under the burden of their Sins:
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because of our transgressions, and our soules standing at the gates of death, because of the intolerable weight of iniquity, which can neuer sufficiently be effected without a distinct knowledge of the nature, quality and condition of sin;
Because of our transgressions, and our Souls standing At the gates of death, Because of the intolerable weight of iniquity, which can never sufficiently be effected without a distinct knowledge of the nature, quality and condition of since;
because the naturall and vnborn NONLATINALPHABET and selfe loue which deepely lyeth rooted in the heart of man, seconded with the malicious subtiltie of the common enemy of mans saluation,
Because the natural and unborn and self love which deeply lies rooted in the heart of man, seconded with the malicious subtlety of the Common enemy of men salvation,
and vaine conceit of his owne worth, founding nothing els in his eare, but shrill and loud blasts of the excellency of his soule, the wonderfull fabricke and making of his body, the goodly sympathie,
and vain conceit of his own worth, founding nothing Else in his ear, but shrill and loud blasts of the excellency of his soul, the wonderful fabric and making of his body, the goodly Sympathy,
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and concord of the whole compound, the Lawe of the Lord is that which bewrayeth and layeth open vnto man, the vglinesse of his heart, the nakednes of his imaginations,
and concord of the Whole compound, the Law of the Lord is that which bewrayeth and Layeth open unto man, the ugliness of his heart, the nakedness of his Imaginations,
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therefore DAVID speaking of this Lawe sayth, that it is perfect, conuerting the Soule, that it is sure, making wise the simple, that it is right, reioicing the heart, that it is pure, enlightening the eyes, that it is true, and righteous altogether, more to be desired then gold,
Therefore DAVID speaking of this Law say, that it is perfect, converting the Soul, that it is sure, making wise the simple, that it is right, rejoicing the heart, that it is pure, enlightening the eyes, that it is true, and righteous altogether, more to be desired then gold,
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and entising sweetnes of wickednesse, that a bare knowledge of the nature of transgression, is neuer able to bring this labour and wearisomenesse vpon his soule;
and enticing sweetness of wickedness, that a bore knowledge of the nature of Transgression, is never able to bring this labour and wearisomeness upon his soul;
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therefore, after that by the Lawe wee haue attained vnto the knowledge of sinne, it is necessary that we vnderstand the value and esteeme which it hath in the eyes of the Lord, by himselfe at great length reuealed in his Word;
Therefore, After that by the Law we have attained unto the knowledge of sin, it is necessary that we understand the valve and esteem which it hath in the eyes of the Lord, by himself At great length revealed in his Word;
Thirdly, because then, commonly, men take most to heart offences committed, and feare to belch out mischiefes, wherein otherwise they could be content, at randome greedily to wallow,
Thirdly, Because then, commonly, men take most to heart offences committed, and Fear to belch out mischiefs, wherein otherwise they could be content, At random greedily to wallow,
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therefore it is requisite and necessary, to the end that we may labour, and be heauy laden vnder the burthen of our sinnes, that we be not ignorant of the vnspeakeable power, might and maiesty of Almighty God:
Therefore it is requisite and necessary, to the end that we may labour, and be heavy laden under the burden of our Sins, that we be not ignorant of the unspeakable power, might and majesty of Almighty God:
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For this cause it was that at the giuing of the Lawe, whereby we come vnto the knowledge of sinne, the Lord appeared after so fearefull and terrible a manner, that all the people that were in the campe trembled for feare, that thereby seeing the greatnesse of his power, in whose sight sinne is lothsome and abhorred, they might feare to commit iniquity,
For this cause it was that At the giving of the Law, whereby we come unto the knowledge of sin, the Lord appeared After so fearful and terrible a manner, that all the people that were in the camp trembled for Fear, that thereby seeing the greatness of his power, in whose sighed sin is loathsome and abhorred, they might Fear to commit iniquity,
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yea commonly, when as the Almighty publisheth and proclaimeth vnto the world, his dislike and detestation of sinne, there are still let fall some flashes and apparant significations of his might, maiesty, and power:
yea commonly, when as the Almighty Publisheth and proclaims unto the world, his dislike and detestation of sin, there Are still let fallen Some flashes and apparent significations of his might, majesty, and power:
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therfore for attaining the effect aforesayd, it is expedient that men thorowly bee perswade that the Lord hath appointed a day of recompence, wherein euery man shall bee rewarded according to that which he hath done in the flesh, whether it bee good or bad.
Therefore for attaining the Effect aforesaid, it is expedient that men thoroughly be persuade that the Lord hath appointed a day of recompense, wherein every man shall be rewarded according to that which he hath done in the Flesh, whither it be good or bad.
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and consequently to labour and be heauie laden vnder the burthen of our transgressions, wherby we come to haue interest in this comfortable inuitation,
and consequently to labour and be heavy laden under the burden of our transgressions, whereby we come to have Interest in this comfortable invitation,
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and learne from the intertainment which I haue had in the world, that the Father in this life will not haue his children free from temptation and trouble:
and Learn from the entertainment which I have had in the world, that the Father in this life will not have his children free from temptation and trouble:
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if they haue called the Master of the house Beelzebub, how much more shall they call them of his houshold? if they haue persecuted me, they will also persecute you;
if they have called the Master of the house Beelzebub, how much more shall they call them of his household? if they have persecuted me, they will also persecute you;
I was like a Lambe or an Oxe that is brought vnto the slaughter, and being in the forme of God, made my selfe of no reputation, took vpon me the forme of a seruant,
I was like a Lamb or an Ox that is brought unto the slaughter, and being in the Form of God, made my self of no reputation, took upon me the Form of a servant,
for though our outward man perish, yet the inward man is renewed day by day: whosoeuer then will come vnto me, let him take vp his crosse and follow mee,
for though our outward man perish, yet the inward man is renewed day by day: whosoever then will come unto me, let him take up his cross and follow me,
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for the Almightie by the gracious influence of his holy Spirit comforts, vpholds, and strengthens his children in the time of trouble, whereby that becomes easie and light vnto them, which otherwise they could neuer possibly bee able to beare, according to that of the Apostle:
for the Almighty by the gracious influence of his holy Spirit comforts, upholds, and strengthens his children in the time of trouble, whereby that becomes easy and Light unto them, which otherwise they could never possibly be able to bear, according to that of the Apostle:
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and the God of all comfort, who comforteth vs in all our tribulation, that we may be able to comfort them that are in any trouble, by the comfort wherewith wee our selues are comforted of God;
and the God of all Comfort, who comforts us in all our tribulation, that we may be able to Comfort them that Are in any trouble, by the Comfort wherewith we our selves Are comforted of God;
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and are heauie laden vnder the burthen of their sinnes, to come vnto him, as the only Physicion and comforter of perplexed spirits, come vnto me all ye that labour and are heauy laden,
and Are heavy laden under the burden of their Sins, to come unto him, as the only physician and comforter of perplexed spirits, come unto me all you that labour and Are heavy laden,
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secondly, a large and ample promise annexed thereunto, and I will giue you rest, or as it is in the next Verse, and you shall finde rest vnto your soules.
secondly, a large and ample promise annexed thereunto, and I will give you rest, or as it is in the next Verse, and you shall find rest unto your Souls.
