The bright morning starre: or, The resolution and exposition of the 22. Psalme preached publikely in foure sermons at Lincolne. By John Smith preacher of the citie.
Publisher: Printed by Iohn Legat Printer to the Vniuersitie of Cambridge And are to be solde at the signe of the Crowns in Pauls Churchyard in London by Simon Waterson
The title contayneth foure particulars. 1 The manner of writing, which is in forme of a Psalme. 2 The person that composed it, who was Dauid. 3 The person to whome it was committed to be kept, set, and song:
The title Containeth foure particulars. 1 The manner of writing, which is in Form of a Psalm. 2 The person that composed it, who was David. 3 The person to whom it was committed to be kept, Set, and song:
This praier which the prophet professeth he made to the Lord, in the time of this his wofull desertion hath two adiunctes: 1 His prayer was feruent. 2. His praier was continuall.
This prayer which the Prophet Professes he made to the Lord, in the time of this his woeful desertion hath two adjuncts: 1 His prayer was fervent. 2. His prayer was continual.
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The first argument or ground of faith is in the 3. verse taken from the nature & office of God, which is to sanctifie and redeeme the Church that he may be praised & glorified by his church: concluded thus.
The First argument or ground of faith is in the 3. verse taken from the nature & office of God, which is to sanctify and Redeem the Church that he may be praised & glorified by his Church: concluded thus.
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But thou wilt sanctifie the Church (for thou art holy) & thou wilt be praised by the Church ( for thou inhabitest the praises of Israell.) Therefore deliuer me vers. 11.
But thou wilt sanctify the Church (for thou art holy) & thou wilt be praised by the Church (for thou Inhabitest the praises of Israel.) Therefore deliver me vers. 11.
therfore sanctifie me, and deliuer me from the power of sinne and thy wrath, that I may praise thee with al the true Israelites, whose praises are offered vp to thee,
Therefore sanctify me, and deliver me from the power of sin and thy wrath, that I may praise thee with all the true Israelites, whose praises Are offered up to thee,
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The most mercifull God wil releeue the miserable creature calling vpon him faithfully. But I am a most miserable creature. &c. and thou a mercifull God.
The most merciful God will relieve the miserable creature calling upon him faithfully. But I am a most miserable creature. etc. and thou a merciful God.
First that which properly and immediately seazed vpon his soule, which by sympathie onely affected his bodie. vers. 12, 13, 14, 15. Secōdly, that which directly and properly seazed vpon his bodie, and by compassion onely affected his sensitiue facultie. vers. 16, 17, 18.
First that which properly and immediately seized upon his soul, which by Sympathy only affected his body. vers. 12, 13, 14, 15. Secōdly, that which directly and properly seized upon his body, and by compassion only affected his sensitive faculty. vers. 16, 17, 18.
The ministring deuils cōueniently are allegorized vnder the tearmes of Bulls, as beeing creatures inferiour in strength and rage to the lyon the king of the beasts of the forrest.
The ministering Devils conveniently Are allegorized under the terms of Bulls, as being creatures inferior in strength and rage to the Lion the King of the beasts of the forest.
such as were bred in Bashan, where was the largest breed, and the fattest fed cattel, Deu. 32.14. which insinuateth the insolencie, arrogancy, & pride of these deuils.
such as were bred in Bashan, where was the Largest breed, and the Fattest fed cattle, Deu. 32.14. which insinuates the insolency, arrogance, & pride of these Devils.
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3 Strong and mightie being principalities & powers, as the Apostle tearmeth thē, Eph. 6.12. preuailing against the world of the vngodly. These are their qualities:
3 Strong and mighty being principalities & Powers, as the Apostle termeth them, Ephesians 6.12. prevailing against the world of the ungodly. These Are their qualities:
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the principall and Arch-deuill euen Beelzebub the prince of the deuils is termed a ramping & roaring lyon. vers. 13. A lyon, as the king of all the hellish fiendes to whome they voluntarily become serviceable.
the principal and Arch-devil even Beelzebub the Prince of the Devils is termed a ramping & roaring Lion. vers. 13. A Lion, as the King of all the hellish fiends to whom they voluntarily become serviceable.
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verse. 14. the sinewes, ligamentes, brawnes, & tendons, which are the instruments of sense and motion beeing forsaken by the animall facultie of the soule,
verse. 14. the sinews, ligaments, brawns, & tendons, which Are the Instruments of sense and motion being forsaken by the animal faculty of the soul,
and so the bones which are as it were the studs of the bodie were laxed and vntied (for the disioyning of the bones is exprest, ver. 17.) Second effect:
and so the bones which Are as it were the studs of the body were laxed and untied (for the disjoining of the bones is expressed, ver. 17.) Second Effect:
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that his strength was dryed vp like a potsheard that is, the humidum radicale or naturall moisture which is the oile to the lampe of life beeing the foundation of our strengh and vigor, withered and spent,
that his strength was dried up like a potsherd that is, the humidum radical or natural moisture which is the oil to the lamp of life being the Foundation of our strength and vigor, withered and spent,
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and so the naturall facultie decayed, ther being not much more moisture in the partes of the bodie then in a potsheard baked in the ouen. Fourth effect:
and so the natural faculty decayed, there being not much more moisture in the parts of the body then in a potsherd baked in the oven. Fourth Effect:
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These foure are the speciall effectes of the torment which now he suffered, now followeth one generall effect, vz. that he was brought into the dust of death, that is, vnto the graue. verse. 1.5. but this effect is solitarily here attributed vnto the Lord, and remoted from the former causes:
These foure Are the special effects of the torment which now he suffered, now follows one general Effect, Vz. that he was brought into the dust of death, that is, unto the graven. verse. 1.5. but this Effect is solitarily Here attributed unto the Lord, and remoted from the former Causes:
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Now the affliction which entred vpō his bodie priuately, and by compassion vpon his soule follow: where cōsider also: the causes, & practise thereof.
Now the affliction which entered upon his body privately, and by compassion upon his soul follow: where Consider also: the Causes, & practise thereof.
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The causes are the wicked, Iewes and Gentiles which cōspired and procured his death, who are called dogs according to the custome of the scripture and expounded to be the wicked. v. 16. The parts of this affliction are fiue.
The Causes Are the wicked, Iewes and Gentiles which conspired and procured his death, who Are called Dogs according to the custom of the scripture and expounded to be the wicked. v. 16. The parts of this affliction Are fiue.
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and such like mentioned in the gospell (for here the signe is put for the thing signified, it being the custome of the people to slocke about the person vpon whome execution is done.) verse. 16.
and such like mentioned in the gospel (for Here the Signen is put for the thing signified, it being the custom of the people to slock about the person upon whom execution is done.) verse. 16.
Secondly they pierced or digged his hands and feet, when they nayled him to the crosse, which insinuateth the great woundes that were mad in his hands and feet,
Secondly they pierced or dug his hands and feet, when they nailed him to the cross, which insinuates the great wounds that were mad in his hands and feet,
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Thirdly they wrack him, & disioynt all his boanes, so as they may be nombred, and discerned seuerally each from other, as is customable to thē that are wracked:
Thirdly they wrack him, & disjoint all his bones, so as they may be numbered, and discerned severally each from other, as is customable to them that Are wracked:
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and reuiling speech, here is lesse spokē and men signified: signum pro signato. v. 17. Lastly they take from him his garmentes and strip him naked: a vild indignity:
and reviling speech, Here is less spoken and men signified: signum Pro Signato. v. 17. Lastly they take from him his garments and strip him naked: a vild indignity:
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and falling to one the other lost their partes. v. 18. This is the affliction that immediately seazed vpon his body, but compassiuely also vpon his soule:
and falling to one the other lost their parts. v. 18. This is the affliction that immediately seized upon his body, but compassiuely also upon his soul:
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Thus the reason cōfirming the prophetes desire is handled. Now followeth the prophets desire which is handled also v. 19.20.21. wherein cōsider foure particulars.
Thus the reason confirming the Prophets desire is handled. Now follows the Prophets desire which is handled also v. 19.20.21. wherein Consider foure particulars.
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First the persō to whome he offereth this his desire, which is the Lord, whome he intituleth his strength, because he ministred vnto him strength to beare all that was laid vpon him. Second:
First the person to whom he Offereth this his desire, which is the Lord, whom he intituleth his strength, Because he ministered unto him strength to bear all that was laid upon him. Second:
Thus the prophets desire or request is handled: and so the supplication. The gratulation or thanksgiuing, which is the second part of the prayer followeth.
Thus the Prophets desire or request is handled: and so the supplication. The gratulation or thanksgiving, which is the second part of the prayer follows.
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This thankfulnes is 1. promised: 2. prophesied. It is promised to the 26. verse: This promise of thankfullnes is propounded and then repeated and concluded.
This thankfulness is 1. promised: 2. prophesied. It is promised to the 26. verse: This promise of thankfulness is propounded and then repeated and concluded.
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is Confession, which is a declaring of Gods (name or) attributes, as his mercy, and iustice &c. to the members of the Church which are Christs brethren according to the flesh Heb. 2.12. 2 Signe of thankefullnes:
is Confessi, which is a declaring of God's (name or) attributes, as his mercy, and Justice etc. to the members of the Church which Are Christ brothers according to the Flesh Hebrew 2.12. 2 Signen of thankfulness:
The other part of thankefulnesse, Confession is exprest in a newe phrase [ paying of the vowes ] which were voluntarie sacrifices. Thus thankefulnesse is promised.
The other part of thankfulness, Confessi is expressed in a new phrase [ paying of the vows ] which were voluntary Sacrifices. Thus thankfulness is promised.
which shall be performed by the subiects of Christs kingdome, who are in the sequele of the psalme described and distributed into their seuerall kinds.
which shall be performed by the Subjects of Christ Kingdom, who Are in the sequel of the psalm described and distributed into their several Kinds.
shal eate, that is, beleeue in Iesus Christ. Ioh. 6.35. 3 Adiunct: shall be satisfied, that is, shall haue peace & ioy spirituall, Mat. 5.6. Ioh. 7.38. Is an effect:
shall eat, that is, believe in Iesus christ. John 6.35. 3 Adjunct: shall be satisfied, that is, shall have peace & joy spiritual, Mathew 5.6. John 7.38. Is an Effect:
Furthermore the person of whome thankfullnes is prophesyed, namely the members of Christ, and Subiects of his kingdome, are distributed into their severall sorts and kindes, thus:
Furthermore the person of whom thankfulness is prophesied, namely the members of christ, and Subjects of his Kingdom, Are distributed into their several sorts and Kinds, thus:
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The Gentiles are described both by the parts and cause of their thankefulnesse: the parts of the thankefulnesse of the Gentiles are three. v. 27. 1 They shall remember themselues, and take notice of their sinnefull and accursed estate, and so humble themselues.