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In the inuitation we are first to consider the particle or word of exhorting (Come:) Secondly, the quality and condition of the ghuests inuited, yee that labour and are heauy laden:
In the invitation we Are First to Consider the particle or word of exhorting (Come:) Secondly, the quality and condition of the guests invited, ye that labour and Are heavy laden:
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Thirdly, the number of them (all:) and Fourthly, the feast-maker, or he by whom these ghuests are inuited (Me) come vnto me all ye that labour and are heauy laden:
Thirdly, the number of them (all:) and Fourthly, the Feast maker, or he by whom these guests Are invited (Me) come unto me all you that labour and Are heavy laden:
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secondly, the same is by two seuerall arguments, particularly enforced, whereof the first, set downe in the end of the 29. Verse, is taken from Christs owne example;
secondly, the same is by two several Arguments, particularly Enforced, whereof the First, Set down in the end of the 29. Verse, is taken from Christ own Exampl;
Come: this word is diuersly taken in text of holy Scripture, somtimes it is a word of exhortation, which looking backe vpon something to bee forsaken, implies a secret reason why departure is to bee made from the same, in which sence it is then cōmonly vsed,
Come: this word is diversely taken in text of holy Scripture, sometimes it is a word of exhortation, which looking back upon something to be forsaken, Implies a secret reason why departure is to be made from the same, in which sense it is then commonly used,
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and Balack in his speech vnto Balaam, Come, I pray thee, and I will bring thee vnto another place, peraduenture it wil please God that thou maist curse me thē from thence:
and Balak in his speech unto balaam, Come, I pray thee, and I will bring thee unto Another place, Peradventure it will please God that thou Mayest curse me them from thence:
and in the Parable of the Householder, who going into a farre Countrey, let out his Vine-yard vnto tenants, the husbandmen vpon the comming of the Heire, are brought in after this manner, speaking one to another, This is the Heire, come, let vs kil him, and let vs seaze on his inheritance.
and in the Parable of the Householder, who going into a Far Country, let out his Vineyard unto tenants, the husbandmen upon the coming of the Heir, Are brought in After this manner, speaking one to Another, This is the Heir, come, let us kill him, and let us seize on his inheritance.
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Both which significations of this first word applied vnto the present occasion, afford streames of great comfort and consolation vnto perplexed spirits, that the Sonne of God Iesus Christ stepping (as it were) out from amongst his brethren, should friendly exhort, beseech and intreat, that forsaking their wretched and miserable estate, the momentarie pleasures of sinne, the bondage of Sathan,
Both which significations of this First word applied unto the present occasion, afford streams of great Comfort and consolation unto perplexed spirits, that the Son of God Iesus christ stepping (as it were) out from among his brothers, should friendly exhort, beseech and entreat, that forsaking their wretched and miserable estate, the momentary pleasures of sin, the bondage of Sathan,
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or otherwise for expressing of his further care, and more earnest desire of the saluation of our soules, that knowing the naturall and imborne backwardnesse of the heart of man, in embracing and intertaining motions making for the good and euerlasting happinesse of his soule, he should as Lord and Master commaund,
or otherwise for expressing of his further care, and more earnest desire of the salvation of our Souls, that knowing the natural and imborne backwardness of the heart of man, in embracing and entertaining motions making for the good and everlasting happiness of his soul, he should as Lord and Master command,
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Faith then in the Mediator Iesus Christ is that, wherby broken and contrite spirits, labouring, and heauy laden vnder the burthen of sinne, finde rest vnto their soules:
Faith then in the Mediator Iesus christ is that, whereby broken and contrite spirits, labouring, and heavy laden under the burden of sin, find rest unto their Souls:
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but besides this knowledge, there must bee an assurance, grounded vpon the authority of Gods word, that for Christ his sake, God is reconciled vnto vs;
but beside this knowledge, there must be an assurance, grounded upon the Authority of God's word, that for christ his sake, God is reconciled unto us;
so that the saith whereby wee come vnto CHRIST, hath his seate in both parts of the soule, in the intellectiue or vnderstanding part, a sure and certaine knowledge of the truth of those things which are to be beleeued;
so that the Says whereby we come unto CHRIST, hath his seat in both parts of the soul, in the intellective or understanding part, a sure and certain knowledge of the truth of those things which Are to be believed;
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And againe, therefore it is of faith, that it might bee by grace, to the end the promise might be sure to all the seed, not to that onely which is of the Law,
And again, Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed, not to that only which is of the Law,
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And in the will, faith leaueth an assurance, that God is both able, and in due time wil make good in our particular the generall promises of Mercie and Grace, according to that of the Apostle, I am persuaded, that neither Death,
And in the will, faith Leaveth an assurance, that God is both able, and in due time will make good in our particular the general promises of Mercy and Grace, according to that of the Apostle, I am persuaded, that neither Death,
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Therefore it is, that almost euery where the Holy Ghost speaking of things, for Christ his sake in due time to be conferred and bestowed vpon vs, he speaks of them in the time past,
Therefore it is, that almost every where the Holy Ghost speaking of things, for christ his sake in due time to be conferred and bestowed upon us, he speaks of them in the time past,
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Blessed be God, the Father of our Lord Iesus Christ, who hath blessed vs with all spirituall blessings in heauenly places in Christ Iesus, in whom we haue:
Blessed be God, the Father of our Lord Iesus christ, who hath blessed us with all spiritual blessings in heavenly places in christ Iesus, in whom we have:
edemption through his bloud, the forgiuenesse of sinnes, according to the riches of his grace: but God, who is rich in mercie, for his great loue wherewith he loued vs,
edemption through his blood, the forgiveness of Sins, according to the riches of his grace: but God, who is rich in mercy, for his great love wherewith he loved us,
Now this is certaine, that the knowledge of the Historie of Gods holy Word is so farre from quieting and bringing peace vnto the soules of men, that on the contrarie, it serues rather more and more to encrease amazement, feare, and terror in their hearts:
Now this is certain, that the knowledge of the History of God's holy Word is so Far from quieting and bringing peace unto the Souls of men, that on the contrary, it serves rather more and more to increase amazement, Fear, and terror in their hearts:
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they beleeue, that is, by the Historie they know the wrath of God to be so fierce against Sinne and Iniquitie, that it can be expiate and done away by no other meanes,
they believe, that is, by the History they know the wrath of God to be so fierce against Sin and Iniquity, that it can be expiate and done away by no other means,
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by the knowledge of the Historie of Gods holy Word, they vnderstand themselues finally, and without all hope of redemption, wholly to be reiected and cast off:
by the knowledge of the History of God's holy Word, they understand themselves finally, and without all hope of redemption, wholly to be rejected and cast off:
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by the Historie they know, that IESVS is appointed Iudge both of Men and Angels, and that for euer they shall haue their abode in euerlasting miserie and torment; therefore they beleeue and tremble.
by the History they know, that JESUS is appointed Judge both of Men and Angels, and that for ever they shall have their Abided in everlasting misery and torment; Therefore they believe and tremble.
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Man likewise, in the knowledge of the Historie, what can hee see, but euery where manifest tokens of the wrath of God against sinne? as Death, Disease,
Man likewise, in the knowledge of the History, what can he see, but every where manifest tokens of the wrath of God against sin? as Death, Disease,
all which bringing rather matter of horror and feare, then peace vnto the soules of men, there must be something else besides Historicall knowledge, in that faith, whereby being iustified, we haue peace with God;
all which bringing rather matter of horror and Fear, then peace unto the Souls of men, there must be something Else beside Historical knowledge, in that faith, whereby being justified, we have peace with God;
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and for the mediation and all-sufficient sacrifice of his dearely beloued Sonne IESVS CHRIST; by whom also wee haue accesse by faith into this grace wherein wee stand.
and for the mediation and All-sufficient sacrifice of his dearly Beloved Son JESUS CHRIST; by whom also we have access by faith into this grace wherein we stand.
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Thirdly, S. Paul in his Epistle to the Ephesians, so plainely maintaines and powerfully auoucheth the assurance of faith which now we haue in hand, that if there were no more, this one Scripture may well serue for confirmation of the same:
Thirdly, S. Paul in his Epistle to the Ephesians, so plainly maintains and powerfully avoucheth the assurance of faith which now we have in hand, that if there were no more, this one Scripture may well serve for confirmation of the same:
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Who, knowing onely the Historie of Gods holy Word, dare presume boldly and with confidence to approach and draw neere vnto the dreadfull Maiestie of Almightie God, whom as an angrie & seuere Iudge he seeth readie to powre downe the viols of his fierce wrath and indignation vpon the transgressors of his Law;
Who, knowing only the History of God's holy Word, Dare presume boldly and with confidence to approach and draw near unto the dreadful Majesty of Almighty God, whom as an angry & severe Judge he sees ready to pour down the viols of his fierce wrath and Indignation upon the transgressors of his Law;
that faith then, whereby with boldnesse confidently we present our selues before God, besides knowledge of the Historie, must of necessitie haue an assurance of reconciliation in IESVS CHRIST.
that faith then, whereby with boldness confidently we present our selves before God, beside knowledge of the History, must of necessity have an assurance of reconciliation in JESUS CHRIST.
Wash yee, make you cleane, put away the euill of your doings from before mine eyes, cease to doe euill, learne to doe well, seeke iudgement, relieue the oppressed, iudge the fatherlesse, plead for the widow:
Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow:
if ye will be obedient, ye shall eate the good of the Land. The Sanballats and subtle Sophists of these last dayes gather, I cannot tell what naturall and imborne abilitie and power in man, ex puris naturaelibus, as they say, to performe obedience vnto the Commandements of God;
if you will be obedient, you shall eat the good of the Land. The Sanballats and subtle Sophists of these last days gather, I cannot tell what natural and imborne ability and power in man, ex puris naturaelibus, as they say, to perform Obedience unto the commandments of God;
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as if seeing a man altogether depriued of the vse of his legges, one should promise him great summes of money, with all celeritie and swiftnesse, speedily to runne a race, whom hee very well knew vnable so much as to stand, much lesse swiftly to runne.
as if seeing a man altogether deprived of the use of his legs, one should promise him great sums of money, with all celerity and swiftness, speedily to run a raze, whom he very well knew unable so much as to stand, much less swiftly to run.
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Being then that the Lord commands, exhorts, aduiseth, and by large and ample promises allures men to the obedience of his Commandements, it must of necessitie follow, that there is some power and abilitie in them for the performance of this obedience:
Being then that the Lord commands, exhorts, adviseth, and by large and ample promises allures men to the Obedience of his commandments, it must of necessity follow, that there is Some power and ability in them for the performance of this Obedience:
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But needlesse multiplication and increase of words remoued and set aside, if these men can be perswaded to turne vnto the sixt of S. Iohns Gospell and foure and fortieth verse, they shall finde the same mouth, that in the Text which now wee haue in hand, inuites and exhorts such as labour and are heauie laden, to come vnto him, there publikely preaching vnto the Iewes:
But needless multiplication and increase of words removed and Set aside, if these men can be persuaded to turn unto the sixt of S. Iohns Gospel and foure and fortieth verse, they shall find the same Mouth, that in the Text which now we have in hand, invites and exhorts such as labour and Are heavy laden, to come unto him, there publicly preaching unto the Iewes:
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Where is now their imborne strength? What is now become of their naturall abilitie in spirituall things? And of what validitie and force, I pray you, is their strong Goliah, taken from the nature of Christs speech? If no man can come,
Where is now their imborne strength? What is now become of their natural ability in spiritual things? And of what validity and force, I pray you, is their strong Goliath, taken from the nature of Christ speech? If no man can come,
In like manner, the same Spirit, which by the mouth of Malachie exhorts Israel to turne vnto the Lord their God, by Ezechiel professeth, That he will giue them one heart,
In like manner, the same Spirit, which by the Mouth of Malachi exhorts Israel to turn unto the Lord their God, by Ezechiel Professes, That he will give them one heart,
according to that of S. Cyprian, Dei est, inquam, Dei est omne quod possumus, inde viuimus, inde pollemus, inde sumpto & concepto vigore hic adhuc positi futurorum indicia praenoscimus;
according to that of S. Cyprian, Dei est, inquam, Dei est omne quod possumus, inde viuimus, inde pollemus, inde sumpto & concepto Vigour hic Adhoc Position futurorum indicia praenoscimus;
for in him wee liue, by him wee are enabled, and from him endowed with strength, liuing yet here vpon earth, by the eyes of faith we behold and looke vpon the badges and notes of euerlasting happinesse.
for in him we live, by him we Are enabled, and from him endowed with strength, living yet Here upon earth, by the eyes of faith we behold and look upon the badges and notes of everlasting happiness.
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Let man then, if hee must needes challenge ought to himselfe, take to him the sinnefull part, which is his, ascribing all his righteousnesse vnto the Lord.
Let man then, if he must needs challenge ought to himself, take to him the sinful part, which is his, ascribing all his righteousness unto the Lord.
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Therefore the Prophet Dauid blusheth not to begge at the hands of the Lord, euen the beginnings and first steps of holinesse, Create in me a cleane heart, O Lord,
Therefore the Prophet David blusheth not to beg At the hands of the Lord, even the beginnings and First steps of holiness, Create in me a clean heart, Oh Lord,
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What then had Dauid of his owne? or where was his naturall and imborne strength, whereby he was able of himselfe to doe somewhat towards the attainement of euerlasting happinesse? a cleane heart and a right spirit he begges to haue created within him:
What then had David of his own? or where was his natural and imborne strength, whereby he was able of himself to doe somewhat towards the attainment of everlasting happiness? a clean heart and a right Spirit he begs to have created within him:
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If then Dauid must haue a cleane heart and a right spirit created in him, it will of necessitie follow, that there was at this time no such thing to be found in his brest:
If then David must have a clean heart and a right Spirit created in him, it will of necessity follow, that there was At this time no such thing to be found in his breast:
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As if Hanna, hauing by prayer and supplication obtained a sonne at the hands of the Lord, should begge safe deliuerance at the Throne of Gods mercie, professing thereby, both the conception and birth to be from aboue.
As if Hannah, having by prayer and supplication obtained a son At the hands of the Lord, should beg safe deliverance At the Throne of God's mercy, professing thereby, both the conception and birth to be from above.
Iust so, Dauid hauing begged the foundation and ground, a cleane heart and a right spirit, finding in himselfe not so much as abilitie and strength, to make vse of the Lords blessings for the saluation of his soule, much lesse power to doe any thing that good is, he sueth, That the Almightie, hauing of nothing framed the new man in his heart, he would be pleased to open his eyes, that he might see,
Just so, David having begged the Foundation and ground, a clean heart and a right Spirit, finding in himself not so much as ability and strength, to make use of the lords blessings for the salvation of his soul, much less power to do any thing that good is, he sues, That the Almighty, having of nothing framed the new man in his heart, he would be pleased to open his eyes, that he might see,
Thus then you see, what warrant the aduersarie hath from this and such like Scriptures, for maintaining a position so preiudiciall vnto the all-sufficient Sacrifice of Christs death.