The Gentiles Are described both by the parts and cause of their thankfulness: the parts of the thankfulness of the Gentiles Are three. v. 27. 1 They shall Remember themselves, and take notice of their sinful and accursed estate, and so humble themselves.
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The second distinction is, that poore and rich also shall be thankefull: and that is exprest. v. 29. The rich who are called the fat men of the earth haue their actiō of thākfulnes assigned thē: eating, & worshipping.
The second distinction is, that poor and rich also shall be thankful: and that is expressed. v. 29. The rich who Are called the fat men of the earth have their actium of thankfulness assigned them: eating, & worshipping.
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Poore or afflicted persons are of two sortes, 1 Such as goe downe into the dust, that is beggars and basse persons. 2 Such as cannot quicken their owne soule, that is persons condemned to die,
Poor or afflicted Persons Are of two sorts, 1 Such as go down into the dust, that is beggars and base Persons. 2 Such as cannot quicken their own soul, that is Persons condemned to die,
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or persons sick of deadly diseases &c. All these afflicted persons haue their thankfull actions assigned them, which is that they shall bow before him: (signum pro signato, Metonymia) namely they shall worship him.
or Persons sick of deadly diseases etc. All these afflicted Persons have their thankful actions assigned them, which is that they shall bow before him: (signum Pro Signato, Metonymy) namely they shall worship him.
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The thankfull actions of the posteritie are two. 1 They shall serue the lord in the obedience of his lawe, which is set out by the circūstance of time, ( for euer they shall be reckened to him.
The thankful actions of the posterity Are two. 1 They shall serve the lord in the Obedience of his law, which is Set out by the circumstance of time, (for ever they shall be reckoned to him.
The reason of these thankfull actions of the posteritie of the gentiles is for that God hath wrought righteousnes for a people to be borne, that is either for their posteritie,
The reason of these thankful actions of the posterity of the Gentiles is for that God hath wrought righteousness for a people to be born, that is either for their posterity,
1. in his owne person 2. sustaining the person of a godly man. 3. as a type of Christ, whose sufferings and glorie, whose priesthood in his sacrifice and intercession, with his propheticall office in teaching,
1. in his own person 2. sustaining the person of a godly man. 3. as a type of christ, whose sufferings and glory, whose priesthood in his sacrifice and Intercession, with his prophetical office in teaching,
as also in keeping these holy writings safe for the vse of the Church in time to come, in regard of which office the Church is called the pillar and ground of trueth:
as also in keeping these holy writings safe for the use of the Church in time to come, in regard of which office the Church is called the pillar and ground of truth:
wherefore when the Prophets had composed any Psalmes, they sent them to the singers and musitians, specially to the principal Musitian of any order, who had the ouersight of the rest of his order, that they might bring them in publike for the comfort and instruction of the whole church:
Wherefore when the prophets had composed any Psalms, they sent them to the singers and musicians, specially to the principal Musician of any order, who had the oversight of the rest of his order, that they might bring them in public for the Comfort and instruction of the Whole Church:
and if vocall musicke be lawefull by consent of all, why not instrumentall also? alwaies remembring that edification must not be hindered but furthered:
and if vocal music be lawful by consent of all, why not instrumental also? always remembering that edification must not be hindered but furthered:
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which was customable to the Church of the Iewes: who vsed to bring other mens psalmes, which sometime were prayers, into the publique assemblie, as for example this psalme:
which was customable to the Church of the Iewes: who used to bring other men's psalms, which sometime were Prayers, into the public assembly, as for Exampl this psalm:
To think them the tune of a common song, or the tune of some ciuill ballad seemeth to be to accuse the holy ghost for not keeping decorum, which is when holy psalmes are song in the tunes of common,
To think them the tune of a Common song, or the tune of Some civil ballad seems to be to accuse the holy ghost for not keeping decorum, which is when holy psalms Are song in the Tunis of Common,
To translate with Tremellius and Iunius ad primordium aurorae, is very good, for the words may beare that reading and then they import the time of vsing the psalme, the early morning, the time of the morning sacrifice,
To translate with Tremellius and Iunius ad primordium aurorae, is very good, for the words may bear that reading and then they import the time of using the psalm, the early morning, the time of the morning sacrifice,
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& so this Psalme annexed to the sacrifice did euery day traine vp the Church of the Iewes with a continuall meditation and expectation of the promised Messias, whose sufferings and glorie are in psalme expressed.
& so this Psalm annexed to the sacrifice did every day train up the Church of the Iewes with a continual meditation and expectation of the promised Messias, whose sufferings and glory Are in psalm expressed.
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Yet notwithstanding there is another exposition which may best befit the argument of the psalme, which is this (concerning the Morning star) and aijeleth signifieth Stellam matulinā as well as, ascensum aurorae. Nowe seeing that this Psalme is a prophecie of Christ,
Yet notwithstanding there is Another exposition which may best befit the argument of the psalm, which is this (Concerning the Morning star) and Aijeleth signifies Stellam matulinā as well as, ascensum aurorae. Now seeing that this Psalm is a prophecy of christ,
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and that Christ is expresly called the Bright Morning starre, Apoc. 22.16. the day starre by the Apostle, 2. Pet. 1.19. and the day spring from an high, Luk 1.78. The argument of the Psalme, and this translation will very well sort together as we see.
and that christ is expressly called the Bright Morning star, Apocalypse 22.16. the day star by the Apostle, 2. Pet. 1.19. and the day spring from an high, Luk 1.78. The argument of the Psalm, and this Translation will very well sort together as we see.
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In the complaint comprised in these two verses may be obserued thesed sixe seuerall points to be handled, which will cleare vnto vs the true meaning of the words, which are darke,
In the complaint comprised in these two Verses may be observed thesed sixe several points to be handled, which will clear unto us the true meaning of the words, which Are dark,
and darkened more by some. 1 How Christ could pray vnto God, he beeing himselfe God equall to the father. 2 How Christ could pray in faith, seeing he could not beleeue in himselfe? 3 How it can be said that Christ was not heard by God when he prayed? 4 How Christ can be said to be forsaken of God?
and darkened more by Some. 1 How christ could pray unto God, he being himself God equal to the father. 2 How christ could pray in faith, seeing he could not believe in himself? 3 How it can be said that christ was not herd by God when he prayed? 4 How christ can be said to be forsaken of God?
but indirectly, inclusiuelie, and secondarily he praied to himselfe, and the holy Ghost also: here the distinction of nature and person must be admitted necessarily:
but indirectly, inclusiuelie, and secondarily he prayed to himself, and the holy Ghost also: Here the distinction of nature and person must be admitted necessarily:
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againe it may be supposed that no absurditie would followe, if we say that the second person in the trinitie did pray vnto the first, that is, did testifie his will to haue the Church saued:
again it may be supposed that no absurdity would follow, if we say that the second person in the trinity did pray unto the First, that is, did testify his will to have the Church saved:
for as affectiō or desire sometime obtaineth of a man that which his iudgement disalloweth: (which is a kinde of praier or intreatie:) or contrariwise,
for as affection or desire sometime obtaineth of a man that which his judgement disalloweth: (which is a kind of prayer or intreaty:) or contrariwise,
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Faith required in the lawe Adam had in paradise and Christ had when he prayed whereby the creature relieth it selfe vpon the creatour for all manner of good things & deliuerance from all euill,
Faith required in the law Adam had in paradise and christ had when he prayed whereby the creature Relieth it self upon the creator for all manner of good things & deliverance from all evil,
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wherefore to the Christ to the obedience of the law through and by vertue of the Gospell as we are tied, is to suppose him sinfull by making him his owne sauiour. Wherefore to answer directly:
Wherefore to the christ to the Obedience of the law through and by virtue of the Gospel as we Are tied, is to suppose him sinful by making him his own Saviour. Wherefore to answer directly:
Christ praied a legall prayer as Adam did but Christ praied not an euangelicall prayer: (except we vnderstand an euangeli-praier in this sense, that he made intercessiō for vs, which may rather be called a meritorious praier:) Christ praied in faith of gods infinite mercy,
christ prayed a Legal prayer as Adam did but christ prayed not an Evangelical prayer: (except we understand an euangeli-praier in this sense, that he made Intercession for us, which may rather be called a meritorious prayer:) christ prayed in faith of God's infinite mercy,
The art of reason teacheth that one rule of opposition is, that the thinges opposed be opposite in the same sence: ( secundum idem as the logicians say) now Christ was hard in one sence,
The art of reason Teaches that one Rule of opposition is, that the things opposed be opposite in the same sense: (secundum idem as the Logicians say) now christ was hard in one sense,
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Negatiuely, howe he was not forsaken: & affirmatiuely howe he was forsaken. Negatiuely thus: Christ was not forsaken any of these foure waies following.
Negatively, how he was not forsaken: & affirmatively how he was forsaken. Negatively thus: christ was not forsaken any of these foure ways following.
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Fourthly, the gratious assistance of Gods spirit was neuer wanting, inabling Christ without the least impatiencie, distrust, &c. to beare whatsoeuer was inflicted vpon him for our sins.
Fourthly, the gracious assistance of God's Spirit was never wanting, enabling christ without the least impatiency, distrust, etc. to bear whatsoever was inflicted upon him for our Sins.
Thus Negatiuely Christ was not forsaken of the nature, person, power, and grace of God. Howe then was he forsaken? Affirmatiuely therefore he was forsaken:
Thus Negatively christ was not forsaken of the nature, person, power, and grace of God. Howe then was he forsaken? Affirmatively Therefore he was forsaken:
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But if any man thinke it a thing vnreasonable, or rather a blasphemie, that it should bee auouched that Christ suffered Gods wrath which is commonly called the paines of hell, he must remember a distinctiō which ought to bee made betwixt the paines of hell, and the damnation of hell:
But if any man think it a thing unreasonable, or rather a blasphemy, that it should be avouched that christ suffered God's wrath which is commonly called the pains of hell, he must Remember a distinction which ought to be made betwixt the pains of hell, and the damnation of hell:
as despaire, impatience, &c. therefore to say that Christ suffered the wrath of God which may be called the paines of hell, is neither blasphemous nor vnreasonable, this distinction of hell paines and damnation beeing admitted.
as despair, impatience, etc. Therefore to say that christ suffered the wrath of God which may be called the pains of hell, is neither blasphemous nor unreasonable, this distinction of hell pains and damnation being admitted.