Thus then you see, what warrant the adversary hath from this and such like Scriptures, for maintaining a position so prejudicial unto the All-sufficient Sacrifice of Christ death.
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But what then, may some man say, is the meaning of Gods holy Spirit, in these and the like kind of speeches? Vnto which question I had rather answere by Saint Augustine, then mine owne mouth:
But what then, may Some man say, is the meaning of God's holy Spirit, in these and the like kind of Speeches? Unto which question I had rather answer by Saint Augustine, then mine own Mouth:
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who disputing against Pelagius the same verie question which now wee haue in hand, speakes after this manner, Iubet Deus quae non possumus, vt nouerimus quid ab illo petere debeamus;
who disputing against Pelagius the same very question which now we have in hand, speaks After this manner, Iubet Deus Quae non possumus, vt nouerimus quid ab illo Peter debeamus;
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Therefore (sayth hee) God commaunds vs often to doe those things which he knowes vs wholy vnable to performe, thereby to teach vs what to aske, begge, and craue at his hand.
Therefore (say he) God commands us often to do those things which he knows us wholly unable to perform, thereby to teach us what to ask, beg, and crave At his hand.
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in punishment, that thou thy selfe art the cause of all thy wants; in supplication and prayer, vnderstand from whence supply of thy defects is to be had:
in punishment, that thou thy self art the cause of all thy Wants; in supplication and prayer, understand from whence supply of thy defects is to be had:
so man, being by diuine authoritie commanded to performe these and these spirituall duties, in ipso conatu, in the very attempt and enterprise it selfe he is informed of his owne inabilitie and weakenesse.
so man, being by divine Authority commanded to perform these and these spiritual duties, in ipso conatu, in the very attempt and enterprise it self he is informed of his own inability and weakness.
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for the performance of spirituall duties, but is a means which it pleaseth the wisedome of Almightie God to vse for bringing of him to the knowledge and acknowledgement of his naturall and imborne frailtie,
for the performance of spiritual duties, but is a means which it Pleases the Wisdom of Almighty God to use for bringing of him to the knowledge and acknowledgement of his natural and imborne frailty,
according vnto that of S. Augustine, Ideo Iubet vt facere iussa conati, & in nostra infirmitate sub lege fatigati, adiutorium gratiae petere nouerimus;
according unto that of S. Augustine, Ideo Iubet vt facere Iussa conati, & in nostra Infirmity sub lege fatigati, Adiutorium Gratiae Peter nouerimus;
Therefore (saith hee) God commands, that in the enterprise and attempt of obedience, by reason of our manifold infirmities wearied vnder the yoke of so absolute and perfect a law, wee may learne to sue vnto the Throne of Gods mercie,
Therefore (Says he) God commands, that in the enterprise and attempt of Obedience, by reason of our manifold infirmities wearied under the yoke of so absolute and perfect a law, we may Learn to sue unto the Throne of God's mercy,
Ʋnto me. The soule of man guiltie of many haynous abominations, and vnderstanding both the fiercenesse of Gods wrath and indignation against the breach of his Law,
Ʋnto me. The soul of man guilty of many heinous abominations, and understanding both the fierceness of God's wrath and Indignation against the breach of his Law,
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because they themselues blinded with a vaine conceit of Righteousnes, were altogether ignorant of the great miserie, by the fall of our first parents brought vpon the whole posteritie.
Because they themselves blinded with a vain conceit of Righteousness, were altogether ignorant of the great misery, by the fallen of our First Parents brought upon the Whole posterity.
yet in regard of our inabilitie and weakenesse to performe the condition of perfect obedience, contained therein, it becomes rather an accuser and vpbraider of our miserie,
yet in regard of our inability and weakness to perform the condition of perfect Obedience, contained therein, it becomes rather an accuser and vpbraider of our misery,
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according to that of the Apostle, Now we know, that what things soeuer the Law saith, it saith to them who are vnder the Law, that euery mouth may be stopped,
according to that of the Apostle, Now we know, that what things soever the Law Says, it Says to them who Are under the Law, that every Mouth may be stopped,
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And againe, The Law worketh wrath, for where no Law is, there is no transgression. For this cause it was, that the Prophets and Preachers of that ancient Church,
And again, The Law works wrath, for where no Law is, there is no Transgression. For this cause it was, that the prophets and Preachers of that ancient Church,
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that Adam, whom the voice of God summoning & citing to appeare before the Tribunal of his iustice, made afraid, may by a more gentle and milde voice, The seed of the woman shall tread downe the head of the serpent, be comforted and set on foot;
that Adam, whom the voice of God summoning & citing to appear before the Tribunal of his Justice, made afraid, may by a more gentle and mild voice, The seed of the woman shall tread down the head of the serpent, be comforted and Set on foot;
because of his sinne, might in the promise of the Gospel, In thy seed shall all the Nations of the world be blessed, fully be strengthened & raised vp.
Because of his sin, might in the promise of the Gospel, In thy seed shall all the nations of the world be blessed, Fully be strengthened & raised up.
These things, in former ages more obscurely deliuered vnto the faithfull of those times, at Christs comming into the world, were publikely and plainely preached vnto the Church:
These things, in former ages more obscurely Delivered unto the faithful of those times, At Christ coming into the world, were publicly and plainly preached unto the Church:
and againe, Feare not, for behold, I bring you good tidings of great ioy which shalbe to all people for vnto you is born this day in the city of Dauid, a Sauior, which is Christ the Lord:
and again, fear not, for behold, I bring you good tidings of great joy which shall to all people for unto you is born this day in the City of David, a Saviour, which is christ the Lord:
our works euen when they are at the best, being fowly bedawb'd with the blots and blemishes of the old man, can deserue nothing but vengeance from him, who in Iustice rewardeth, nothing comming short of the least circumstance and title of his Lawe:
our works even when they Are At the best, being foully bedaubed with the blots and blemishes of the old man, can deserve nothing but vengeance from him, who in justice Rewardeth, nothing coming short of the least circumstance and title of his Law:
because the words rightly considered, giue not the least occasion of any such discourse, challenging rather the conueiance of comfort vnto the most hainous, grosse,
Because the words rightly considered, give not the least occasion of any such discourse, challenging rather the conveyance of Comfort unto the most heinous, gross,
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For as Sathan, the common enemy of mans saluation, hath great variety and store of sleights and subtilties to hinder our approach vnto the Throne of grace;
For as Sathan, the Common enemy of men salvation, hath great variety and store of sleights and subtleties to hinder our approach unto the Throne of grace;
so this is none of the least, that with great inlargement, and amplifications he sets before our eyes, the sins and offences which formerly we haue committed, thereby to make vs despaire of Gods goodnes and mercie:
so this is none of the least, that with great enlargement, and amplifications he sets before our eyes, the Sins and offences which formerly we have committed, thereby to make us despair of God's Goodness and mercy:
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and the God of all comfort, who comforteth vs in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selues are comforted of God:
and the God of all Comfort, who comforts us in all our tribulation, that we may be able to Comfort them which Are in any trouble, by the Comfort wherewith we our selves Are comforted of God:
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and againe, The Lord, the Lord, mercifull and gracious, long suffering, and aboundant in goodnes and truth, keeping mercy for thousands, forgiuing iniquity, transgression and sinne:
and again, The Lord, the Lord, merciful and gracious, long suffering, and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgression and sin:
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God who is rich in mercy, for his great loue wherewith he loued vs, euen when wee were dead in sinnes, hath quickned vs together with Christ, that in the ages to come he might shew the exceeding riches of his grace,
God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in Sins, hath quickened us together with christ, that in the ages to come he might show the exceeding riches of his grace,
and in the Epistle to the Romans, Despisest thou the riches of his goodnes, forbearance and long suffering, not knowing, that the goodnesse of God leadeth thee to repentance:
and in the Epistle to the Roman, Despisest thou the riches of his Goodness, forbearance and long suffering, not knowing, that the Goodness of God leads thee to Repentance:
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There is then no sin so odious and abominable in the sight of God, but vpon a true sense and feeling of the lothsomnesse of the same, by faith, in the Mediator, Iesus Christ, free pardon and forgiuenesse is assuredly to be looked for,
There is then no since so odious and abominable in the sighed of God, but upon a true sense and feeling of the loathsomeness of the same, by faith, in the Mediator, Iesus christ, free pardon and forgiveness is assuredly to be looked for,
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Ye that labour, NONLATINALPHABET, such as be skilfull in the original tongues, make this difference between NONLATINALPHABET, that the latter generally signifying whatsoeuer labour, exercise and trauaile;
You that labour,, such as be skilful in the original tongues, make this difference between, that the latter generally signifying whatsoever labour, exercise and travail;
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the first betokeneth a paineful, wearisome, sorrowfull, and heauy labour, so that NONLATINALPHABET, labour is the cause of wearisomenesse or painefull, and tedious emploiment;
the First Betokeneth a painful, wearisome, sorrowful, and heavy labour, so that, labour is the cause of wearisomeness or painful, and tedious employment;
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and therefore the Septuagint, and other Translations of the olde Scripture into the Greeke tongue, haue vsed NONLATINALPHABET in such places of the old Testament where the Originall expresseth such and so great ouerspending of the vitall parts, by reason of too much sorrow, griefe, labour and toile, that without present succour, releefe,
and Therefore the septuagint, and other Translations of the old Scripture into the Greek tongue, have used in such places of the old Testament where the Original Expresses such and so great ouerspending of the vital parts, by reason of too much sorrow, grief, labour and toil, that without present succour, relief,
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And againe, Ahitophel offering his seruice vnto Absalon against Dauid, sayth, I will come vpon him while he is weary and weake handed, and will make him afraid:
And again, Ahithophel offering his service unto Absalom against David, say, I will come upon him while he is weary and weak handed, and will make him afraid:
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and vnaccustomed presence of his almighty power, and out-stretched arme, whereby they subdued those nations with great facility and ease, they might well haue NONLATINALPHABET,
and unaccustomed presence of his almighty power, and outstretched arm, whereby they subdued those Nations with great facility and ease, they might well have,
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sometimes againe, the word NONLATINALPHABET is vsed, for expressing of those places of the old Testament, where the Originall signifieth a coniunction of labour, sorrow, trauell, heauinesse and paine:
sometime again, the word is used, for expressing of those places of the old Testament, where the Original signifies a conjunction of labour, sorrow, travel, heaviness and pain:
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Thirdly, the word NONLATINALPHABET is vsed by the Pen-men of holy Scripture, for expressing the varietie of tribulation, calamity and crosse, vnder which in this life the Saints continually groane:
Thirdly, the word is used by the Penmen of holy Scripture, for expressing the variety of tribulation, calamity and cross, under which in this life the Saints continually groan:
And againe, NONLATINALPHABET, for therefore wee labour and suffer reproach, because we trust in the liuing God who is the Sauiour of all men, especially of those that beleeue:
And again,, for Therefore we labour and suffer reproach, Because we trust in the living God who is the Saviour of all men, especially of those that believe:
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Why trouble ye the woman, for shee hath wrought a good worke on mee? In like manner, NONLATINALPHABET, in wearinesse and painfulnesse, in watchings often, in hunger and thirst, in fastings often, in coldnesse and nakednesse:
Why trouble you the woman, for she hath wrought a good work on me? In like manner,, in weariness and painfulness, in watchings often, in hunger and thirst, in Fastings often, in coldness and nakedness:
and againe, NONLATINALPHABET, neither did wee eate any mans bread for nought, but wrought with labour and trauell, night and day, that wee might not be chargeable vnto any.
and again,, neither did we eat any men bred for nought, but wrought with labour and travel, night and day, that we might not be chargeable unto any.
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From hence then it is easie to vnderstand who, and what manner of ghuests they be, whom Christ so friendly exhorts, all by-respects set aside, directly to come vnto him:
From hence then it is easy to understand who, and what manner of guests they be, whom christ so friendly exhorts, all by-respects Set aside, directly to come unto him:
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or precise and strict performance of the Morall Law, with great labor, perplexitie, & trouble, seek the fauor of God, peace of conscience, and euerlasting happines;
or precise and strict performance of the Moral Law, with great labour, perplexity, & trouble, seek the favour of God, peace of conscience, and everlasting happiness;
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but by experience, finding the heauinesse of this yoke, and greatnesse of their inability, by their owne endeuours, to stand in the presence of so great and terrible a Iudge, are truly humbled and cast downe, vpon the sense and feeling of this their weakenesse;
but by experience, finding the heaviness of this yoke, and greatness of their inability, by their own endeavours, to stand in the presence of so great and terrible a Judge, Are truly humbled and cast down, upon the sense and feeling of this their weakness;
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such (I say) are fit ghuests for CHRISTS Table, as appeareth by his reply vpon the Pharises modest and discreete speech, Thou art not farre from the Kingdome of Heauen.
such (I say) Are fit guests for CHRIST Table, as appears by his reply upon the Pharisees modest and discreet speech, Thou art not Far from the Kingdom of Heaven.
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The second sort of ghuests, whom by these words Christ so fauourably inuites to come vnto him, are those, who vpon a sense and feeling of their manifold transgressions, the apprehension of the wrath of God,
The second sort of guests, whom by these words christ so favourably invites to come unto him, Are those, who upon a sense and feeling of their manifold transgressions, the apprehension of the wrath of God,
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and horror of the last day, are at the pit and pinch of desperation it selfe, wherunto also the word, NONLATINALPHABET, very fitly doth accord and agree;
and horror of the last day, Are At the pit and pinch of desperation it self, whereunto also the word,, very fitly does accord and agree;
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for Esay speaking of the burthen of sin and wrath of God, sayth, He hath borne our griefes, and carried our sorrowes, yet did wee esteeme him stricken, smitten of God and afflicted:
for Isaiah speaking of the burden of since and wrath of God, say, He hath born our griefs, and carried our sorrows, yet did we esteem him stricken, smitten of God and afflicted:
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so that NONLATINALPHABET, without either violence or strayning, are properly vnderstood of such as labour and are heauy laden, vnder the weight and intolerable burthen of their sinnes.
so that, without either violence or straining, Are properly understood of such as labour and Are heavy laden, under the weight and intolerable burden of their Sins.