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Secondly by causing them to see and feele the wrath of God in some measure and for some time, till humiliation be wrought in them throughly for some sinnes.
Secondly by causing them to see and feel the wrath of God in Some measure and for Some time, till humiliation be wrought in them thoroughly for Some Sins.
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and thus the Lord forsooke Dauid, both by permitting him to fall into sinne, and causing him to feele the smart of Gods wrath as a meanes of humiliation for that sinne:
and thus the Lord forsook David, both by permitting him to fallen into sin, and causing him to feel the smart of God's wrath as a means of humiliation for that sin:
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which may teach vs charitie in censuring men whome wee see straungly cast downe with fearefull humiliation, they may be neuerthelesse deere children of God,
which may teach us charity in censuring men whom we see strangely cast down with fearful humiliation, they may be nevertheless deer children of God,
and for such vncharitable critickes that thus intemperately censure humbled consciences, they are to know that some kind of despaire is better then hardnes of heart.
and for such uncharitable critics that thus intemperately censure humbled Consciences, they Are to know that Some kind of despair is better then hardness of heart.
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The first is, when God forsaketh, then to hold fast, when God killeth then to trust in him as Iob. 13.15. who professeth that though the L. should stay him yet he would trust, and Dauid els where saith, that though he was somtime affraid yet he trusted in god for faith holdeth fast sometimes when all reason faileth as Abraham (Rom 4.18.19.) beleeued a thing in nature & reason impossible that a woman of nintie yeares, should conceiue with child of a man that was an hundred yeare old:
The First is, when God Forsaketh, then to hold fast, when God kills then to trust in him as Job 13.15. who Professes that though the L. should stay him yet he would trust, and David Else where Says, that though he was sometime afraid yet he trusted in god for faith holds fast sometime when all reason Faileth as Abraham (Rom 4.18.19.) believed a thing in nature & reason impossible that a woman of nintie Years, should conceive with child of a man that was an hundred year old:
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The second propertie of faith is particular application, whereby Christ with all his merittes are appropriated by the beleeuer to his owne soule in speciall and he is truly assured of the pardon of his sin & the saluatiō of his soule Ro. 8.38. Ioh. 20.28. some think it presumption for any man so to say:
The second property of faith is particular application, whereby christ with all his merits Are appropriated by the believer to his own soul in special and he is truly assured of the pardon of his since & the salvation of his soul Ro. 8.38. John 20.28. Some think it presumption for any man so to say:
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Faith is kowledge which hath a certaintie in it whose genus is scientia: Coniecture is knowledge which hath vncertaintie in it, whose genus is opinio: wherefore they that denie the certaintie of faith and saluation, make faith coniecturall and confound faith and opinion which is absurd.
Faith is knowledge which hath a certainty in it whose genus is scientia: Conjecture is knowledge which hath uncertainty in it, whose genus is opinio: Wherefore they that deny the certainty of faith and salvation, make faith conjectural and confound faith and opinion which is absurd.
Now indeed faith is neuer without doubting, and yet faith is certain stil: for perswasion and knowledge is either a true perswasion, or a full perswasion:
Now indeed faith is never without doubting, and yet faith is certain still: for persuasion and knowledge is either a true persuasion, or a full persuasion:
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That which some might comment vpon the expostulation of Christ, whereas he asketh a reason why God forsoke him also? the two adiunctes of his prayer, that he prayed with roaring and crying,
That which Some might comment upon the expostulation of christ, whereas he asks a reason why God forsook him also? the two adjuncts of his prayer, that he prayed with roaring and crying,
Againe Christs roaring & crying, that is, his feruent praier, also his continuance in praier day and night, are for our example in the like cases, that in our extremities we neuer cease crying till God giue ease.
Again Christ roaring & crying, that is, his fervent prayer, also his Continuance in prayer day and night, Are for our Exampl in the like cases, that in our extremities we never cease crying till God give ease.
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The sanctification of the Church is the worke of God only: which doctrine for that it is a very materiall point, is first to be expounded, and then confirmed.
The sanctification of the Church is the work of God only: which Doctrine for that it is a very material point, is First to be expounded, and then confirmed.
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1 God is the originall and fundamentall cause of the redemption, purgation and sanctification of the Church, who of his owne loue and compassion to mans misery prouided redemption for vs, there being nothing out of himselfe to mooue him therevnto.
1 God is the original and fundamental cause of the redemption, purgation and sanctification of the Church, who of his own love and compassion to men misery provided redemption for us, there being nothing out of himself to move him thereunto.
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4 The word in the ministerie of teaching, praying, celebrating the sacramentes and discipline ecclesiastical is the instrumentall cause, where if any man thinke that the meanes are any thing without God giue the increase he forgetteth the Apostles speech 1. Cor. 3.7.
4 The word in the Ministry of teaching, praying, celebrating the Sacraments and discipline ecclesiastical is the instrumental cause, where if any man think that the means Are any thing without God give the increase he forgetteth the Apostles speech 1. Cor. 3.7.
So that seeing the loue of God, the sacrifice, kingdome and scripture of Christ are the only causes of our anctification, it is plaine that the redemptiō sanctification and clensing of the church is gods worke only.
So that seeing the love of God, the sacrifice, Kingdom and scripture of christ Are the only Causes of our anctification, it is plain that the redemption sanctification and cleansing of the Church is God's work only.
The doctrine thus cleared may also be prooued and cōfirmed by induction of those things which are in or with sinne, the which none but God can take away and they are these foure.
The Doctrine thus cleared may also be proved and confirmed by induction of those things which Are in or with sin, the which none but God can take away and they Are these foure.
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1 Transgression which respecteth Gods lawe & iustice which in sinne is violated for sinne is the transgression of the lawe &c. 1. Ioh. 3.4. 2 Corruption respecting the sinner;
1 Transgression which respecteth God's law & Justice which in sin is violated for sin is the Transgression of the law etc. 1. John 3.4. 2 Corruption respecting the sinner;
which followeth the transgression as the necessary effect thereof: as in Adam. 3 Guilt whereby the person transgressing and corrupted is culpable of iudgement.
which follows the Transgression as the necessary Effect thereof: as in Adam. 3 Gilded whereby the person transgressing and corrupted is culpable of judgement.
Remission of sinne, which is the taking away of the guilt and punishment of sinne is that worke of God onely. Micah 7.18. Exod 34.7. Mar. 2.7. Esay. 43.25.1. Ioh. 3.8.
Remission of sin, which is the taking away of the guilt and punishment of sin is that work of God only. micah 7.18. Exod 34.7. Mar. 2.7. Isaiah. 43.25.1. John 3.8.
because they conteyning the violation of an infinite iustice, are after a sort, infinite and so cannot be taken away but by some person infinite, Gods infinite iustice beeing able to ouerwhelme a meere creature euery way finit, it followeth therefore by ineuitable consequence that sin also is taken away by God only:
Because they containing the violation of an infinite Justice, Are After a sort, infinite and so cannot be taken away but by Some person infinite, God's infinite Justice being able to overwhelm a mere creature every Way finit, it follows Therefore by inevitable consequence that since also is taken away by God only:
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for the corruption, guilt, and punishment of sinne being abolished, the auomie or transgresion is remoued and reckoned as not done, which is also a fruit of remission of sinne,
for the corruption, guilt, and punishment of sin being abolished, the auomie or transgresion is removed and reckoned as not done, which is also a fruit of remission of sin,
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and of this the Lord saith that he wil cast it into the bottome of the sea, he will forget and remember it no more, Micah. 7.19. Ierem, 31.33. Ezech. 18.22. The doctrine thereof is thus confirmed and cleered:
and of this the Lord Says that he will cast it into the bottom of the sea, he will forget and Remember it no more, micah. 7.19. Jeremiah, 31.33. Ezekiel 18.22. The Doctrine thereof is thus confirmed and cleared:
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and it hath an excellent vse to vs not onely for coniectatiō of the papists, which auouch temporall punishment sustained by the creature to be sufficient satisfaction for some sinnes and that good workes shall deserue grace,
and it hath an excellent use to us not only for coniectation of the Papists, which avouch temporal punishment sustained by the creature to be sufficient satisfaction for Some Sins and that good works shall deserve grace,
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and that the priest can iudicially pardon sinne, all which are so many blasphemies against the mercy of God, the sacrifice kingdome and scepter of Christ,
and that the priest can judicially pardon sin, all which Are so many Blasphemies against the mercy of God, the sacrifice Kingdom and sceptre of christ,
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but especially it serueth for our instruction to teach vs to quake and tremble at the fearefull condition of sinne, which can no other way be abolished but by the omnipotent power of God encountring (as it were) the infinite wrath of God,
but especially it serveth for our instruction to teach us to quake and tremble At the fearful condition of sin, which can no other Way be abolished but by the omnipotent power of God encountering (as it were) the infinite wrath of God,
& the profane multitude offer violence to Gods iustice in threatning kindnesse vpon his mercy, saying of small offences as Lott said of Zoar oh it is but a little one; and God is mercifull:
& the profane multitude offer violence to God's Justice in threatening kindness upon his mercy, saying of small offences as Lott said of Zoar o it is but a little one; and God is merciful:
for God decreeing from all eternitie the glorie of his mercy and iustice, and the rest of his most excellent attributes (which are commonly called his Name in the scripture decreed also to haue a Church;
for God decreeing from all eternity the glory of his mercy and Justice, and the rest of his most excellent attributes (which Are commonly called his Name in the scripture decreed also to have a Church;
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For to this ende hath God created the world, redeemed his Church, and appointed Christ the Sauiour of the Church, that he might be glorified: as the wise man saith:
For to this end hath God created the world, redeemed his Church, and appointed christ the Saviour of the Church, that he might be glorified: as the wise man Says:
for if we doe not glorifie God mercy by godlinesse and honestie in this life, he will be glorified by vs in his iustice in our vtter destruction after this life:
for if we do not Glorify God mercy by godliness and honesty in this life, he will be glorified by us in his Justice in our utter destruction After this life:
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for euery man shallbe either an instrumēt of glorifying god in his mercy, or seruing for matter of the glory of his iustice. 2 Analogie and proportiō:
for every man shall either an Instrument of glorifying god in his mercy, or serving for matter of the glory of his Justice. 2 Analogy and proportion:
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hence doth arise matter of consolation & thankfullnes. 1 Of consolation thus; if we be cast downe with the cōsideration of sinne committed and raigning in vs,
hence does arise matter of consolation & thankfulness. 1 Of consolation thus; if we be cast down with the consideration of sin committed and reigning in us,
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and discipline our own soules, and watch our hart & sences with all diligēce, yet we cannot obtaine cōquest ouer our sins, thē we may haue recourse vnto the Lord,
and discipline our own Souls, and watch our heart & Senses with all diligence, yet we cannot obtain conquest over our Sins, them we may have recourse unto the Lord,
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and sanctifie his Church that he might be glorified by his Church; so doth the prophet reason psal. 103. v. 1.2.3.4. & so doth Zachary. Luk. 1.74. God is immutable and vnchangeable in his loue and he remaineth as firme in his faith to the Church as euer he was:
and sanctify his Church that he might be glorified by his Church; so does the Prophet reason Psalm. 103. v. 1.2.3.4. & so does Zachary. Luk. 1.74. God is immutable and unchangeable in his love and he remains as firm in his faith to the Church as ever he was:
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From this place then we learne diuers instructions. First that Christ was the lāb slain frō the beginning of the world. Apoc. 13.8. and he by his blood purged the sinnes of the former testament: Heb 9.15.