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but all such extremes set aside, to come vnto him where vndoubtedly they shall finde rest vnto their soules, either by a finall remouall of their calamitie,
but all such extremes Set aside, to come unto him where undoubtedly they shall find rest unto their Souls, either by a final removal of their calamity,
or if their further good require continuance in tribulation, by the sweete influence of his holy Spirit, quieting and calming their distressed and perplexed spirits in the agonie and greatest heate of the fiercest temptations,
or if their further good require Continuance in tribulation, by the sweet influence of his holy Spirit, quieting and calming their distressed and perplexed spirits in the agony and greatest heat of the Fiercest temptations,
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First, such as drunke with a vaine conceit and opinion of their owne righteousnesse, thinke themselues sufficiently able to performe and obey the commandements of the Lord,
First, such as drunk with a vain conceit and opinion of their own righteousness, think themselves sufficiently able to perform and obey the Commandments of the Lord,
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of whom the Apostle speaking, sayth, NONLATINALPHABET, who being past feeling, haue giuen themselues ouer vnto lasciuionsnesse, to worke all vncleannesse with greedinesse:
of whom the Apostle speaking, say,, who being passed feeling, have given themselves over unto lasciuionsnesse, to work all uncleanness with greediness:
Thirdly, NONLATINALPHABET, such as besotted with the dainties and soft allurements of the world, feele not their miserable and wretched estate, in regard of their manifold transgressions and dreadfull Iudgement of Almighty God,
Thirdly,, such as besotted with the dainties and soft allurements of the world, feel not their miserable and wretched estate, in regard of their manifold transgressions and dreadful Judgement of Almighty God,
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Fourthly, and lastly, such as vpon the sense and feeling of their sinnes, and apprehension of Gods wrath and indignation against them for their transgressions, beeing thorowly humbled and cast downe, choose rather to sink in the bottomlesse pit of death and desperation,
Fourthly, and lastly, such as upon the sense and feeling of their Sins, and apprehension of God's wrath and Indignation against them for their transgressions, being thoroughly humbled and cast down, choose rather to sink in the bottomless pit of death and desperation,
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and therefore in the booke of the Law, where summarily, and in generall, is set downe whatsoeuer elsewhere throughout the Text of holy Scripture is more at length deliuered, Moses vnder those two comprehends all the motiues which possibly can be deuised and found out, eyther for animating and encouraging of man vnto the better things,
and Therefore in the book of the Law, where summarily, and in general, is Set down whatsoever elsewhere throughout the Text of holy Scripture is more At length Delivered, Moses under those two comprehends all the motives which possibly can be devised and found out, either for animating and encouraging of man unto the better things,
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or disswading of him frō the worst, See, I haue set before thee this day life and good, death and euill, in that I command thee this day to loue the Lord thy God, to walke in his wayes,
or dissuading of him from the worst, See, I have Set before thee this day life and good, death and evil, in that I command thee this day to love the Lord thy God, to walk in his ways,
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And againe, It shall come to passe, if thou shalt hearken diligently vnto the voice of the Lord thy God, to obserue and doe all his commandements which I command thee this day, that the Lord thy God will set thee on high, aboue all Nations of the earth:
And again, It shall come to pass, if thou shalt harken diligently unto the voice of the Lord thy God, to observe and do all his Commandments which I command thee this day, that the Lord thy God will Set thee on high, above all nations of the earth:
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but if thou wilt not hearken vnto the voice of the Lord thy God, to obserue and doe all his commandements and his statutes which I command thee this day, that all these curses shall come vpon thee, and ouertake thee.
but if thou wilt not harken unto the voice of the Lord thy God, to observe and do all his Commandments and his statutes which I command thee this day, that all these curses shall come upon thee, and overtake thee.
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And the Lord said vnto Cain, Why art thou wroth, and why is thy countenance fallen? if thou doe well, shalt thou not be accepted? and if thou doest not well, sinne lyeth at the dore.
And the Lord said unto Cain, Why art thou wroth, and why is thy countenance fallen? if thou do well, shalt thou not be accepted? and if thou dost not well, sin lies At the door.
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And here, in the Text which now we haue in hand, Christ friendly inuiting such as labour and are heauie laden, to come vnto him, the exhortation is enforced by an ample and large promise of reward, Come vnto me all ye that labour and are heauie laden,
And Here, in the Text which now we have in hand, christ friendly inviting such as labour and Are heavy laden, to come unto him, the exhortation is Enforced by an ample and large promise of reward, Come unto me all you that labour and Are heavy laden,
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so the soule of man, by transgression hauing fallen from his rest, is so perplexed and wearied, wandering to and againe, that it hearkens vnto nothing more willingly,
so the soul of man, by Transgression having fallen from his rest, is so perplexed and wearied, wandering to and again, that it hearkens unto nothing more willingly,
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Which our Sauior well considering, vseth the same as an vnfaileable argument to induce and perswade vs to come and drinke freely of the waters of life, NONLATINALPHABET,
Which our Saviour well considering, uses the same as an vnfaileable argument to induce and persuade us to come and drink freely of the waters of life,,
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for refreshing of our wearie, ouer-spent, and decaying strength: as in that of Lucian, NONLATINALPHABET, after long and tedious sicknesse receiuing or enioying rest:
for refreshing of our weary, over-spent, and decaying strength: as in that of Lucian,, After long and tedious sickness receiving or enjoying rest:
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and Suidas, NONLATINALPHABET, who would not out of miserie and tedious employment, come vnto rest? And thus the Greeke Translation vseth the word, in expressing the Lords speech vnto Dauid, concerning his sonne Salomon, Behold, a sonne shall be borne vnto thee, who shall be a man of rest,
and Suidas,, who would not out of misery and tedious employment, come unto rest? And thus the Greek translation uses the word, in expressing the lords speech unto David, Concerning his son Solomon, Behold, a son shall be born unto thee, who shall be a man of rest,
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as in the fift of Genesis, and nine and twentieth verse, old Lamech supposing that his sonne had beene the Messias promised in the Garden, calls him Noah, saying, This sonne shall comfort vs, concerning our worke and toile of our hands,
as in the fift of Genesis, and nine and twentieth verse, old Lamech supposing that his son had been the Messias promised in the Garden, calls him Noah, saying, This son shall Comfort us, Concerning our work and toil of our hands,
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Giuing vs thereby to vnderstand, that he is that true Noah, from whom the holy Patriarchs, labouring vnder the burthen of sinne and iniquitie, did expect and looke for rest vnto their soules.
Giving us thereby to understand, that he is that true Noah, from whom the holy Patriarchs, labouring under the burden of sin and iniquity, did expect and look for rest unto their Souls.
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In like manner, the day of festiuitie and ioy, which the Iewes celebrated vpon the newes of their deliuerance from the trecheries of wicked Haman, and sentence of death formerly passed vpon them, is called NONLATINALPHABET, a day of rest and tranquillitie.
In like manner, the day of festivity and joy, which the Iewes celebrated upon the news of their deliverance from the Treacheries of wicked Haman, and sentence of death formerly passed upon them, is called, a day of rest and tranquillity.