From this place then we Learn diverse instructions. First that christ was the lamb slave from the beginning of the world. Apocalypse 13.8. and he by his blood purged the Sins of the former Testament: Hebrew 9.15.
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and therfore howsoeuer the Papists teach and deliuer that there was Limbus Patrum, a certain skirt of hell, where the fathers were reserued vntill Christ had ouercome death,
and Therefore howsoever the Papists teach and deliver that there was Limbus Patrum, a certain skirt of hell, where the Father's were reserved until christ had overcome death,
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whence another popish opiniō hath the neck brokē also, which is, that there needeth a daiely sacrificing of Christ in the masse after an vnbloodie manner, which is as doltish a distinctiō as that other of a sacrifice applicatorie and not propitiatorie:
whence Another popish opinion hath the neck broken also, which is, that there needs a daily sacrificing of christ in the mass After an unbloody manner, which is as doltish a distinction as that other of a sacrifice applicatory and not propitiatory:
Wherefore we must alwaies remember to examine our petitions by gods word, that finding them agreeable thereto, we may be bold to present thē before God;
Wherefore we must always Remember to examine our petitions by God's word, that finding them agreeable thereto, we may be bold to present them before God;
thus if we doe in praier, we shall obtaine what we aske, as Christ also did when he praied that praier: Hebr. 5.7. Lastly, it is profitable for vs to obserue the dealing of God with his children in time past:
thus if we do in prayer, we shall obtain what we ask, as christ also did when he prayed that prayer: Hebrew 5.7. Lastly, it is profitable for us to observe the dealing of God with his children in time passed:
for seeing God is as able, mercifull, and true, as euer he was, therefore we may assure our selues of helpe from god in time of neede beeing Gods seruants, as well as our forefathers: remembring alwaies the Apostles rule. Rom. 15.4. that we may haue hope;
for seeing God is as able, merciful, and true, as ever he was, Therefore we may assure our selves of help from god in time of need being God's Servants, as well as our Forefathers: remembering always the Apostles Rule. Rom. 15.4. that we may have hope;
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and especially to Christ the head of the church, as that place importeth, and further also we must haue patience, that whē we haue done the will of God we may obtaine the promise. Heb. 10.36.
and especially to christ the head of the Church, as that place imports, and further also we must have patience, that when we have done the will of God we may obtain the promise. Hebrew 10.36.
the historie of the Gospell is plentifull in this point, they dishonor him in charging him with blasphemie, with breach of the Sabbath, with surfetting and drunkennesse, with Samaritanisme, which is to cast out deuils by the deuill, &c. when he was condemned to die they mocke him, attiring him despitefully as a king, with a crowne of thornes, with a garment of purple, with a scepter of a reede:
the history of the Gospel is plentiful in this point, they dishonour him in charging him with blasphemy, with breach of the Sabbath, with surfeiting and Drunkenness, with Samaritanism, which is to cast out Devils by the Devil, etc. when he was condemned to die they mock him, attiring him despitefully as a King, with a crown of thorns, with a garment of purple, with a sceptre of a reed:
Now the reason why Christ was thus content to be abased was, that he might deliuer vs from eternall shame and confusion, which is the due desert of sinne:
Now the reason why christ was thus content to be abased was, that he might deliver us from Eternal shame and confusion, which is the due desert of sin:
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and to sanctifie the euill name and slaunder, which we sustaine now for his sake, and for our owne good, that though an euill name be euill, and a curse,
and to sanctify the evil name and slander, which we sustain now for his sake, and for our own good, that though an evil name be evil, and a curse,
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not that a mā may not by al good meanes preserue his good name, but that a man be not too popular without measure and by vnlawfull meanes to seeke a good name, many mē beeing too greedie (as Aesops dogge) catch at the shadowe and loose the substance,
not that a man may not by all good means preserve his good name, but that a man be not too popular without measure and by unlawful means to seek a good name, many men being too greedy (as Aesops dog) catch At the shadow and lose the substance,
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for he that immoderately and vnlawefully seeketh to get and keepe his credit with all sorts of persons, shall get a fame from the wicked, which is but the shaddowe,
for he that immoderately and unlawfully seeks to get and keep his credit with all sorts of Persons, shall get a fame from the wicked, which is but the shadow,
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and leese a good name from the godly, which is the substance. A good name is the reward of humilitie and the feare of God: Prou. 22.4. and God will honour them that honour him: 1. Sam. 2.3.
and lose a good name from the godly, which is the substance. A good name is the reward of humility and the Fear of God: Prou. 22.4. and God will honour them that honour him: 1. Sam. 2.3.
And by faith we shall obtaine a good report as the Elders did, Hebr. 11.2. By such meanes we may seeke to get a good name, which will be a good ointment to the children of god refreshing them with comfort of a godly life, Eccles. 7.1.
And by faith we shall obtain a good report as the Elders did, Hebrew 11.2. By such means we may seek to get a good name, which will be a good ointment to the children of god refreshing them with Comfort of a godly life, Eccles. 7.1.
But if any of Gods children are too curious of their credit, and too much addicted to be popular, the Lord will really teach the to denie themselues in this point,
But if any of God's children Are too curious of their credit, and too much addicted to be popular, the Lord will really teach thee to deny themselves in this point,
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but if malice haue got the bridle in the necke, howe will not wicked men transgresse the lawe of ciuill and courteous behauiour? yea the fence of nature and humanitie they will trample flat to the groūd,
but if malice have god the bridle in the neck, how will not wicked men transgress the law of civil and courteous behaviour? yea the fence of nature and humanity they will trample flat to the ground,
or if he himselfe were a sauiour he would saue himselfe and others and come downe from the crosse, that we might know him to be the sauiour and beleeue in him:
or if he himself were a Saviour he would save himself and Others and come down from the cross, that we might know him to be the Saviour and believe in him:
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nay cōtrariwise they should thinke it a signe of Gods hatred not to be vnder the crosse as it fareth with many wicked men, that thus the Lord fatteth thē for the day of slaughter.
nay contrariwise they should think it a Signen of God's hatred not to be under the cross as it fareth with many wicked men, that thus the Lord fatteth them for the day of slaughter.
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Howsoeuer these murderers 〈 … 〉 of Chirst 〈 ◊ 〉 with him that he assureth himselfe of Gods fauour and mercifull protection still, seeing that he had so graciously preserued him,
Howsoever these murderers 〈 … 〉 of Christ 〈 ◊ 〉 with him that he assureth himself of God's favour and merciful protection still, seeing that he had so graciously preserved him,
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The Lord preserued Christ in his conception from the contagion of sinne, he beeing framed of the substance of the virgin by the power or the holy ghost without the helpe of m•n, by reason whereof the course of originall sinne was stayed which is deriued to vs in generation:
The Lord preserved christ in his conception from the contagion of sin, he being framed of the substance of the Virgae by the power or the holy ghost without the help of m•n, by reason whereof the course of original sin was stayed which is derived to us in generation:
though hee was borne in the stable and laid in the cratch, and wanted the other ordinary helpes which women in such cases haue for their childe at there natiuite:
though he was born in the stable and laid in the cratch, and wanted the other ordinary helps which women in such cases have for their child At there Nativity:
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In •his life when he was called forth to the execution of the mediatorship after his baptisme, he was preserud from many conspiraces of the high priest and the pharises,
In •his life when he was called forth to the execution of the mediatorship After his Baptism, he was preserved from many conspiracies of the high priest and the Pharisees,
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Wherefore seeing god had watched ouer him all his daies hitherto hee nowe fully assureth himselfe of Gods protection and assistance at this brunt also.
Wherefore seeing god had watched over him all his days hitherto he now Fully assureth himself of God's protection and assistance At this brunt also.
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And as this is true in Christ the head so also after a certaine manner is it true in his members, all the children of God, ouer whome the Lord watcheth by his gracious preseruation,
And as this is true in christ the head so also After a certain manner is it true in his members, all the children of God, over whom the Lord watches by his gracious preservation,
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Psal. 121. toto. Which may serue to comfort the poore members of Christ, that peraduenture might think by reason of there base respect themselues vnworthy to be regarded by God, seeing the world so litle regard them;
Psalm 121. toto. Which may serve to Comfort the poor members of christ, that Peradventure might think by reason of there base respect themselves unworthy to be regarded by God, seeing the world so little regard them;
Lastly from the force of the argument, vsed here to confirme the faith of the prophet in assurance of future mercy grounded vpon former experience thereof we are admonished to crōicle & record vp,
Lastly from the force of the argument, used Here to confirm the faith of the Prophet in assurance of future mercy grounded upon former experience thereof we Are admonished to chronicle & record up,
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for our faith is weak, and a litle thing will not comfort vs in extremitie, we had need therefore to write a booke of remembrance of all the former experience of Gods mercy thereby to support our infirmity:
for our faith is weak, and a little thing will not Comfort us in extremity, we had need Therefore to write a book of remembrance of all the former experience of God's mercy thereby to support our infirmity:
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for indeede there be very few or none to be found that dare and will stand out boldlie to helpe in time of neede, that dare cherish a man that is persecuted for the truth:
for indeed there be very few or none to be found that Dare and will stand out boldly to help in time of need, that Dare cherish a man that is persecuted for the truth:
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yet God deliuered him out of the Lyons mouth; for God wil either deliuer, or giue strength and patience to beare the affliction: which is matter of consolation:
yet God Delivered him out of the Lyons Mouth; for God will either deliver, or give strength and patience to bear the affliction: which is matter of consolation:
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this the three children knew right wel, Dan. 3.17, 18 ▪ which were threatned with the fierie furnace, which ministred comfort to them in deadly danger:
this the three children knew right well, Dan. 3.17, 18 ▪ which were threatened with the fiery furnace, which ministered Comfort to them in deadly danger:
& thou hast brought me into the dust of death. The Apostle Peter: 1. Pet. 5.8. calleth the deuill a roaring lyon, who goeth about continually seeking whome he may deuour:
& thou hast brought me into the dust of death. The Apostle Peter: 1. Pet. 5.8. calls the Devil a roaring Lion, who Goes about continually seeking whom he may devour:
and also in the Apostle) that the enemies that now afflicted Christ were, the deuill and his angels. 1. Pet. 5.8. NONLATINALPHABET. Psal. 22.13. arich — shoag — toreph.
and also in the Apostle) that the enemies that now afflicted christ were, the Devil and his Angels. 1. Pet. 5.8.. Psalm 22.13. Arich — shoag — toreph.
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Wherefore we will take it as graunted, that in this place the Prophet foretelleth the sufferings that directly and properly and primarily befell Christs soule:
Wherefore we will take it as granted, that in this place the Prophet foretelleth the sufferings that directly and properly and primarily befell Christ soul:
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as the dissolution of al the faculties of the soule, or the intermitting their functions, which the compassing and inclosure and gaping of his enemies, could not worke in him:
as the dissolution of all the faculties of the soul, or the intermitting their functions, which the compassing and enclosure and gaping of his enemies, could not work in him:
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now the strength of an angell is wonderfull great (though not infinite:) as may appeare, in that the angel ouerthrewe in the hoast of the Assyrians in one night,
now the strength of an angel is wonderful great (though not infinite:) as may appear, in that the angel overthrew in the host of the Assyrians in one night,
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he worketh mischeiuously by the witch to destroy the goods and children of men both good and baddes he bringeth men into sinne and keepeth them in it, and so worketh their destruction and damnation, which is the greatest part of his mischeife, howsoeuer it is not so easily obserued.
he works mischeiuously by the witch to destroy the goods and children of men both good and baddes he brings men into sin and Keepeth them in it, and so works their destruction and damnation, which is the greatest part of his mischief, howsoever it is not so Easily observed.
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all men therefore good and bad are to consider Gods goodnesse towardes them thus farre forth, that they are moderately preserued by him in their outward estates from the deuils tyrannie.
all men Therefore good and bad Are to Consider God's Goodness towards them thus Far forth, that they Are moderately preserved by him in their outward estates from the Devils tyranny.
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for the breach of the lawe, whereby Gods iustice is violated, and this curse, or this wrath of God beeing the effects of his iustice, it is not conuenient to assigne the execution thereof to the deuill.
for the breach of the law, whereby God's Justice is violated, and this curse, or this wrath of God being the effects of his Justice, it is not convenient to assign the execution thereof to the Devil.
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howe shall it be said with reason, that he that is very vnable to sustaine it, should inflict it, he that cannot beare it himselfe should lay it vpon others? and as he that is hanged cannot be hangman;
how shall it be said with reason, that he that is very unable to sustain it, should inflict it, he that cannot bear it himself should lay it upon Others? and as he that is hanged cannot be hangman;
no more can the deuill that is tormented with Gods wrath, torment others therewithall. Therefore the Lord with his owne hand doeth immediately inflict his wrath vpon the creature, whether men or Angels:
no more can the Devil that is tormented with God's wrath, torment Others therewithal. Therefore the Lord with his own hand doth immediately inflict his wrath upon the creature, whither men or Angels:
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and inclose him with temptation, they gape vpon him with their mouthes as readie to deuoure him and teare him in peeces, that is, they vrge and enforce the wrath of God with all possible argument and reason, aggrauating it to the vtmost of their skill.
and enclose him with temptation, they gape upon him with their mouths as ready to devour him and tear him in Pieces, that is, they urge and enforce the wrath of God with all possible argument and reason, aggravating it to the utmost of their skill.
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And it is euidēt that they tempted Christ, and no doubt Christ could not sustaine the vrging of the temptation without some sorrowe and griefe and vexation of heart,
And it is evident that they tempted christ, and no doubt christ could not sustain the urging of the temptation without Some sorrow and grief and vexation of heart,
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The effects that followed vpō the torture which Christ sustained, proueth the strāgenesse and extraordinarinesse thereof, to omitte the effects which are set downe in the story of the gospel, whēce should the dissoluing of the facultie of sense and motion proceeded in so much as that the bones beeing vntied were seuered each from other? surely euen as Baltashar when he saw the hand writing had his ioynts, through the feeling of some diuine power that in iustice smote him for his sinnes, loosed,
The effects that followed upon the torture which christ sustained, Proves the strangeness and extraordinariness thereof, to omit the effects which Are Set down in the story of the gospel, whence should the dissolving of the faculty of sense and motion proceeded in so much as that the bones being untied were severed each from other? surely even as Baltashar when he saw the hand writing had his Joints, through the feeling of Some divine power that in Justice smote him for his Sins, loosed,
How came it to passe that Christs tongue claue to his Iawes? was it immoderate drought that caused it? but then it should haue bene said: to the palate:
How Come it to pass that Christ tongue clave to his Jaws? was it immoderate drought that caused it? but then it should have be said: to the palate:
according to the latine phrase vox faucibus haeret, Christ was not able to speake, but his words were halfe words, words sounding a farre of, faintly, his tongue faultred as it were in speaking it may be that Christ was drie but that drought signified in the Gospell when they gaue him viniger mingled with gal should haue beene mentioned in the 16. verse in due place when he suffered vpon the crosse,
according to the latin phrase vox faucibus Heretic, christ was not able to speak, but his words were half words, words sounding a Far of, faintly, his tongue faltered as it were in speaking it may be that christ was dry but that drought signified in the Gospel when they gave him vinager mingled with Gall should have been mentioned in the 16. verse in due place when he suffered upon the cross,
alas how shall wee vild wretches be able another day if it fall to our Lott for our sinnes to sustaine the least hellish torment? it is no maruaile though the rich glutton in hel crie out of his tong,
alas how shall we vild wretches be able Another day if it fallen to our Lot for our Sins to sustain the least hellish torment? it is no marvel though the rich glutton in hell cry out of his tonge,
& though Baltashars knees knocke to gether, though Iudas hanged himselfe, and Cayn blasphemed, and Saull fell vpon his sword, seeing there are such intollerable effectes followe the warth of God euen in the sonne of God himselfe as are here mentioned.
& though Balthazar's knees knock to gether, though Iudas hanged himself, and Cain blasphemed, and Saull fell upon his sword, seeing there Are such intolerable effects follow the warth of God even in the son of God himself as Are Here mentioned.
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and how straungelie this affliction tortured him, that it caused the faculties of the soule to intermit there functions in there proper parts of the bodie,
and how strangely this affliction tortured him, that it caused the faculties of the soul to intermit there functions in there proper parts of the body,
for though his estate nowe was in all likelihood of reason irrecouerable and remedilesse, beeing spilt like water vpon the ground, which cannot be gathered vp againe,
for though his estate now was in all likelihood of reason irrecoverable and remediless, being spilled like water upon the ground, which cannot be gathered up again,
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the one is, that God had a stroak in the death of Christ, not onely by permitting the Iewes to kill him, which shall be handled afterward in the 16. and 17. verses,
the one is, that God had a stroke in the death of christ, not only by permitting the Iewes to kill him, which shall be handled afterwards in the 16. and 17. Verses,
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but by pouring his wrath vpon him, which hastened his death the sooner, in so much as the historie in the gospell saith, he was dead sooner then the theeues who died the same death with him, as is likely:
but by pouring his wrath upon him, which hastened his death the sooner, in so much as the history in the gospel Says, he was dead sooner then the thieves who died the same death with him, as is likely:
that he had power to lay downe his life and to take it vp againe, and that his life was not wrested out of his hand but seeing God had decreed it otherwise therefore Christ must needes die,
that he had power to lay down his life and to take it up again, and that his life was not wrested out of his hand but seeing God had decreed it otherwise Therefore christ must needs die,
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and the Deuills as his instruments to murder Christ yet he retayneth in his owne handes one soueraigne torture, the most fearefull wrath of God to bee inflicted vpon Christ our surety, in regard whereof the propet saith of Christ, thou hast brought me into the dust of death.
and the Devils as his Instruments to murder christ yet he retaineth in his own hands one sovereign torture, the most fearful wrath of God to be inflicted upon christ our surety, in regard whereof the Prophet Says of christ, thou hast brought me into the dust of death.