And againe, the refreshment which Saul, vexed with the euill spirit, receiued by Dauids Musike, the Greeke Translation expresseth it by NONLATINALPHABET, so Saul was refreshed,
And again, the refreshment which Saul, vexed with the evil Spirit, received by David Music, the Greek translation Expresses it by, so Saul was refreshed,
What paines are answerable vnto so great a reward? Shall not the children of this life rise vp and condemne vs in the last day, who refuse no trauell, perplexitie,
What pains Are answerable unto so great a reward? Shall not the children of this life rise up and condemn us in the last day, who refuse no travel, perplexity,
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I will not now speake of Alexander his trauailes, in subduing Asia, of Annibal his labours, in passing from Spaine ouer the Alpes into Italie, Xerxes his perplexitie during his abode in Europe, together with many other of that nature:
I will not now speak of Alexander his travails, in subduing Asia, of Hannibal his labours, in passing from Spain over the Alps into Italy, Xerxes his perplexity during his Abided in Europe, together with many other of that nature:
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whereof some, after vnspeakable paines, haue come short of their ends, as Xerxes of the conquest of Europe, Annibal of Italie, Crassus and Antonius of Persia:
whereof Some, After unspeakable pains, have come short of their ends, as Xerxes of the conquest of Europe, Hannibal of Italy, Crassus and Antonius of Persiam:
others, after great labor and paine, haue still continued vncertaine, fearefull, and in doubt, till the very moment and last period of enioying their ends.
Others, After great labour and pain, have still continued uncertain, fearful, and in doubt, till the very moment and last Period of enjoying their ends.
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for where are now the great Monarchies of Assyria, Media, Persia, Grecia, and of the Romans? well then, being that men vndergoe such and so great labour and toyle,
for where Are now the great Monarchies of Assyria, Media, Persiam, Greece, and of the Romans? well then, being that men undergo such and so great labour and toil,
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for attaining vncertaine and corruptible glorie, what should we do for attaining the rest spoken of here in the Text, which once gotten, is free from all corruption,
for attaining uncertain and corruptible glory, what should we do for attaining the rest spoken of Here in the Text, which once got, is free from all corruption,
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Therefore Christ, for preuenting of this so great an inconuenience, hath from time to time laboured rightly to informe such as come vnto him, of the nature and qualitie of the entertainment, which from his hands is to be expected.
Therefore christ, for preventing of this so great an inconvenience, hath from time to time laboured rightly to inform such as come unto him, of the nature and quality of the entertainment, which from his hands is to be expected.
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And here, in the Text which now wee haue in hand, hauing comfortably inuited all such as labour and are heauie laden vnder the burthen of their sins, to come vnto him, with a promise of rest;
And Here, in the Text which now we have in hand, having comfortably invited all such as labour and Are heavy laden under the burden of their Sins, to come unto him, with a promise of rest;
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lest men hereupon should promise vnto themselues worldly pleasure, temporall felicitie, and the fulfilling of the delights and desires of the flesh, the missing whereof might afterwards occasion a disgracefull apostafie and defection from this holy profession:
lest men hereupon should promise unto themselves worldly pleasure, temporal felicity, and the fulfilling of the delights and Desires of the Flesh, the missing whereof might afterwards occasion a disgraceful apostasy and defection from this holy profession:
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As if he should haue said, I came not to cleanse you from your sinnes, that being reconciled and receiued againe into the loue and fauour of Almightie God, you should challenge libertie and freedome, without all restraint, at randon to wallow in sinne and iniquitie:
As if he should have said, I Come not to cleanse you from your Sins, that being reconciled and received again into the love and favour of Almighty God, you should challenge liberty and freedom, without all restraint, At random to wallow in sin and iniquity:
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for why should the followers of a Prince, whose kingdome is not in this world, dreame of such things? but the rest which I promise, is spirituall, Come vnto me,
for why should the followers of a Prince, whose Kingdom is not in this world, dream of such things? but the rest which I promise, is spiritual, Come unto me,
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As concerning the things of this life, you must learne to put off, concerning the former conuersation, the old man, which is corrupt, according to the deceitfull lusts,
As Concerning the things of this life, you must Learn to put off, Concerning the former Conversation, the old man, which is corrupt, according to the deceitful Lustiest,
Neyther is the Rest by Christ Iesus promised, a cessation of tribulation and crosse, but by faith being vnited vnto the great Shepheard, we must take vpon vs his yoke of calamitie and trouble:
Neither is the Rest by christ Iesus promised, a cessation of tribulation and cross, but by faith being united unto the great Shepherd, we must take upon us his yoke of calamity and trouble:
From which three properties of a yoke, the Pen-men of holy Scripture haue drawne three seuerall metaphors, vsing the word sometimes for the doctrine, instruction,
From which three properties of a yoke, the Penmen of holy Scripture have drawn three several metaphors, using the word sometime for the Doctrine, instruction,
and teaching, wherein the Lord traines and brings vp his Church here vpon earth: because as a yoke confines beasts vnto a definite and certaine kind of working;
and teaching, wherein the Lord trains and brings up his Church Here upon earth: Because as a yoke confines beasts unto a definite and certain kind of working;
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Herein then stands the difference betweene Christians and Iewes, as concerning the workes and obseruation of the Morall Law, that the one is bound to a strict performance of the exquisite and exact iustice required therein, vpon paine of death and euerlasting damnation:
Herein then Stands the difference between Christians and Iewes, as Concerning the works and observation of the Moral Law, that the one is bound to a strict performance of the exquisite and exact Justice required therein, upon pain of death and everlasting damnation:
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howsoeuer a serious and earnest endeuour be required in putting off, concerning our former conuersation, the old man, which is corrupt according to the deceitfull lusts, and putting on the new man, which after God is created in righteousnesse and true holinesse, being not without law to God,
howsoever a serious and earnest endeavour be required in putting off, Concerning our former Conversation, the old man, which is corrupt according to the deceitful Lustiest, and putting on the new man, which After God is created in righteousness and true holiness, being not without law to God,
for Christ his sake, accepting our halfe-maimed and imperfect obedience as absolute and without blame, let it beget in our hearts rather a more earnest endeuour of performing the Law,
for christ his sake, accepting our halfe-maimed and imperfect Obedience as absolute and without blame, let it beget in our hearts rather a more earnest endeavour of performing the Law,
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Why labour yee to intangle and bring againe within the curse of Gods Law those, who by faith in Christ may well be freed there-from? And againe, Stand fast in the libertie wherewith Christ hath made vs free,
Why labour ye to entangle and bring again within the curse of God's Law those, who by faith in christ may well be freed therefrom? And again, Stand fast in the liberty wherewith christ hath made us free,
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as if he should haue said, You haue heretofore laboured and beene heauie laden vnder the intolerable yoke and heauie burthen of the Law, which was neuer able to afford you any comfort,
as if he should have said, You have heretofore laboured and been heavy laden under the intolerable yoke and heavy burden of the Law, which was never able to afford you any Comfort,
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Sometimes, because of the third propertie, the word yoke is vsed, for the hard vsage, calamity and tribulation, which men receiue & indure at the hands of others;
Sometime, Because of the third property, the word yoke is used, for the hard usage, calamity and tribulation, which men receive & endure At the hands of Others;
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and againe, I haue put a yoke of Iron vpon the necke of all these Nations, that they may serue Nebuchadnezzar King of Babylon. And in this sense (although I neither dare,