Summarily (to ende the torments which immediatly tortured Christs soule) wee may here obserue that Christ was thus afflicted as is rehearsed alreadie, both willingly, and necessarily:
Summarily (to end the torments which immediately tortured Christ soul) we may Here observe that christ was thus afflicted as is rehearsed already, both willingly, and necessarily:
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2 That no lesse then that which Christ suffered was sufficient for our redemption & reconcilation to God, seeing that he suffered all that he suffered necessarily:
2 That no less then that which christ suffered was sufficient for our redemption & reconciliation to God, seeing that he suffered all that he suffered necessarily:
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then it is superfluous and vnnecessary that Christ should come into the dust of death: should haue such straung effectes in his bodie before his death;
then it is superfluous and unnecessary that christ should come into the dust of death: should have such strange effects in his body before his death;
and if Christ must of necessity die, why must he not of necessitie suffer Gods wrath properly? shall we say Gods loue would not suffer that? But Gods Iustice did require it:
and if christ must of necessity die, why must he not of necessity suffer God's wrath properly? shall we say God's love would not suffer that? But God's justice did require it:
but necessitie vrged a despensation? What necessity I pray you? euen this perhaps that if Gods wrath had seazed vpon Christ, hee would haue bene forsaken of God:
but necessity urged a despensation? What necessity I pray you? even this perhaps that if God's wrath had seized upon christ, he would have be forsaken of God:
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but it was impossible that Christ should suffer gods wrath? wherefore impossible? because he was God? therefore also it was impossible that he should die, but possibility admitted his death:
but it was impossible that christ should suffer God's wrath? Wherefore impossible? Because he was God? Therefore also it was impossible that he should die, but possibility admitted his death:
but the manhood only and the hypostaticall vnion was neuer dissolued & there is no daunger of fearing any absurdity to ensue vpon the suffering of Gods wrath rather then vpon the suffering of death:
but the manhood only and the hypostatical Union was never dissolved & there is no danger of fearing any absurdity to ensue upon the suffering of God's wrath rather then upon the suffering of death:
These words containe that affliction which directly and immediately was inflicted vpon Christs bodie, which no doubt pierced the sensitiue part of the soule, which was inherent in the parts of the bodie wounded,
These words contain that affliction which directly and immediately was inflicted upon Christ body, which no doubt pierced the sensitive part of the soul, which was inherent in the parts of the body wounded,
then a mightie madde Bull, & a lyon, so the conflict which Christ had with the wicked, which were but a company of curre dogges, was nothing in comparison of the combate he had with the deuill and his angels, whose malice, might,
then a mighty mad Bull, & a Lion, so the conflict which christ had with the wicked, which were but a company of cur Dogs, was nothing in comparison of the combat he had with the Devil and his Angels, whose malice, might,
for the dogge will snarle at him that beateth him for his fault, yea though he be his master, Mat. 7.6. and he will also turne againe and eate the carrion which he hath vomited, 2. Pet. 2.22. which noteth out vnto vs two sorts of wicked men:
for the dog will snarl At him that beats him for his fault, yea though he be his master, Mathew 7.6. and he will also turn again and eat the carrion which he hath vomited, 2. Pet. 2.22. which notes out unto us two sorts of wicked men:
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Further this place warranteth (and innumerable more) that the assemble of wicked men that are temporizers or persecutors may lawefully be called dogges, or a kennell of hounds:
Further this place warrants (and innumerable more) that the assemble of wicked men that Are temporizers or persecutors may lawfully be called Dogs, or a kennel of hounds:
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whether is worse to be a dog, or to be called a dog? may not a man call a dog a dogge? Wherfore if such mē be dogs, I knowe no reason but they may be so called, especially the h.
whither is Worse to be a dog, or to be called a dog? may not a man call a dog a dog? Wherefore if such men be Dogs, I know no reason but they may be so called, especially the h.
for sometime the minister intendeth in his ministerie that which neuer pearceth: & sometime God causeth that to pearce in his ministerie that which hee neuer intendeth,
for sometime the minister intends in his Ministry that which never pierceth: & sometime God Causes that to pierce in his Ministry that which he never intends,
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nowe sometime it falleth out that the minister in his ministerie is occasioned by the scripture to vnfold the euill properties of wicked men in regard whereof they are cōpared to beasts as the lyons properties are prid and crueltie, the foxes craft and subteltie, the hearts fearefullnes, &c. and it may fall out that some wicked man called lyon hath the lions prid and cruelty, some wicked man called fox hath the foxes craft and subteltie &c. now if these men take themselues either named or aymed at in the ministerie, where as it may be the minister neuer dreameth thereof;
now sometime it falls out that the minister in his Ministry is occasioned by the scripture to unfold the evil properties of wicked men in regard whereof they Are compared to beasts as the lyons properties Are pride and cruelty, the foxes craft and subtlety, the hearts fearfulness, etc. and it may fallen out that Some wicked man called Lion hath the Lions pride and cruelty, Some wicked man called fox hath the foxes craft and subtlety etc. now if these men take themselves either nam or aimed At in the Ministry, where as it may be the minister never dreameth thereof;
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or an accusing conscience, or meere mallice, or brutish ignorāce bring mē into these surmises: howsoeuer it be gods word, it is a sharpe two edged sword;
or an accusing conscience, or mere malice, or brutish ignorance bring men into these surmises: howsoever it be God's word, it is a sharp two edged sword;
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he was crucified, & suffered the most accursed death of the crosse, to deliuer vs frō the curse of the law, Gal. 3.13, he was mockt to make vs honourable, he was robbed to make vs rich,
he was Crucified, & suffered the most accursed death of the cross, to deliver us from the curse of the law, Gal. 3.13, he was mocked to make us honourable, he was robbed to make us rich,
al these benefits we haue frō all Christs sufferings, though not each of them seuerally frō the like suffering in Christ, howsoeuer allegorically thus applied.
all these benefits we have from all Christ sufferings, though not each of them severally from the like suffering in christ, howsoever allegorically thus applied.
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for expositiō wherof, we are to know, that to die vpon a tree is not a thing indeede accursed, either in nature or ciuill constitutiō, or of it selfe.
for exposition whereof, we Are to know, that to die upon a tree is not a thing indeed accursed, either in nature or civil constitution, or of it self.
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Againe no positiue or ciuill lawes of any nation vnder heauen haue accursed those persons that haue beene hanged vpon a tree vntill their bodies haue died, indeed the death is something more base and vilde then some other kind of death is, in reputation among some persons, whence in our nation it seemeth that noble men haue some priuiledge that way, that they die not as other sorts of persons die.
Again no positive or civil laws of any Nation under heaven have accursed those Persons that have been hanged upon a tree until their bodies have died, indeed the death is something more base and vild then Some other kind of death is, in reputation among Some Persons, whence in our Nation it seems that noble men have Some privilege that Way, that they die not as other sorts of Persons die.
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which lawe if the people of the Iewes had violated, they sinned so against God, that the land was defiled with the sinne, Deut. 21.23. The reason of that prohibition is in these words:
which law if the people of the Iewes had violated, they sinned so against God, that the land was defiled with the sin, Deuteronomy 21.23. The reason of that prohibition is in these words:
not really (for it is want of charitie to think so) but ceremonially and typically, represēting vnto vs Christ, who was truely and really accursed for vs:
not really (for it is want of charity to think so) but ceremonially and typically, representing unto us christ, who was truly and really accursed for us:
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Whē they had nailed Christ to the crosse and wrackt his ioynts so as that his bones might bee numbered they heape vpon him all other indignities they can:
When they had nailed christ to the cross and wracked his Joints so as that his bones might be numbered they heap upon him all other indignities they can:
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alas it was a pitifull fight for one that had any manhood in him, to see a man nayled hands and feete with great nailes (as they must needes be seeing the hebrue word signifieth such a pearcing, as was more like diggig:
alas it was a pitiful fight for one that had any manhood in him, to see a man nailed hands and feet with great nails (as they must needs be seeing the hebrew word signifies such a piercing, as was more like diggig:
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& when he would haue had a litle drinke to asswage his thirst, they gaue him viniger mingled with gaul to increase his thirst the more, gaull beeing a thing biter of it selfe;
& when he would have had a little drink to assuage his thirst, they gave him vinager mingled with gaul to increase his thirst the more, gaull being a thing biter of it self;
not only the barbarous crueltie of these persons, but further the nature and property of him which is to grow one from degree to degree, till it come to an heigth and a fearefull excesse;
not only the barbarous cruelty of these Persons, but further the nature and property of him which is to grow one from degree to degree, till it come to an heighth and a fearful excess;
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for the Lord sometime accustometh to punish one sinne with another, and when men will not preuent small sinnes, they shall bee plunged into a sea of fearefull impietie:
for the Lord sometime accustometh to Punish one sin with Another, and when men will not prevent small Sins, they shall be plunged into a sea of fearful impiety:
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therefore are giuen ouer to strang delusions to beleeue lies that they might bee damned. Rom. 3.2. Thes. 2. when they had thus shamefully handled Christ, they proceede to the deuiding of his garments (for they stript him of his cloathes when they crucified him) and here wee may obserue diuers points worth our noting:
Therefore Are given over to strange delusions to believe lies that they might be damned. Rom. 3.2. Thebes 2. when they had thus shamefully handled christ, they proceed to the dividing of his garments (for they stripped him of his clothes when they Crucified him) and Here we may observe diverse points worth our noting:
for what should be the reason that the holy Ghost should thus carefully expresse this practise of the souldiers in deuiding his garments & casting lottes for his vesture? no doubt this is some speciall matter euen in this their practise, especially seeing the Euāgelist also testify the same thing to be done by the soldiers:
for what should be the reason that the holy Ghost should thus carefully express this practice of the Soldiers in dividing his garments & casting lots for his vesture? no doubt this is Some special matter even in this their practice, especially seeing the Euāgelist also testify the same thing to be done by the Soldiers:
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to tith mint, cummin and annise seed, and to neglect Iudgement, mercy, and faith: the soldiers neuer strayne curtesy to iniury Christ, but they wil not iniury one another.
to tith mint, cummin and Anise seed, and to neglect Judgement, mercy, and faith: the Soldiers never strain courtesy to injury christ, but they will not injury one Another.
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3 Furthermore (if that bee not assented vnto) yet here is another thing flatly reproueable, that by lottes (as it were cardes and dice) they would compasse parts of their maintenance, getting away from another mā by lott that which before was not theirs or wher to they had no title:
3 Furthermore (if that be not assented unto) yet Here is Another thing flatly reprovable, that by lots (as it were cards and dice) they would compass parts of their maintenance, getting away from Another man by lot that which before was not theirs or where to they had no title:
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for one of the souldiers must needes haue the whole coate (for seeing it was without seame they would not cut it) and so the other three soldiers lost their parts and he that gott the coat by lott, was a theefe to the other three:
for one of the Soldiers must needs have the Whole coat (for seeing it was without seam they would not Cut it) and so the other three Soldiers lost their parts and he that got the coat by lot, was a thief to the other three:
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nowe it followeth to intreat more largely of the prayer that Christ maketh, the substance whereof is here set downe by the prohet and it accordeth with the prayer which the Euangelist setteth downe Math 26. and Ioh. 12. Let this cup passe from me.
now it follows to entreat more largely of the prayer that christ makes, the substance whereof is Here Set down by the Prophet and it accords with the prayer which the Evangelist sets down Math 26. and John 12. Let this cup pass from me.
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&c. saue me from this houre &c. where this question commeth to be scanned: what Christ praied for in this place, and in these two places of the Euangelistes: or what Christ praieth against:
etc. save me from this hour etc. where this question comes to be scanned: what christ prayed for in this place, and in these two places of the Evangelists: or what christ Prayeth against:
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that is that the power of death should not hinder him from rising againe, that he should not be held of the sorrowes of death, Act. 2.24. Againe if it be said that he prayed against Gods wrath, then one of these three things must of necessity be graunted: namely that he prayed.
that is that the power of death should not hinder him from rising again, that he should not be held of the sorrows of death, Act. 2.24. Again if it be said that he prayed against God's wrath, then one of these three things must of necessity be granted: namely that he prayed.
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for God had determined that hee should suffer death, and he knewe it very well it beeing figured in the sacrifices of the old law, whereof he was the substance prophecyed by the prophets, signified to the disciples by himselfe.
for God had determined that he should suffer death, and he knew it very well it being figured in the Sacrifices of the old law, whereof he was the substance prophesied by the Prophets, signified to the Disciples by himself.
Secōdly also he praied not against Gods wrath, so as that it should not light vpon him: for Matth. 20.22. he saith plainely, he must taste of that cuppe:
Secōdly also he prayed not against God's wrath, so as that it should not Light upon him: for Matthew 20.22. he Says plainly, he must taste of that cup:
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I submit my selfe to thy will. And this praier in the same wordes he vttereth the third time: Math. 26.44. Where the changing of the wordes of the prayer in the verse, 42. is to be carefully noted:
I submit my self to thy will. And this prayer in the same words he uttereth the third time: Math. 26.44. Where the changing of the words of the prayer in the verse, 42. is to be carefully noted:
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so likewise Christ might feare least the wrath of God might ouerwhelme him and vs, and yet be fully assured of deliuerance from it: Feare is a naturall affection:
so likewise christ might Fear lest the wrath of God might overwhelm him and us, and yet be Fully assured of deliverance from it: fear is a natural affection:
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and furthermore the word NONLATINALPHABET, Heb. 5.7. signifieth a fearefull and carefull declining and auoiding some imminent danger, by reason whereof the minde is possessed with a great anxietie and sollicitude, intending it selfe, with all the powers thereof to gainstand the impendent mischeife:
and furthermore the word, Hebrew 5.7. signifies a fearful and careful declining and avoiding Some imminent danger, by reason whereof the mind is possessed with a great anxiety and solicitude, intending it self, with all the Powers thereof to gainstand the impendent mischief:
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and thus Christ feared the dominion of death and gods wrath, and for this purpose praied against it, he beeing carefully and reuerently bufied about the recouery of himselfe,
and thus christ feared the dominion of death and God's wrath, and for this purpose prayed against it, he being carefully and reverently bufied about the recovery of himself,
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And as Christ praied against the dominion of death and gods wrath, so he praied also that the wrath of God might not stay longer vpon him, he beeing now alreadie tormented therewithall,
And as christ prayed against the dominion of death and God's wrath, so he prayed also that the wrath of God might not stay longer upon him, he being now already tormented therewithal,
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and all the faculties thereof in apprehending, feeling, and bearing it, so as the soule & faculties thereof were distracted from all their obiects, & wholly applied herevnto:
and all the faculties thereof in apprehending, feeling, and bearing it, so as the soul & faculties thereof were distracted from all their objects, & wholly applied hereunto:
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as appeareth by the strāge intermitting of the functiōs of the soule in the parts of the body, mentioned, v. 14.15. 2 We must distinguish nature & naturall infirmities frō sin and sinful infirmities:
as appears by the strange intermitting of the functions of the soul in the parts of the body, mentioned, v. 14.15. 2 We must distinguish nature & natural infirmities from since and sinful infirmities:
The first axiome iustifieth a certaine obliuion or forgetfulnesse in Christ, when all the faculties of the soule were interrupted through the sense of Gods wrath:
The First axiom Justifieth a certain oblivion or forgetfulness in christ, when all the faculties of the soul were interrupted through the sense of God's wrath:
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and hauing the nature of a man in him, which desired releife frō so extreame torment (which is a naturall sinlesse worke) said to his Father, Let this cup passe, saue me from this houre, &c. and in the very selfe same moment of time that nature desireth, grace seasoneth and qualifieth nature, saying, Not my naturall will, but thy will be fulfilled:
and having the nature of a man in him, which desired relief from so extreme torment (which is a natural sinless work) said to his Father, Let this cup pass, save me from this hour, etc. and in the very self same moment of time that nature Desires, grace seasoneth and Qualifieth nature, saying, Not my natural will, but thy will be fulfilled:
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especially considering the coincidence of nature & grace in the same time & praier: for nature maketh the request, grace addeth the conditions. Nature saith thus:
especially considering the coincidence of nature & grace in the same time & prayer: for nature makes the request, grace adds the conditions. Nature Says thus:
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sure it is, that Christ did vndergoe gods wrath a competent time, and diuers times, as Ioh. 12. Once Gods wrath like lightning did flash vpon his face;
sure it is, that christ did undergo God's wrath a competent time, and diverse times, as John 12. Once God's wrath like lightning did flash upon his face;
but exquesitely to determine howe oft, or how long at any time Gods wrath was vpon Christ, seeing the scripture hath not exprest it, is meere curiositie;
but exquesitely to determine how oft, or how long At any time God's wrath was upon christ, seeing the scripture hath not expressed it, is mere curiosity;
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as if the prophet should haue said more plainly and without allegory thus all the powers of darkenes ▪ now rage against mee, (the dogge the lyon the vnicorne the sword) the Iewes, the deuill (which is the ramping & roaring lyon:) thy wrath and the curse of the lawe:
as if the Prophet should have said more plainly and without allegory thus all the Powers of darkness ▪ now rage against me, (the dog the Lion the unicorn the sword) the Iewes, the Devil (which is the ramping & roaring Lion:) thy wrath and the curse of the law:
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nowe father I doe not desire that I may not incounter with them but that I may not be ouercome by them, saue me from the dominion of death & thy wrath (from the power of the dogge, frō the lyons mouth, from the hornes of the vnicornes) lette the Iewes (the dogges) crucifie and kill mee, let the Deuill and his angels (the lyō the vnicornes) tempt and terrifie me:
now father I do not desire that I may not encounter with them but that I may not be overcome by them, save me from the dominion of death & thy wrath (from the power of the dog, from the lyons Mouth, from the horns of the unicorns) let the Iewes (the Dogs) crucify and kill me, let the devil and his Angels (the Lion the unicorns) tempt and terrify me:
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why Gods wrath is called a sword, or howe that exposition is iustifiable: for satisfying wherof we must cōsider the place, Zachar. 3.7. Arise o sword, and smite the sheapheard, which place is applyed by the Euangelist, Math. 26.31. to the death of Christ, also consider the phrase:
why God's wrath is called a sword, or how that exposition is justifiable: for satisfying whereof we must Consider the place, Zachar 3.7. Arise oh sword, and smite the shepherd, which place is applied by the Evangelist, Math. 26.31. to the death of christ, also Consider the phrase:
The soule dieth not but the bodie onely. Summarily then to end; this is not the meaning of the wordes: deliuer my life from death: Supra probutum. Nor this;
The soul Dieth not but the body only. Summarily then to end; this is not the meaning of the words: deliver my life from death: Supra probutum. Nor this;
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because God had nowe forsaken him, and neither himselfe, man or angell or any creature did comfort him but all had forsaken him.. v. 11. Although Christ was desolate of all comfort, yet he had strength and grace sufficient to beare whatsoeuer was inflicted vpon him by God as our suretie.
Because God had now forsaken him, and neither himself, man or angel or any creature did Comfort him but all had forsaken him.. v. 11. Although christ was desolate of all Comfort, yet he had strength and grace sufficient to bear whatsoever was inflicted upon him by God as our surety.
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The Prophet hauing before set down the sacrifice and intercession of Christ both in the torments which he sustained partly in his soule directly and properly from the deuill,
The Prophet having before Set down the sacrifice and Intercession of christ both in the torments which he sustained partly in his soul directly and properly from the Devil,
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which is thus to be vnderstood, that he alone hath reuealed his fathers will to the Church by the ministerie of the prophets in the old Testament, by his own,
which is thus to be understood, that he alone hath revealed his Father's will to the Church by the Ministry of the Prophets in the old Testament, by his own,
and hauing giuen gifts vnto men) are to open and publish Gods will sufficiētly reuealed by Christ in the Prophets and Apostles writings) to the people of God for their conuersion & saluation.
and having given Gifts unto men) Are to open and publish God's will sufficiently revealed by christ in the prophets and Apostles writings) to the people of God for their conversion & salvation.
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Finally also by like analogie Christians must without feare or shame confesse and professe the truth of Gods word, not onely before the friends of the Church,
Finally also by like analogy Christians must without Fear or shame confess and profess the truth of God's word, not only before the Friends of the Church,
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and Pastors of the church, is the conuersion of mens soules: otherwise called the gathering togither of the Saints, the edification of the bodie of Christ.
and Pastors of the Church, is the conversion of men's Souls: otherwise called the gathering together of the Saints, the edification of the body of christ.