and again, I have put a yoke of Iron upon the neck of all these nations, that they may serve Nebuchadnezzar King of Babylon. And in this sense (although I neither Dare,
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nor doe reiect the former) after a speciall manner are Christ his words here to be vnderstood, that in this life such as come vnto him, stand in neede of calamity and tribulation,
nor do reject the former) After a special manner Are christ his words Here to be understood, that in this life such as come unto him, stand in need of calamity and tribulation,
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for suppressing and keeping downe the exorbitant wickednesse, and vnruly wantonnesse of the flesh. Take vpon you my yoke, then is the same with that of our Sauiour:
for suppressing and keeping down the exorbitant wickedness, and unruly wantonness of the Flesh. Take upon you my yoke, then is the same with that of our Saviour:
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let vs not then bee dismaied or cast downe, if so bee, seeking rest and quietnesse, by faith in the Sonne of God, wee be inuironed with the snares of calamity and tribulation;
let us not then be dismayed or cast down, if so be, seeking rest and quietness, by faith in the Son of God, we be environed with the snares of calamity and tribulation;
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for the world knoweth not the fearefull disease, lothsome contagion, and fierce wrath and indignation, thereby violently drawne vpon the whole posterity:
for the world Knoweth not the fearful disease, loathsome contagion, and fierce wrath and Indignation, thereby violently drawn upon the Whole posterity:
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Therefore, it pleaseth the wisdome of our great Aduocate, to lay this yoke vpon the neckes of his Disciples, that by these sowre fruits, vnderstanding the bitternesse of the roote, they may thereby be incited and stirred vp to sue vnto the true Elisha, IESVS CHRIST,
Therefore, it Pleases the Wisdom of our great Advocate, to lay this yoke upon the necks of his Disciples, that by these sour fruits, understanding the bitterness of the root, they may thereby be incited and stirred up to sue unto the true Elisha, JESUS CHRIST,
Secondly, thereby to beget in our hearts a deeper consideration, and higher esteeem and value of our atonement and reconciliation made by the death and al-sufficient sacrifice of Iesus Christ:
Secondly, thereby to beget in our hearts a Deeper consideration, and higher esteeem and valve of our atonement and reconciliation made by the death and All-sufficient sacrifice of Iesus christ:
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hee that's adiudged to bee burnt quicke, escapes afterwards with the losse of a finger, by this small taste better knowes the greatnesse of the Iudge his fauor,
he that's adjudged to be burned quick, escapes afterwards with the loss of a finger, by this small taste better knows the greatness of the Judge his favour,
Euen so the sufferance of temporal afflictions, the least part of that which our sinnes haue deserued at the hands of the Lord, makes vs vnderstand the great obligation, wherin we are bound vnto the Sonne of God, by whom we are redeemed from so great damnation,
Even so the sufferance of temporal afflictions, the least part of that which our Sins have deserved At the hands of the Lord, makes us understand the great obligation, wherein we Are bound unto the Son of God, by whom we Are redeemed from so great damnation,
for if so be these excrements be so heauy, what should the whole burthen haue bin? if we find such and so great difficulty in bearing the smallest and least part:
for if so be these excrements be so heavy, what should the Whole burden have been? if we find such and so great difficulty in bearing the Smallest and least part:
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what if the whole desert of our transgressions had bin layd vpon vs? Thirdly, the yoke of calamitie and tribulation serues for preuenting of future slips, according to that of the Prophet Danid: Before I was afflicted, I went astray,
what if the Whole desert of our transgressions had been laid upon us? Thirdly, the yoke of calamity and tribulation serves for preventing of future slips, according to that of the Prophet David: Before I was afflicted, I went astray,
Iust so the bitternesse of calamitie and tribulation, which for Iniquity lieth heauy vpō the dearest of Gods children, makes them forsake and renounce the pleasures of sinne, from whence otherwise they could not so easily be weaned and kept backe.
Just so the bitterness of calamity and tribulation, which for Iniquity lies heavy upon the dearest of God's children, makes them forsake and renounce the pleasures of sin, from whence otherwise they could not so Easily be weaned and kept back.
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as in that Prophesie of Israels tribulation in the land of Aegypt: Know for a suretie, that thy seede shall be a stranger in a Land that is not theirs, and shall serue them, and they shall afflict them foure hundred yeeres,
as in that Prophesy of Israel's tribulation in the land of Egypt: Know for a surety, that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them foure hundred Years,
but for their further incouragement he addes two forcible and effectuall arguments, for begetting in their hearts patience and constancy in bearing of this yoke:
but for their further encouragement he adds two forcible and effectual Arguments, for begetting in their hearts patience and constancy in bearing of this yoke:
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and certainly, if we ponder and weigh things in an euen ballance, this cannot but preuent euery least beginning of discontent, that we taste of no other cuppe,
and Certainly, if we ponder and weigh things in an even balance, this cannot but prevent every least beginning of discontent, that we taste of no other cup,
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For herein stands the difference between the Godly and the wicked, in carrying about the badges of guilt, that the one doth it with vnspeakable wrestling, repining, grudging, murmuring, and fretting against the Lord:
For herein Stands the difference between the Godly and the wicked, in carrying about the badges of guilt, that the one does it with unspeakable wrestling, repining, grudging, murmuring, and fretting against the Lord:
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and why? because they vnderstand their afflictions to proceed from a louing and gracious Father, who will doe nothing but for their good, howsoeuer for the present his proceedings be sowre and vnsauoury vnto the naturall man:
and why? Because they understand their afflictions to proceed from a loving and gracious Father, who will do nothing but for their good, howsoever for the present his proceedings be sour and unsavoury unto the natural man:
but although King Dauid be openly reproued for his sinne, humble confession is the worst entertainement that hee giues the Lords message, learne therefore of mee,
but although King David be openly reproved for his sin, humble Confessi is the worst entertainment that he gives the lords message, Learn Therefore of me,
My yoke is easie: The second argument which Christ vseth to perswade such as come vnto him, with patience and constancie to take his yoke vpon them, is taken from the easinesse, and facilitie of the taske:
My yoke is easy: The second argument which christ uses to persuade such as come unto him, with patience and constancy to take his yoke upon them, is taken from the easiness, and facility of the task:
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First, because of the perpetuall assistance of my holy Spirit, whereby you are strengthened in the inner-man, the better to beare the afflictions which outwardly you suffer in the bodie:
First, Because of the perpetual assistance of my holy Spirit, whereby you Are strengthened in the Innerman, the better to bear the afflictions which outwardly you suffer in the body:
And againe, I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall bee reuealed in vs. Therefore Saint Paul speaking of himselfe, sayth, Who now reioyce in my suffering for you,
And again, I reckon that the sufferings of this present time Are not worthy to be compared with the glory which shall be revealed in us Therefore Saint Paul speaking of himself, say, Who now rejoice in my suffering for you,
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surely he hath borne our griefes, and carried our sorrowes, he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was vpon him.
surely he hath born our griefs, and carried our sorrows, he was wounded for our transgressions, he was Bruised for our iniquities, the chastisement of our peace was upon him.
but was in all things tempted as wee are, •hat he might be a mercifull and faithfull High Priest in things pertaining to God, to make reconciliation for the sinnes of the people.
but was in all things tempted as we Are, •hat he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the Sins of the people.
and the God of all comfort, who comforteth vs in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selues are comforted of God.
and the God of all Comfort, who comforts us in all our tribulation, that we may be able to Comfort them which Are in any trouble, by the Comfort wherewith we our selves Are comforted of God.
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