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Where the ministers, Pastors, and teachers of the Church are to learne in their functions to ayme at these endes, that they may saue soules which is a great point of wisdome,
Where the Ministers, Pastors, and Teachers of the Church Are to Learn in their functions to aim At these ends, that they may save Souls which is a great point of Wisdom,
where those pastours are reproueable that seeke rather to wine their own praise by inkhorne learning, by darkning and obscuring their preachings with the cloudes of phylosophy & the tongues, drawing as it were a vale before Christ crucyfied,
where those Pastors Are reprovable that seek rather to wine their own praise by inkhorn learning, by darkening and obscuring their preachings with the Clouds of philosophy & the tongues, drawing as it were a vale before christ crucyfied,
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and the conuersion of mens soules, who are rather by this kind of preaching still kept in the dungeon of ignorance and palpable darkenes that the day starre Iesus Christ cannot arise in their hartes;
and the conversion of men's Souls, who Are rather by this kind of preaching still kept in the dungeon of ignorance and palpable darkness that the day star Iesus christ cannot arise in their hearts;
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Hitherto the prohet hath declared the propheticall office of Christ in reuealing Gods will to the Church with the two effectes thereof, the conuersion of mens soules and the glory of God (for the hardening of the wicked is no proper effect;) now the prophet rendereth a reason of Christs propheticall office,
Hitherto the Prophet hath declared the prophetical office of christ in revealing God's will to the Church with the two effects thereof, the conversion of men's Souls and the glory of God (for the hardening of the wicked is no proper Effect;) now the Prophet rendereth a reason of Christ prophetical office,
or wherefore the Church ought to praise God beeing conuerted because that when Iesus Christ beeing poore and in great humiliatiō sustaining the wrath of God for the redemption of the Church called vnto his father, hee heard:
or Wherefore the Church ought to praise God being converted Because that when Iesus christ being poor and in great humiliation sustaining the wrath of God for the redemption of the Church called unto his father, he herd:
so that Christs sacrifice is the halfe of the matter of his prophecy the doctrine of the lawe also through Christ prophecy is restored vnto vs sound and perfect which through the transgression of Adam was wonderfully defaced,
so that Christ sacrifice is the half of the matter of his prophecy the Doctrine of the law also through christ prophecy is restored unto us found and perfect which through the Transgression of Adam was wonderfully defaced,
and the condition of the lawe is qualified also by the conditions of the gospell, that the Lord doth not nowe require perfect obedience in quantity, but in quality:
and the condition of the law is qualified also by the conditions of the gospel, that the Lord does not now require perfect Obedience in quantity, but in quality:
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nowe there is an expresse place in the Euangelist, Iohn, 7.37. that Christ preached and prophesied in the last and great day of the feast of Tabernacles, which was one of those three great assemblies:
now there is an express place in the Evangelist, John, 7.37. that christ preached and prophesied in the last and great day of the feast of Tabernacles, which was one of those three great assemblies:
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what is meant by Christes vowes? In the old testament vowes were of such matters and of such a condition as that before they were made, they were in a mans power,
what is meant by Christ's vows? In the old Testament vows were of such matters and of such a condition as that before they were made, they were in a men power,
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but after they were vowed they became necessary, Eccles. 5.3.4. Act. 5.4 probably therefore it may be said that Christs vowes were that voluntary submission of Christ to become our mediator, our prophet and king and priest, which was most free & willing and vncompelled in him. Ioh. 10.18.
but After they were vowed they became necessary, Eccles. 5.3.4. Act. 5.4 probably Therefore it may be said that Christ vows were that voluntary submission of christ to become our Mediator, our Prophet and King and priest, which was most free & willing and uncompelled in him. John 10.18.
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27 All the ends of the world shall remember themselues and turne to the Lord, all the kindreds of the nations shall worshippe before thee, 28. 28 For the kingdōe is the lords & he ruleth among the nations.
27 All the ends of the world shall Remember themselves and turn to the Lord, all the kindreds of the Nations shall worship before thee, 28. 28 For the kingdone is the Lords & he Ruleth among the Nations.
Humiliation or contrition or sorrowe for sinnes is the first grace that appeareth sensibly in the soule of a Godly man, this is the sacrifice that is well pleasing in gods sight;
Humiliation or contrition or sorrow for Sins is the First grace that appears sensibly in the soul of a Godly man, this is the sacrifice that is well pleasing in God's sighed;
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and he came to call such sinners to repentance, whose hearts melt at the consideratiō of their sinnes whereby they offend a God that is most mercifull and iust.
and he Come to call such Sinners to Repentance, whose hearts melt At the consideration of their Sins whereby they offend a God that is most merciful and just.
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Faith is the second grace which followeth humiliaton, the property whereof is to eate Iesus Christ, to apprehend and apply the sacrifice of Christ particularly to it selfe:
Faith is the second grace which follows humiliaton, the property whereof is to eat Iesus christ, to apprehend and apply the sacrifice of christ particularly to it self:
Third property is ioy and peace and quietnes or conscience, when a man is assured of the pardon of his sinnes through faith, a man knoweth that God loueth him,
Third property is joy and peace and quietness or conscience, when a man is assured of the pardon of his Sins through faith, a man Knoweth that God loves him,
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and damnation through the redemption of Christ, that life euerlasting, appertaineth to him, vnder hope whereof he reioyceth yea in the midst of affliction,
and damnation through the redemption of christ, that life everlasting, appertaineth to him, under hope whereof he rejoices yea in the midst of affliction,
Fourth propertie is desire of increase of grace, which is obtained by seeking the Lord where and howe he is to be found, that is, in the word and the meanes of grace:
Fourth property is desire of increase of grace, which is obtained by seeking the Lord where and how he is to be found, that is, in the word and the means of grace:
A fifth propertie is the leading of a godly life according to gods commaundements, with a constant profession & confession of the trueth to the praise of God, that others may see our good works, and glorifie God also.
A fifth property is the leading of a godly life according to God's Commandments, with a constant profession & Confessi of the truth to the praise of God, that Others may see our good works, and Glorify God also.
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Also a thankefull heart whereby a man in himselfe blesseth God for all his goodnes, saying with the Prophet, All that is within me praise his holy name.
Also a thankful heart whereby a man in himself Blesses God for all his Goodness, saying with the Prophet, All that is within me praise his holy name.
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but both to serue togither in their places, and to preserue the communion of saints mutually, remembering the Apostles rule, Iam. 1.9.10. that the poore is exalted, and the rich is made lowe in Iesus Christ:
but both to serve together in their places, and to preserve the communion of Saints mutually, remembering the Apostles Rule, Iam. 1.9.10. that the poor is exalted, and the rich is made low in Iesus christ:
and fellow heire with him, and with Christ of the kingdome of grace and glory. Besides these generall instructions, certaine particular obseruations also are here to be noted which followe.
and fellow heir with him, and with christ of the Kingdom of grace and glory. Beside these general instructions, certain particular observations also Are Here to be noted which follow.
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which prophecie we see verified amongest vs at this day, wherevpon we are to be stirred vp to glorifie the mercie & truth of God, who hath cast off his owne people,
which prophecy we see verified amongst us At this day, whereupon we Are to be stirred up to Glorify the mercy & truth of God, who hath cast off his own people,
and receiued vs, that were wilde branches of the wilde oliue, that were strangers and aliants from the common wealth of Israel: without God in the world:
and received us, that were wild branches of the wild olive, that were Strangers and aliants from the Common wealth of Israel: without God in the world:
1 They shall remember themselues, that is, their sinfull and accursed estate: they shall take notice of it by the powerfull preaching of the Gospell: humiliation.
1 They shall Remember themselves, that is, their sinful and accursed estate: they shall take notice of it by the powerful preaching of the Gospel: humiliation.
3 They shall worship before God, by partaking al the meanes of saluation, as the word, prayer, sacraments. &c. publikely and priuately as good christians: adoration.
3 They shall worship before God, by partaking all the means of salvation, as the word, prayer, Sacraments. etc. publicly and privately as good Christians: adoration.
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Nowe because this may seeme a very staunge thing to the Iewes that the gentiles should be admitted into the fellowship of the Church, the partition wall beeing broken downe & one people beeing made of two:
Now Because this may seem a very staunge thing to the Iewes that the Gentiles should be admitted into the fellowship of the Church, the partition wall being broken down & one people being made of two:
and the meanes whereby God will effect and bring to passe this great worke is his rule and dominion which hee exerciseth among the nations, by his word and spirit which breatheth where it listeth:
and the means whereby God will Effect and bring to pass this great work is his Rule and dominion which he Exerciseth among the Nations, by his word and Spirit which breathes where it lists:
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Yea and here is one thing more, wherein it seemeth we haue a priuiledge beyonde the Iewes, that the Church of God shall abide among the Gentiles to the worlds ende:
Yea and Here is one thing more, wherein it seems we have a privilege beyond the Iewes, that the Church of God shall abide among the Gentiles to the world's end:
and as they were a meanes to bring vs into the Church, so we againe shall be a meanes to bring them vnto the fellowship of the gospell (as it were a recompence vnto them.
and as they were a means to bring us into the Church, so we again shall be a means to bring them unto the fellowship of the gospel (as it were a recompense unto them.
Againe the church of the gentiles beeing gathered shall performe one principall office which is, beeing come home into the bosome of Christ, by effectuall vocation and true faith, shal declare the righteousnes of Christ God-man, that righteousnesse which he hath wrought for vs, in suffering and obeying the lawe:
Again the Church of the Gentiles being gathered shall perform one principal office which is, being come home into the bosom of christ, by effectual vocation and true faith, shall declare the righteousness of christ God-man, that righteousness which he hath wrought for us, in suffering and obeying the law:
If any man list to vnderstand by righteousnesse that which God exercised in the whole worke of our redemption, shewing himselfe most righteous therein, he may for me.
If any man list to understand by righteousness that which God exercised in the Whole work of our redemption, showing himself most righteous therein, he may for me.
The foresaid worke of the church of the Gentiles in auouching Christs righteousnesse must be performed euē to a people that is not yet borne by spirituall regeneration; to a people vnbaptized:
The foresaid work of the Church of the Gentiles in avouching Christ righteousness must be performed even to a people that is not yet born by spiritual regeneration; to a people unbaptized:
If any man thinke better to expoūd a people to be borne, such as are not borne by naturall generation, we may obserue, that it is our dutie to teach our children and posterity especially the article of iustification by faith onely,
If any man think better to expound a people to be born, such as Are not born by natural generation, we may observe, that it is our duty to teach our children and posterity especially the article of justification by faith only,
least the subtill and crafty Iesuites the supporters and pillers of popery wrest it from vs, who labor to perswade the meritt of good workes and so to shoulder the Lord Iesus Christ his righteousnes out of dores.
lest the subtle and crafty Iesuites the supporters and pillars of popery wrest it from us, who labour to persuade the merit of good works and so to shoulder the Lord Iesus christ his righteousness out of doors.
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